Bhaktivedanta International/Pietermaritzburg-Gaudiya Math

vrndavanabhajan.blogspot.com

2011-11-15T03:16:00.000-08:00

http://vrndavanabhajan.blogspot.com/2011/11/kesavaji-gaudiya-matha.html

The Harmonist-Entering Nitya lila

2011-11-15T03:14:00.000-08:00

http://www.purebhakti.com/events/bhakti-news-mainmenu-65/1275-rays-of-the-harmonist-kartik-2011-edition.html

Sripad Sajjan Maharaja in South Africa

2011-11-15T03:00:00.000-08:00

Haribol!Dandavats
The devotees of Bhaktivedanta International a Hare Krsna Society,invites you and your family and friends to attend lectures on the science of Lord Sri Krsna to be delivered by Sripad Sajjan Maharaja a senior disciple of Om 108 Sri Sri Bhaktivedanta Swami Srila Prabhupada and a sanyassa and siksha disciple of Om 108 Sri Sri Bhaktivedanta Narayan Gosvami Maharaja.

The first programme will be in Pietermaritzburg on the 17th November 2011 at the Newholmes primary school cnr`s Newholmes and Deccan roads Northdale starting at 19h00.

The second programme will be at the same venue on the 18th November 2011 at 19h00.

The third programme will be in Reservoir Hills on Saturday morning 19th November 2011 at 494 Annet Drive,Reservoir Hills strting at 08h00 -09h00 in the morning.All are welcome.

Then in the evening at 17h00 of the 19th November 2011 Maharaja will be in Stanger D 17h00 37 park drive Darnall.Cnr willow and Park drive. 19th November 2011.

20th November 2011 Sripad Sajjan Maharaja will be in Reservoir Hills Nama Hatta,the hosts Bhaktivedanta International Durban commencing at 11h00,Harinam at 10h30.All welcome

No Question of Like BY: B.S. DAMODAR

2011-01-12T22:20:00.000-08:00

No Question of Like

BY: B.S. DAMODAR

Jan 11, 2011 — INDIA (SUN) — HDG Srila Bhaktivedanta Swami did say many nice things about the Gaudiya Math too, as mentioned by Sankarshan das in his essay, ". His Divine Grace did also take Sanyassa and the blessings to preach in the west from his beloved senior godbrother, HDG Srila Bhakti Prajnan Kesav Goswami Maharaj, which is not false. He had the greatest respect for Srila Bhakti Rakshak Sridhara Maharaj as an exponent of the pure scripture, the Srimad Bhagavatam.

My point is you can't deny all these positive things and they are also truths spoken by your gurudeva, so that is what I mean by misinterpretation. There is no question of jumping over guru, but when one is confused on details like these, this is when the siksa of Srila Bhaktisiddhanta Saraswati Thakur is necessary for a neophyte devotee, if he is unable to approach any other elevated devotee. Srila Bhaktisiddhanta Saraswati Thakur's first instruction before his departure was for all to cooperate under the dearest representative of Srimati Radhika (parama gurudeva) to spread the message of Rupa-Raghunath.

Sri Guru may mention many detailed instructions to protect the budding devotion of his disciples but these instructions may vary according to the time, place and circumstances for the different disciples. However, His principle instructions must definitely include the instruction of Sriman Mahaprabhu, that is to learn to chant the Holy Name purely without offences and to serve all the devotees of Lord Krishna.

You, George Smith, seem to be positive that that all our gurur varga are under the modes of passion and ignorance, maybe like your good self, but I have news for you, jiva jago jiva jago gauracandara bole, whatever maybe said they are not and that is the actual truth.

As far as I am concerned, many of the things you claim under the heading 'I am aware' is simply hearsay and never conducted by the majority of the elevated devotees who are the epitome of compassion for the fallen conditioned souls. My Gurudeva never crossed the ocean to preach nor did he canvas for disciples, but we begged for initiation and He awarded it out of kindness. The act of any single individual can never represent the whole so in this aspect, the latter part of your essay is simply a generalisation and unfortunately betrays your gross ignorance of the real Gaudiya Math.

You definitely represent 'the frog in the well', which Srila Prabhupada mentions in his satire. When another visitor invited him to come out of his small well and see the great expanse of the ocean outside and all the other different wells, his angry retort was, how dare anyone say that anything is greater than the well I live in?'

I have the greatest respect for HDG Srila Bhaktivedanta Swami and so I have heard of his elevated status from my Gurudeva. Well I as a fallen soul am hoping to plod in this difficult path of devotion with all their combined blessings. Hearing from you will never ever help my spiritual progress nor any other reader because it is narrow, bigoted and can never represent the magnanimity of the message of Sriman Mahaprabhu. Maybe you should take to writing novels. Hare Krishna!

Relative Points of View BY: SANKARSHAN DAS

2011-01-12T04:27:00.000-08:00

Relative Points of View

BY: SANKARSHAN DAS

Jan 11, 2011 — SINGAPORE (SUN) — The difference between my postings and Rocana das's postings is that there is sastric basis for my explanations, while he is giving his own opinions. There are prominent acharyas, but the concept of Sampradaya Acarya and one should discriminate that exclusive acharya from the rest is alien to me. Please verify from scriptures.

"Nobody should give his own opinion he must quote the authoritative statement to support his proposition"
(Srila Prabhupada Lecture on Bhagavad-gita 1.43, London, July 30 1973)

I'm not interested in opinions because the mind is affected by prejudice. Prejudice meaning because he is a disciple of Srila Prabhupada, he is speaking in a way which makes his acharya the most exalted, and at the same time degrading all others. We should stop and think with our brains, what if Rocana das is following another acharya from another institution -- would he have the same "Sampradaya Acarya" notion"? Therefore we consult the scriptures, which is above all sectarian and relative points of view. What does the scripture say, or from the words of His Divine Grace A.C Bhaktivedanta Swami Prabhupada?

"When we speak of the fundamental principle of gurudev or acharyadev we speak of something that is universal application. There does not arise any question of discriminating my guru from yours or anyone else's. There is only one Guru, who appears in an infinity of forms to teach you, me and all others."
(Science of Self-Realization, pg. 70-71)

So it's very clear that Rocana das is making a discrimination of his Guru Maharaj, Srila Prabhupada, as the most exalted and at the same time undermining the rest. The guru-tattva is certainly been misrepresented. I have read Rocana das's postings, and much of it is based on his opinions, and I'm not really interested. Rather I would pick those which contradict shastra.

1. We must discriminate among pure devotees.

Is there a shastric evidence for this? Again let me quote:

"One should not be envious considering one preacher to be very great and another to be very lowly. This is a material distinction and has no place on the platform of spiritual activities."
(Caitanya-caritamrta Adi 10-7 purport)

"Krsnadasa Kaviraja Gosvami therefore offers equal respect to all preachers of the cult of Sri Caitanya Mahaprabhu, who are compared to the branches of the tree. ISKCON is one of these branches and it should therefore be respected by all sincere devotees of Lord Caitanya Mahaprabhu."
(Caitanya-caritamrta Adi 10-7)

The conclusion is we should not discriminate among those exalted preachers. If somebody is discriminating then he is envious. It seems Rocana das does not accept this etiquette. Furthermore Srila Prabhupada is Founder-Acharya of ISKCON and ISKCON is just one branch of the tree. Which also indicates that Mahaprabhu is the tree and ISKCON or Srila Prabhupada is one of the many branches from that tree. His other Godbrothers and other acharyas represent the other branches. This is how we should see things from the proper perspective in the light of the books.

2. Srila Prabhupada criticize his godbrothers, not to mix with them, and not qualified to be acharyas.

In my previous article, "We Should Not Take Sides", I have already given evidences to suggest that Srila Prabhupada in the end wanted unity, asked for forgiveness for his comments and also cited his godbrothers as examples of being acharyas in his lectures. If Rocana das is implying that Srila Prabhupada had criticized his Godbrothers with intention, then indirectly Srila Prabhupada becomes a sectarian personality with a criticizing nature. This disqualifies one from the "pure devotee" status, especially when Vaishnavas are involve.

"One should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others."
(Sri Upadesamrta, verse 5)

I personally do not want to see an exalted uttama-adhikari such as Srila Prabhupada have to criticize other Vaishnavas. It was very clear that Srila Prabhupada used the term "for the sake of preaching" that he has criticized in his meetings with his godbrothers during his last few months, which means he never meant it and wanted unity thereafter. So instead of digging out quotes from letters, conversations, etc., which are actually meant according to time, place and circumstances, we should see the squabblings of senior Vaisnavas as transcendental, just like Rukmini and Satyabama. The central point is always Krsna.

"Those, whose judgment is made of mundane stuff, being unable to enter into the spirit of the all-loving controversies among pure devotees, due to their own want of unalloyed devotion, are apt to impute to the devotees their own defects of partisanship and opposing views."
(Brahma-samhita 5.37 purport, p.72, BBT edition)

Rocana das wrote:

"some of Srila Prabhupada's godbrothers have reached great heights of spiritual advancement on account of following the sadhana program set down by the Acaryas"

Indirectly Rocana das is implying that there is only One Nitya Siddha, which contradicts Srila Bhaktisiddanta Sarasvati Thakur's written article called "Thakur Bhaktivinode":

"Thakur Bhaktivinode'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 Sri Krishna by their own whole-time spiritual service of the Divinity."
(Thakur Bhaktivinode, published in The Harmonist, December 1931, vol. XXIX No.6)

Please see my previous article, "We Should Not Take Sides" for the comments as to "appearance of pure devotees refers to Nitya siddas".

Rocana das wrote:

"There are no other godbrothers who can point to such a literary achievement. The only others we can compare him to are his Spiritual Master, Srila Bhaktisiddhanta Saraswati Thakur, and of course Srila Bhaktivinoda Thakur – the three successive nitya-siddha Sampradaya Acaryas."

Now we are simply ignoring the sastric injunctions and comparing based on literary achievement. If that is the case, is Srila Prabhupada better than Srila Gaura Kishore Das Babaji Maharaj? This is not how we should discriminate. It's offensive.

Rocana das wrote:

"Many ISKCON devotees got totally converted or influenced by the Gaudiya Matha leaders and left Srila Prabhupada's movement, adopting almost exclusively their new siksa guru's attitude and position."

Caitanya-caritamrta Adi 1.47 purport states:

"There is no difference between the shelter -giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service."

The concept of this acharya movement or that acharya movement is the result of losing the line of thought. This is Mahaprabhu's movement and we are Rupanugas, not Prabhupadanugas. The acharyas are instruments in spreading this movement.

"We Gaudiya Vaisnavas are known as Rupanuga. Rupanuga means the followers of Rupa Gosvami. Why should we become followers of Rupa Gosvami? Because sri-caitanya-mano 'bhistam sthapitam yena bhu-tale. He wanted to establish the mission of Sri Caitanya Mahaprabhu."
(Srimad-Bhagavatam 5.5.2, Hyderabad, April 13, 1975)

Rocana das wrote:

"Krsna Consciousness is not being spread around the world in the manner and mood that the Sampradaya Acaryas demonstrated and desire to have perpetuated."

Krsna consciousness is NOT limited to any particular sectarian institution or any particular acharya, it's universal. Srila Prabhupada confirms:

"The disciples of Srila Bhaktisiddhanta Sarasvati Goswami are all godbrothers, and although there are some differences of opinion and we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his capacity and producing many disciples to spread it all over the world".
(Srimad Bhagavatam 4.28.31)

Srila Prabhupada continues:

There are primarily four parties spreading devotional service all over the universe. These are the Ramanuja-sampradaya, the Madhva-sampradaya, the Visnusvami-sampradaya and the Nimbarka-sampradaya. The Madhva-Gaudiya-sampradaya in particular comes from Lord Caitanya Mahaprabhu. All these devotees are spreading this Krsna consciousness movement very widely and giving protection to innocent people.."
(Srimad Bhagavatam 4.28.31 purport)

The above quote also refutes George Smith's claim that everyone should adhere to only Srila Prabhupada. In his latest article he quotes from His Divine Grace Srila B.P Puri Goswami:

"In a very short time, there will exist only one school of Vaisnava teaching, which will be named the Brahma sampradaya. All other Vaisnava schools will come into the fold of that one disciplic succession."
(Mahaprabhura Siksa)

Puri Maharaja further elaborates:

"Bhaktivinoda Thakura continues his discussion of the subject by asking the question, 'Is the list of names of spiritual masters in the disciplic succession given without any breaks?' His answer: 'From time to time, only the more important spiritual masters' names are included in these lists."

And then he says:

"Every disciple has the duty to remember the names of the spiritual masters in his disciplic succession as a part of his daily meditation. This is confirmed by Baladeva Vidyabhusana in his Prameya-ratnavali."

In conclusion: Sri Brahma-Sampradaya would remain, that does not mean ISKCON only. ISKCON is just one branch in the Brahma Sampradaya, again confirmed by Srila Prabhupada in another verse:

Our International Society for Krishna Consciousness is one of the branches of the Caitanya tree.
(Caitanya-caritamrta Adi-Lila 9-18)

This Caitanya tree represents the Brahma-Madhva-Gaudiya Sampradaya and ISKCON is a branch of it.

As quoted, Srila B. Puri Goswami, who explains:

"Every disciple has the duty to remember the names of the spiritual masters in HIS disciplic succession as a part of his daily meditation."

This "his" refers to an individual. If a devotee is from ISKCON he follows his Gurudev and Srila Prabhupada, another devotee from Sri Caitanya Sarasvati Math will follow Srila Sridhara Maharaj, and one who follows the Gaudiya Vedanta school would follow Srila Narayana Goswami. This is how we should see the many branches of disciplic succession.

This is Krsna consciousness. It is not limited to any particular acharya or his mood. If somebody is saying this then such a person is envious, that's all.

"The doctrine of universal love must therefore stand opposed to all sectarian ideas. A sectarian missionary preaching universal love is but a great inconsistency."
(Bhaktivinode Thakur in the Hindu Idols Jan, 1899)

Hare Krsna
Yours in Service
Sankarshan das

No Such Thing as One Exclusive Acarya

2011-01-06T21:43:00.001-08:00

No Such Thing as One Exclusive Acarya

BY: SANKARSHAN DASA

Jan 04, 2011 — SINGAPORE (SUN) — Response to "Srila Prabhupada: Nitya-siddha" by Rocana dasa.

Rocana dasa writes:

"Many Gaudiya Matha followers see AC Bhaktivedanta Swami as one of many advanced disciples branching out from the Nitya-siddha Acarya, Srila Bhaktisiddhanta Sarasvati. But if Srila Prabhupada is a successive nitya-siddha Acarya following Srila Bhaktisiddhanta, then is the Gaudiya Matha conclusion correct?"

The concept of successive nitya-siddha acarya meaning to have only "One nitya-siddha" is absurd. Christianity may have only one Jesus or Islam has only one exclusive prophet. In our siddhanta there is no such thing as one exclusive Acharya, this is total mis-representation of guru-tattva.

Dear Rocana dasa, I presume you are a disciple of Srila Prabhupada, so naturally you see him as the best and heir for the Sampradaya Acarya position, which is of course your own opinion. Put yourself in the shoes of a disciple of a particular acharya from the Gaudiya Math or any other Vaisnava institution, I'm sure your views would have been much different. This is a relative point of view. We should have a broader perspective of things and speak from an absolute point of view.

What is absolute point of view?

"When we speak of the fundamental principle of gurudev or acharyadev we speak of something that is universal application. There does not arise any question of discriminating my guru from yours or anyone else's. There is only one Guru, who appears in an infinity of forms to teach you, me and all others"
(Science of Self-Realization, pg. 70-71)

Srila Prabhupada goes on the explain:

"The acharya is not the guru of a sectarian institution or one out of many differing exponents of the truth. He is Jagad Guru or the Guru for all of us, the only difference is that some obey him wholeheartedly, while others do not obey him directly"
(Science of Self-Realization, pg. 70-71)

Absolute point means acharya from any institutions is a Guru for all of us, but because of our tendency to discriminate and proclaim that my acharya is the best, we simply preach to only develop our society and acharya's glories instead of nourishing the soul thus subtle politics, canvassing and aparadhas are committed. As you have seen, today's Gaudiya Vaishnavism is like a battlefield.

"Krsna says all acaryas are his representatives"
(Science of Self-Realization, pg. 58-59)

The Gaudiya Matha followers see Srila Prabhupada as one of the many advanced disciples branching out from Srila Bhaktisiddhata Sarasvati Thakur is in line with Shastric conclusion, because they are generally following the etiquette.

"One should not be envious considering one preacher to be very great and another to be very lowly. This is a material distinction and has no place on the platform of spiritual activities."
(Caitanya-caritamrta Adi 10-7 purport)

"Krsnadasa Kaviraja Gosvami therefore offers equal respect to all preachers of the cult of Sri Caitanya Mahaprabhu, who are compared to the branches of the tree. ISKCON is one of these branches and it should therefore be respected by all sincere devotees of Lord Caitanya Mahaprabhu."
(Caitanya-caritamrta Adi 10-7)

So if we are seeing Srila Prabhupada as very great and within the mind having some subtle notions against the rest as not so great or lower, it is simply an attitude of enviousness. Furthermore it seems we are simply judging qualification based on how may temples and followers. Srila Gaura Kishore Das Babaji never really had temples or many followers. Does this mean Srila Prabhupada is better than him?

I got an answer to this from a devotee, he said: "How can you compare, we should not make any comparison". My reply: If that is the case why are you making a comparison now, between Srila Prabhupada and his Godbrothers or his disciples? Just because they are later acharyas? We are simply looking at the bodily platform and material time scale to discriminate. This sometimes leads to subtle aparadhas and thus many actually have no taste for chanting. With all these confusion I submitted my doubts to a one particular Acharya from the Gaudiya Math and his Divine Grace has this to say with regards to the purport of Caitanya-caritamrta Adi 10-7 purport:

"Whatever our Guru-Varga said all have some deeper meaning. Actually Srila Maharaj (Swami Prabhupada) wanted to explain that we should keep our equal vision towards every preachers. 'Vaisnava chinite nari devera shakati ' means- Even God and Goddess have no capability to recognize a Vaisnava. All preachers from SBMGS Sampradaya's are preaching with their practices. Who is preaching with exemplary practices they are Vaisnavas. Therefore, we should not discriminate amongst Vaisnavas; just serve them with due respect according to our capacity. But we should associates with such Vaisnavas who is like minded. I hope you understand my point."

Always in doubt we should submit it to someone who knows and not become puffed up with our own speculative theory.

"The bona-fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service, one would go on speculating like impersonalist and dry speculation life after life and would be unable to reach the final conclusion".
(Bhag. 2.9.37 purport)

We must understand that Srila Prabhupada and his Godbrothers have different relationship from us. They have their own opinions when it comes to preaching, so some disagreements were there. We should understand that they are Godbrothers and they have their differences. Srila Prabhupada explains:

"So far as your question about controversy amongst the disciples of Bhaktisiddhanta Saraswati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Saraswati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. If the central point is fixed up then there is no harm in such controversy. Every individual being must have his opinion; that is the significance of individuality. But all such differences of opinions must coincide in Krishna."
(Letter to Mandali Bhadra, 28 July 1969)

This is also confirmed in Bhagavatam 4.28.31 purport:

"Among Vaisnavas there may be some difference of opinion due to everyone's personal identity, but despite all personal differences, the cult of Krsna consciousness must go on. We can see that under the instructions of Srila Bhaktivinoda Thakur, Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja began preaching the Krsna consciousness movement in an organized way within the past hundred years. The disciples of Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja are all Godbrothers, and although there are some differences of opinion, and although we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his own capacity and producing many disciples to spread it all over the world."
(Bhag. 4.28.31)

Srila Bhakti Pramode Puri Goswami, Srila Prabhupada's senior Godbrother explains in his classic "Heart of Krsna":

"The difference of opinion between Vaisnavas are inspired by Sri Chaitanya in order to instruct us. If anyone foolishly takes sides in such a debate, he becomes an aparadhi by contradicting and criticizing the other Vaisnava, and the results are most harmful to him. It's like someone serving Krsna with one hand slapping him with the other. When a person understands that Vaisnavas are the different limbs of Krsna's transcendental body, he understands that the Lord and his devotees are inseparable".

So because we are taking sides we are committing aparads against other acharyas and their followers, therefore everything is in a mess nowadays. With regards to Srila Prabhupada's godbrothers our position should be:

"One should respect one's spiritual master's Godbrothers as one respects one's spiritual master".
(Caitanya-caritamrta Adi-Lila 5-147 purport)

So we must not discriminate between Srila Prabhupada's and his Godbrothers and respect those who are preaching with exemplary conduct equally. The moment we discriminate, than this movement would be like a battlefield.

I'm only urging devotees to understand the guru-tattva, preferably under the guidance of somebody from that plane. We should see everything from the absolute plane. These fightings, and mis-representation is the result of perceiving issues from the relative point. Please give this up. Thank you Hare Krsna.

Yours in service,
Sankarshan dasa

Srila Bhaktivedanta Narayan Gosvami departs to Goloka Vrndavan

2010-12-29T06:47:00.001-08:00

Dear Devotees and dear Friends,

please accept our dandavatspranams and receive heartly blessings from SrilaGurudeva. All glories to Sri Guru and Sri Gauranga and all glories to Sri SriRadhaVinodeBihariji.

Today, Sri KrsnaNavamiTithi, the 29thof December, on the most auspicious day of the appearance of nitylilapravistaomvishnupada Sri SrimadBhaktivedantaVamanGosvami Maharaja, our most beloved Gurudeva, Sri SrimadBhaktivedanta Narayan Gosvami Maharaja has entered the eternal pastimes of Sri SriRadha and Krsna at 03.00 AM in Sri JagannathKsetraDham, the transcendental residence of Sri Jagannath Deva, Sri Baladeva and SrimatiSubhadra.

We are making arrangements to bring SrilaGurudeva’s transcendental body to Sri NavadvipDham and place it in Samadhi.

More news will follow.

Vaisnavadasanudasa& aspirant for the service of Sri Guru and Vaisnavas

Swami B.V. Madhava&Brajanath das
One should understand Krishna in truth, and this one can do only byserving a pure devotee.

SrimadBhagavatam, 7.9.24

Ekadasi: Mother of Prema-Bhakti

2010-12-13T06:58:00.000-08:00

Ekadasi: Mother of Prema-Bhakti
by Srila Bhaktivedanta Narayana Gosvami Maharaja

February 1997: Murwillumbah, Australia

Today is Ekadasi-vrata, and I think that most of you have observed it. To observe Ekadasi fully, like Ambarisa Maharaja, is very rare. We should try, but we are influenced by this present age, Kali-yuga.

Maharaja Ambarisa lived in Satya-yuga, and he was so strong that he could have fasted for one year, without sleep, standing on one leg, without even drinking water or breathing air. In Kali-yuga we are neither strong nor advanced; but we are fortunate. Sri Caitanya Mahaprabhu has explained that on Ekadasi if we are hungry, we may take some fruit, juice, or milk. We should not eat continually. It is not that we drink a liter of one type of juice, and half an hour later another type of juice, and again within half an hour we take boiled potatoes and other vegetables, then after half an hour a large drink of water, a pound of paneer with sugar, and another half liter of rabari. We should eat only as much as is needed to allay sleep and idleness.

Remaining awake day and night, we should spend Ekadasi chanting and remembering Sri Krsna, as Ambarisa Maharaja did. He was the emperor of the whole world, a householder, and he was externally entangled in material attachments. Durvasa Muni was a brahmana and a realized yogi. He could curse someone to die, and also bring a dead man back to life. He was a brahmarsi, a brahmavadi with great powers. He thought: “I am born in a brahminical family and am in the dynasty of Sankara (Siva). I am a manifestation of Sankara, the son of Atri and Anasuya, who are highly learned uttama-bhakta Vaisnavas. My parents gave so many teachings to Sita-devi, who is Laksmi herself, when She and Rama visited my parents’ cottage. I am the greatest and most powerful man in this world; I can do anything within a moment.” However, Durvasa Muni never observed Ekadasi.

Once, in his palace in Madhuvana, Mathura, Ambarisa Maharaja observed maha-dvadasi, neither drinking water nor sleeping. He absorbed himself throughout the day and night in chanting, remembering, serving the Deities, and praying. The next day, after worshipping Sri Krsna, when he was almost ready to break his fast, Durvasa Muni arrived at his palace.

Durvasa was like a god, a realized brahmavadi, but he had not observed Ekadasi. Ambarisa Maharaja requested him to break Ekadasi by taking maha-dvadasi parana, after which he himself would honor prasada. Durvasa Muni replied, “Yes, but first I will take bath nearby in the Yamuna River. I won’t be very long.”

He delayed for such a long time, however, that only a few minutes were left before the auspicious time for breaking Ekadasi would be over. Ambarisa Maharaja wondered what to do. He thought, “A brahmana-rsi, a siddha maha¬yogi, has come to my door. He is not an ordinary person. I should respect him by offering him maha¬prasada before I myself take it. Otherwise, I will be neglecting Indian culture, and I may possibly go to hell. On the other hand, I must observe my Ekadasi-vrata, which is not a worldly activity. It is transcendental, and if I fail to observe it by not taking maha-prasada at the proper time, I may lose my bhakti. Should I honor this brahmana, or honor bhakti?”

After careful consideration, he chose to honor bhakti. “I cannot act against bhakti in any way, even if I lose some material prosperity or go to hell. I will not disrespect Ekadasi; I will break it within the prescribed time.” He then drank a drop of water that had been used in the worship of Sri Krsna, called caranamrta.

If one observes Ekadasi without taking juice or water, he can break the fast by taking caranamrta. But if water, fruit, juice, milk, or vegetables have been taken, one will have to break it by taking some grain; otherwise his Ekadasi is not complete.

Ambarisa Maharaja thought, “I have not taken even water during my observance of Ekadasi , so I can take caranamrta. In this way, because I will not have taken any grains, I will also be respecting the brahmana.”

After taking a drop of caranamrta, Durvasa Muni returned. “I know you, He shouted. “You are only a so-called bhakta. I am a siddha (perfect mystic) brahmana. You know my parentage. You know of my great powers, and yet you have dared to dishonor me. I will immediately burn you to ashes.”

He took one dreadlock from his hair, dashed it to the ground, and ordered it to become a burning fire. The fire demon then ran towards Ambarisa Maharaja in an attempt to burn him to ashes. At that moment the Sudarsana cakra appeared there. Sri Krsna had ordered His cakra to always protect the Vaisnavas, persons who have taken shelter of Him, so Sudarsana burned to ashes the fiery demon and then moved toward Durvasa rsi, who fled, ‘taking his legs on his head.’ [*Endnote 2] Durvasa Rsi then cried out, “Save me! Save me! Save me!”

When the fire demon had approached Ambarisa Maharaja, the king chanted and was fearless. He thought, “Whether I live or die depends on Sri Krsna.” He depended fully on Sri Krsna, and Sudarsana cakra saved him. Durvasa Muni, however, though a powerful brahmana and realized yogi, feared death and fled. He tried first to take shelter of his father, Lord Siva; but seeing him approach, Lord Siva called out to him, “Don’t come here. Go from here! I know why you are running. You are in this predicament because you have dishonored a Vaisnava. I know how influential Vaisnavas are and I fear offending them. If I give you shelter, Sudarsana will also attack me.”

Durvasa Muni then went to Lord Brahma, who also refused to help him. After that he approached Lord Visnu and prayed, “O Visnu! O Visnu! Save me from Your weapon. I am taking shelter of You.”

Lord Visnu said, “I am powerless to protect you. I have no freedom. I am bound to My bhaktas. They have given their hearts to Me, and I have given Mine to them. I am in no way independent of My devotees.”

sri-bhagavan uvaca
aham bhakta-paradhino
hy asvatantra iva dvija sadhubhir
grasta-hrdayo bhaktair
bhakta jana-priyah
[“The Supreme Personality of Godhead said to the brahmana: “I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.”
[Srimad-Bhagavatam, 9.4.63]

If someone gets a thorn in his foot, that thorn cannot be removed from his head. It must be removed from his foot. So Lord Visnu is saying, “The Vaisnavas are everything to Me. It is My vow to protect them. If you want to be saved, you must go at once to Ambarisa Maharaja. Do not see him as a family man or an ordinary ksatriya king. Do no think ‘Oh, he is nothing.’ He is My heart. Offer him your obeisances.”
Worldly persons tend to think, “I am so learned, rich, and powerful. These bogus Vaisnavas are useless and only chant Hare Krsna, doing nothing of value.” Do not behave like this. Rather, become an actual, sincere Vaisnava. Then, Sri Krsna will protect you and bestow upon you krsna-prema.

On the Lord’s order, Durvasa Rsi immediately returned to Maharaja Ambarisa. Durvasa begged, “Please save me from the Sudarsana cakra. His heat is burning me.” Ambarisa then prayed, “O Prabhu, O Lord, if I have ever performed devotional service to Sri Krsna, then please save this brahmana.” No sooner were these words spoken then the Sudarsana cakra became cool and returned to Lord Visnu.

Ever since Durvasa Rsi had begun fleeing from the Lord’s weapon one year earlier, Ambarisa Maharaja had not eaten anything. In fact, when he finally came before Ambarisa Maharaja, the king apologized to him with great humility. He said, “I am nothing—I am not a devotee. I have neglected and dishonored you by breaking my fast.” Durvasa Muni fell flat at the lotus feet of Ambarisa Maharaja, who embraced him.

Ambarisa Maharaja asked him to be merciful and honor maha-prasada. Durvasa then expressed his new realization, that bhaktas are more powerful than Krsna Himself. Krsna has given all of His power to the Vaisnavas. But they hide this and ‘cheat’ others, presenting themselves as fallen persons. Trnad api sunicena. Although they are extremely powerful, they are also meek and humble, generous and polite.”

Durvasa Rsi gladly took maha-prasada, after which Ambarisa Maharaja also honored prasada along with his whole family.

So be like that: humble, with strong faith in devotional service to Sri Krsna and Ekadasi. We can give our head, life, and soul to observe Ekadasi. Ekadasi will protect us, for she is the mother of prema-bhakti.

Srila Bhaktivinoda Thakura has written: madhava tithi bhakti janani jatane palana kori. Ekadasi is madhava-tithi, Krsna Himself. Holy days like Ekadasi are bhakti janani, the mother of prema-bhakti. We should try to follow it as purely as possible, not eating and drinking many times throughout the day.

If possible, observe it without even drinking water (nirjala), or take a little prasada once in the day if this is not possible. Many old people, who are lean and thin, can observe nirjala Ekadasi ; so why not those of you who are young and strong? Try to observe it like this. However, if by such fasting your head pains and you go to sleep, then what is the use? Try to remember Krsna, associate with Vaisnavas, read the Vedic scriptures, and offer prayers day and night.

One such prayer is:

he krsna karuna sindhu
dina bandho jagat pate
gopesa gopika kanta
radha kanta namo 'stu te.
[“I offer my unlimited obeisences unto You, O Krsna! You are the ocean of mercy, friend of the fallen, Lord of creation, and master of the cowherd community. You are Gopi-kanta, beloved of the gopis, and above all You are Radha-kanta, the beloved of Srimati Radhika!”]

Observing Ekadasi gives even more spiritual power than brahma-jnana (realization of spirit as separate from matter) and brahma-yoga-samadhi (absorption in the impersonal aspect of God).
[*Endnote 1: “O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.”]

Endnote 2: “Taking his legs on his head” is a Hindi expression to illustrate one who flees at lightning speed.”]

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

Srila Narayana
Maharaja Page

SRILA GURUDEVAS PROGRESS!!

2010-11-17T22:20:00.001-08:00

SRILA GURUDEVAS PROGRESS!!
by Bhagavat Maharaja on Thursday, November 18, 2010 at 4:11am
Over all Srila Gurudeva is progressing well. He is eating and drinking more by mouth and not the tube. He drank a whole cup of soup with his mouth on his own yesterday. He walks a little everyday and goes around in his wheel chair. His voice his stronger and clear. He speaks with people everyday and gives instructions. He talks about how he will get cured and recover. He spends less time in deep samadhi and more time consciously present with his surroundings. He wants to be active and take a more active part in what is going on. He asked to go to Delhi to the dentist. So he wants to get out and about and move here and there. He does not always sleep well at night due to some minor inconveniences to his body. However it does not seem to affect his progress during the day except he needs to nap more because he is tired. He continues to take his Massage therapy and physio therapy.He gave initiation yesterday to many devotees and gave all of them darshan.

Dr Ray is coming tonight and he will be working on Srila Gurudeva tomorrow. I am not sure about this but it appears that since Srila Gurudeva is stronger that Dr. Ray will now begin the cancer therapy. Of course Srila Gurudeva is the one who will cure the cancer, as he has said a few times already that he can cure himself at any moment. Srila Gurudeva is just using Dr. Ray to remove the cancer from his spiritulized body the way Krishna used Arjuna to remove the cancer of the Kauravas on the earth . Srila Gurudeva engages us in his service and accepts our service to help us become more attached to him and to the process of developing love for Sri Sri Radha Vinode Bihari.

Srila Gurudeva Ki Jaya!!!!!!!!

Your Uncle
B.V. Bhagavat Swami

SRILA GURUDEVA IS SO MERCIFUL!!!!

2010-11-15T23:22:00.000-08:00

SRILA GURUDEVA IS SO MERCIFUL!!!!
by Bhagavat Maharaja on Tuesday, November 16, 2010 at 2:32am
The night before Srila Gurudeva slept deep and well with only a couple of wakings. I gave a detailed report on the Darshan he gave us at the door in the morning. He repeated that Darshan in the evening to the joy and happiness of all the devotees. He is eating and digesting well retaining what he eats. He is actually eating food chewing with his teeth and swallowing. Kitchdie for lunch a few spoons and Dalia (cracked wheat) for dinner. Taking spoon in hand He eats this himself. The Physio Therapist reports he is more active and does his exercises. The Chinese Massage therapist says he is progressing well and very compliant with the treatment. He is walking up and down in the room with assistance and holding up his body on occasion and standing on his own. So by all signs he is demonstrating more strength vitality.

This has just come to me now. Srila Gurudeva woke up in the night and called Madhava Maharaja to him. He embraced Madhava Maharaja with great affection. He repeated this pastime again later and then called for Madhusudana Maharaja (formerly Symasundar) at 1:30 in the morning. At that time he held Madhusudan Maharaja's hand and told him "you sit with me for some time. Why you are not coming to see me everyday? You should come and see me." So Madhusudan Maharaja sat with Srila Gurudeva for an hour or so holding his hand. Such sweet and loving pastimes Srila Gurudeva is enacting with his intimate disciples.

This is Srila Gurudevas mercy and love for his devotees how fortunate we are to be witnesses of this outpouring of love and affection that Srila Gurudeva has for his disciples. Srila Gurudeva loves all of his disciples and he embraces all of us with his love and hold our hands and leads us to the sweet service of the Divine Couple Sri Sri radha Vinode Bihari.

SRILA GURUDEVA KI JAYA!!!!!!!!!!!

Your Uncle
B.V. Bhagavat Swami

Nagara sankirtan. Sripad Nemi Maharaj. Florencja. Firenze.3.

2010-11-13T01:12:00.000-08:00

update on Srila Gurudeva`s health

2010-11-13T00:52:00.000-08:00

News from Govardhan, November 13th

Dear devotees,

Please accept my dandavat pranams. All glories to Srila Gurudeva and Srila Prabhupada. All glories to Sri Sri Guru and Gauranga. All glories to Sri Sri Radha-Vinodehariji.

Yesterday, Srila Gurudeva"s condition was stable after a restful night. Devotees commented that in the morning, he interacted with devotees more than the previous day. However, during the day, he had difficulty digesting his prasad. In the evening I was invited to attend the daily meeting of doctors and devotees involved in Srila Gurudeva"s treatment. It was a full house - about fifteen devotees. The topic was simply digestion and nutrition: how to give Srila Gurudeva the nutrition he needs, and how to help him digest prasad better. It was very detailed. Srila Gurudeva is being given very considered and expert treatment.

In the evening, when devotees returned from parikrama, there was a very quick darshan on the large screen.

Last night, Srila Gurudeva rested, but he had some difficulty. There was a brief darshan on the large screen. Pujyapada Madhava Maharaja came in while Srila Gurudeva was resting during the morning program. He said that we should have a positive mood, and pray to Giriraja Govardhan for Srila Gurudeva"s health, because Giriraja fulfills the desires of his devotees. This morning Srila Gurudeva had about 40 minutes of full physiotherapy, and then rested.

It is becoming more and more clear that everything depends on Srila Gurudeva"s desire. It is not so clear at the moment to most devotees here what Srila Gurudeva"s desire is.

Aspiring for service Sri Hari, Guru and Vaishnavas,
B V Nemi

Open letter to the GBC

2010-05-06T05:46:00.000-07:00

From www.backtobhakti.com

Dear GBC Members, or whoever wrote that ingenious presentation:

Please accept my humble obeisances and prayers for your eventual liberation from this type of thinking. Please know: I am a disciple of Srila Prabhupada, a very senior one and also one who spent much time with His Divine Grace. I am not a member of Srila Narayana Maharaja’s sanga. And I do not usually get involved in these GBC political skirmishes since they are never-ending, and always changing. In this case, however, I feel it is my duty to Srila Prabhupada to say something.

Whether you like the preaching efforts of Srila Narayana Maharaja or not, this is not the issue. The issue is that he is a senior Vaishnava, respected all over the world, and was indeed a close friend of Srila Prabhupada. Please do not embarrass Srila Prabhupada in this way. It is not our jurisdiction to judge or criticize those who are superior to us in age or experience, as he is.

Please, my dear Godbrothers, it is an embarrassment for you to behave in this way. If you could just be honest and say truthfully, “We don’t want Narayana Maharaja around because he is so much our senior, so charismatic, so transcendentally inspiring that we feel threatened; we worry that our disciples (who are already noted for having a three-year shelf life) may leave us and go to him,” then at least your honesty could be appreciated. But with this long, drawn out he-said-this, he-said-that, bull—-, (and distorted facts as well), it is hard to feel anything but embarrassment at your transparency. Everyone sees through this mask, you know.

Unfortunately, fanaticism runs in all religious circles, and sometimes new converts, in their overzealousness, can seem abrasive, obnoxious and downright offensive. This could be said of both sides. But to criticize a sadhu who is senior to us by age, by diksha, by experience, and by a long-term relationship with our Srila Prabhupada, that is reprehensible. Even if you don’t like how he preaches, it is still not your place to criticize him. Prabhupada could criticize his own Godbrothers, but he never allowed us to do so. It is a matter of Vaishnava etiquette.

The really sad thing is that many of you are sincere and dedicated disciples of Srila Prabhupada. You all started out with the sincere desire to serve Srila Prabhupada, and to learn to serve Krishna. You took a few wrong turns when you tried to wear Daddy’s shoes prematurely, but he is forgiving and still loves you. He loves us all, even those who have gone astray and who have ended up in very unfortunate situations.

Whenever I have visited some of the Narayana Maharaja programs, I am amazed by the great number of Prabhupada’s disciples who are there, chanting and dancing and preaching and doing the things Srila Prabhupada taught us to do. I am also astounded at the vast numbers of enthusiastic youth, some Gurukulis, some new devotees, all jumping and dancing and chanting just as we were in our youth. They are truly inspired. As Prabhupada used to say: The proof of the pudding is in eating it.

I question whether you are eating much of the transcendental pudding these days, as you are so busy criticizing, picking apart, and comparing notes, that you have no time. In America, the land of defunct and disabled gurus, Srila Prabhupada’s temples are empty, folding, or falling apart—or maintained by Indians who don’t have the same appetite for such pettiness as this.

There’s truth to the saying that you can’t teach old dogs new tricks. But old dogs die, and new pups come in with their youth and enthusiasm. That’s what’s happening in the Narayana Maharaja sanga, but you refuse to see it. Instead, you choose to cling to your pedantry and pride. But please don’t expect everybody else to do this with you.

Have you thought of what history will say? It may read something like this:

“After the demise of the world-famous Spiritual Leader His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, a handful of his young disciples prematurely declared themselves his successors, and wrecked havoc to his mission. These imitation gurus misled hundreds of spiritual aspirants, created disaster for the institution that Swami Prabhupada built, and left a trail of angry, injured disciples, many of whom left spiritual life completely.”

I don’t know about you, but I sure wouldn’t want that on my resume!

Then history will declare,

“When the situation became intolerable for both the sincere disciples of Bhaktivedanta Swami Prabhupada, as well as the hopelessly discouraged new disciples of these false gurus, another great personality appeared on the horizon. That personality was a God-nephew of Srila Prabhupada, who was known to him for many years, and who even performed the great Swami Bhaktivedanta’s last rites. He was known as Sri B.V. Narayana Maharaja, and he was a senior member of the Gaudiya Vedanta Samiti, an organization begun in 194l by his Gurudev, Srila Bhakti Prajnana Kesava Goswami Maharaj. This Gaudiya Vedanta Samiti was actually established by Swami Bhaktivedanta along with this Godbrother Srila Bhakti Prajnana Kesava Maharaj. It was from the hand of this beloved Godbrother that Srila Bhaktivedanta Swami received his sannyas initiation.”

It may conclude:

“By the sincere efforts of Sri B. V. Narayana Maharaja, hundreds and thousands of fortunate souls were rescued from the spiritual holocaust that took place in Iskcon after Srila Prabhupada’s departure. Srila Narayana Majaraja took it upon himself to travel the globe again and again, despite the frailty of old age and ill health, in an effort to insure that the mission of Srila Prabhupada was continued in an authentic manner, one in keeping with the Vaishnava traditions of the Gaudiya Sampradaya. The Dark Ages of Iskcon were ended by the Renaissance of the world-wide preaching work of Sri B. V. Narayana Maharaja, who worked tirelessly even in his old age, to print books, establish temples and ashrams, and heal the hearts of so many sincere souls.”

Like it or not, this is very likely what history is going to say. No one will want to remember you or the tragedy you brought about in Srila Prabhupada’s Iskcon.

But the worst part is that you are offending this great personality who has really done you no wrong. He is traveling and preaching, inspired by a vision of world-wide unity. He is translating spiritual texts constantly, putting out more and more of the Goswami literature. He has thousands of Indian disciples in India, Malaysia, Hong Kong, and in Europe, South Africa, Australia etc. Westerners make up only a small part of his sanga. He is just doing what Acharyas do: traveling and preaching, building ashrams for their devotees, building temples, installing Deities, teaching the masses, inspiring the surrendered souls. He has all the markings of an Acharya. Yet you choose to criticize him and make offense? I think you are really headed down a dark road.

Our Srila Prabhupada loves us all, even those who are stubborn, deviant, and rebellious. But he will correct you rather sternly on this one. Not only is Narayana Maharaja your senior in every respect, he is a close spiritual relative of Srila Prabhupada. Do you really believe our Srila Prabhupada wants you to behave like jealous spoiled children, and offend someone of this caliber?

I was with Srila Prabhupada from the very early days, before the GBC existed. During the early times, it is undeniably true that Prabhupada had an ongoing correspondence with Narayana Maharaja, who sent him instruments, Deities, as well as Ayurvedic medicine. All the old devotees know this. In those days, communication between the US and India was cumbersome and near impossible. Prabhupada was always delighted when he would receive the big packages of Barailaich (sp?) and other Ayurvedic medicines from Narayana Maharaja. It is important to understand that Prabhupada had a life before he came to the U.S., with many friends and supporters. He would not be happy to witness your embarrassingly offensive behavior toward Narayana Maharaja. Prabhupada had respect for and communication with many various saintly persons, it is impossible to limit him in this way.

So far as the “monkey disciple” part, if you read through his books you will see there are times when Prabhupada does call his Western disciples monkey disciples. That does not mean he loves us any less, just that we are sadly lacking in brahminical qualifications.

Considering what you have done to our Spiritual Master’s Iskcon, “monkey disciples” may be viewed as a kindness, while “robber barons” would be more appropriate.

Please don’t publicly embarrass the rest of us Prabhupada disciples in this way. Those of you who have facility should go out and preach, as is Narayana Maharaja, instead of sitting at home writing this type of stuff on your computers, or chasing after Hindus for money to build monuments.

You took over all the assets and temples; now do something with it. Don’t let Prabhupada’s temples rot in a state of decay—both materially and spiritually. And if you are unable to do something worthwhile, then at least don’t decry those who are—those who are sacrificing their lives and doing the austerity of traveling and preaching all over the world.

We are proud of such Godbrothers as Indradyumna Swami, Radhanatha Maharaj, Govinda Swami, Giriraja Swami—there are others too numerous to mention. And I’m sure they are far too busy with their preaching programs to take time out to write critiques on Narayana Maharaja. Maybe you GBC’s should follow their example. That would be most pleasing to Srila Prabhupada. At least don’t be an embarrassment to our beloved Spiritual Master, by disrespecting someone who had a life long relationship of friendship with him. A simple letter of apology and honor would be very much in order.

Whether you like it or not, Sri Narayana Maharaja has Vaishnava siddhis that make him a very powerful preacher. He is blessed by Lord Chaitanya, is making devotees all over the world, and is doing his part in spreading the Holy Name to every town and village. Only a very small percentage of these devotees are coming from Iskcon. He is our senior in every respect, so even if we don’t agree with him, it is not our place to criticize him. It is serious Vaishnava aparadha.

And what if, by chance, he has, in fact, been sent in by Srila Prabhupad to clean up the mess you’ve made of his Iskcon? Think how many spiritual aspirants have been disillusioned, devastated, and spiritually destroyed, especially after being “initiated” three to five times by Iskcon so-called gurus! Do you really think you have no responsibility for these disasters?

Just like the Catholic church, you have covered up atrocities and clung to your posts of power, drinking every last drop of the intoxication called pratistha. Srila Prabhupada warned us about personal ambition many times. Please don’t let your own ambitions destroy your chances at bhakti marg; Vaishnava ninda is very serious. Even Krishna does not forgive it. Only the Vaishnava you have offended can mitigate it.

Please, my dear GBC godbrothers, please beg forgiveness of this great Vaishnava whom you have wrongfully criticized and maligned. That is your only hope. He is old and will not be here too many years more; I pray you will find the intelligence to beg his forgiveness and make amends before he leaves this world, else your future is very, very dark.

Your servant in the service of Srila Prabhupada,

Prabhupadadasanudasa

N.B. There were times when Srila Prabhupada was totally disgusted with the GBC, and even at least one occasion when he told all the rest of Iskcon to ignore them. I think this is one of those times.

" This open letter to the GBC criticizing their treatment of Srila Narayan Maharaj was written by Prabhupadadasanudas. This is not to be confused with Prabhupada Das Brahmachari."

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Part Two of My Refutation of the GBC Paper “The Last Conversation”

2010-04-27T23:28:00.000-07:00

TAMAL KRISHNA MAHARAJA'S; Pyramid house confessions, December 3rd 1980Share.. Monday, April 19, 2010 at 11:15pm

2010-04-27T09:26:00.000-07:00

TAMAL KRISHNA MAHARAJA'S; Pyramid house confessions, December 3rd 1980Share.. Monday, April 19, 2010 at 11:15pm
PYRAMID HOUSE CONFESSIONS December 3rd 1980

Tamala Krishna Maharaja: "I've had a certain realization a few days ago.(...) There are obviously so many statements by Srila Prabhupada that his Guru Maharaja did not appoint any successors.(...) Even in Srila Prabhupada's books he says guru means by qualification.(...)

The inspiration came because there was a questioning on my part, so Krishna spoke. Actually Prabhupada never appointed any gurus. He appointed eleven ritviks. He never appointed them gurus. Myself and the other GBC have done the greatest disservice to this movement the last three years because we interpreted the appointment of ritviks as the appointment of gurus.

What actually happened I'll explain. I explained it but the interpretation is wrong. What actually happened was that Prabhupada mentioned he might be appointing some ritviks, so the GBC met for various reasons, and they went to Prabhupada, five or six of us. (This refers to the meeting of May 1977,). We asked him, "Srila Prabhupada, after your departure, if we accept disciples, whose disciples will they be, your disciples or mine?"

Later on there was a piled up list of people to get initiated, and it was jammed up. I said, "Srila Prabhupada, you once mentioned about ritviks. I don't know what to do. We don't want to approach you, but there's hundreds of devotees named, and I'm just holding all the letters. I don't know what you want to do".

Srila Prabhupada said, "All right, I will appoint so many..." and he started to name them. He made it very clear that they are his disciples. At that point it was very clear in my mind that they were his disciples. Later on I asked him two questions, one: "What about Brahmananda Swami?". I asked him this because I happened to have an affection for Brahmananda Swami.(...) So Srila Prabhupada said, "No, not unless he is qualified". Before I got ready to type the letter, I asked him, two: "Srila Prabhupada is this all or do you want to add more?". He said, "As is necessary, others may be added."

Now I understand that what he did was very clear. He was physically incapable of performing the function of initiation; therefore he appointed officiating priests to initiate on his behalf. He appointed eleven, and he said very clearly, "Whoever is nearest can initiate". This is very important because when it comes to initiating, it isn't whoever is nearest, it's wherever your heart goes. Who (you) repose your faith on, you take initiation from him. But when it's officiating, it's whoever is nearest, and he was very clear. He named them. They were spread out all over the world, and he said, "Whoever your nearest, you just approach that person, and they'll check you out. Then, on my behalf, they'll initiate." It is not a question that you repose your faith in that person - nothing. That's a function for the guru.

"In order for me to manage this movement", Prabhupada said, "I have to form a GBC and I will appoint the following people. In order to continue the process of people joining our movement and getting initiated, I have to appoint some priests to help me because(...) I cannot physically manage everyone myself."

And That's all it was, and it was never any more than that, you can bet your bottom dollar that Prabhupada would have spoken for days and hours and weeks on end about how to set up this thing with the gurus, because he had already said it a million times. He said: My Guru Maharaja did not appoint anyone. It's by qualification." We made a great mistake. After Prabhupada's departure what is the position of these eleven people?(...)

Prabhupada showed that it is not just sannyasis. He named two people who were grihastas, who could at least be ritviks, showing that they were equal to any sannyasi. So anyone who is spiritually qualified - it's always been understood that you cannot accept disciples in the presence of your guru, but when the guru disappears, you can accept disciples if you are qualified and someone can repose their faith. Of course, they (prospective disciples) should be fully appraised at how to distinguish who is a proper guru. But if you are a proper guru, and your guru is no longer present, that is your right. It's like a man can procreate(...) Unfortunately the GBC did not recognise this point. They immediately (assumed, decided) that these eleven people are the selected gurus. I can definitely say for myself, and for which I humbly beg forgiveness from everybody, that there was definitely some degree of trying to control(...) This is the conditioned nature, and it came out in the highest position of all, "Guru, oh wonderful! Now I am guru, and there is only eleven of us"(...).

I feel that this realization or this understanding is essential if we are to avoid further things from happening, because, believe me, it's going to repeat. It's just a question of time until things have a little bit faded out and again another incident is going to happen, whether it's here in L.A. or somewhere else. It's going to continuously happen until you allow the actual spiritual force of Krishna to be exhibited without restriction.(...) I feel that the GBC body, if they don't adopt this point very quickly, if they don't realize this truth. You cannot show me anything on tape or in writing where Prabhupada says: "I appoint these eleven as gurus". It does not exist because he never appointed any gurus. This is a myth.(...) The day you got initiated you get the right to be come a father when your father disappears, if you are qualified. No appointment. It doesn't require an appointment, because there isn't one.

Sri Sri Radha-PurusottamaJagannatha Puri, India: August 4, 2004

2010-04-27T06:35:00.000-07:00

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Purusottama Month in Puri
Wednesday, 04 August 2004

Sri Sri Radha-PurusottamaJagannatha Puri, India: August 4, 2004
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

[Under the guidance of Srila Bhaktivedanta Narayana Maharaja, the month-long Kartika parikrama, inauguration of the newly built Sri Sri Giridhari Gaudiya Matha, and installation of Sri Sri Radha-Vinodabihariji, Sri Caitanya Mahaprabhu and the divine murti of Srila Bhaktiprajnana Kesava Gosvami Maharaja was successfully performed. Please excuse us that, due to the art marathon taking place throughout the parikrama, we were not able to send out many lectures. By the mercy of Sri Sri Guru and Gauranga we can now begin the process of transcribing and editing those lectures, and soon you will be receiving them. In the meantime, please accept the first of the lectures given by Srila Narayana Maharaja during the previous parikrama, in Jagannatha Puri:]

Srila Maharaja speaking in Puri{Every evening, when the devotees returned from the day’s Jagannatha Puri parikrama, Srila Maharaja spoke at the Sri Krsna-Caitanya Gaudiya Matha. This temple is the home of Sri Sri Radha Nayana-mani and Sri Jagannatha, Baladeva and Subhadraji, as well as the holy birth place of Sri Srimad Bhaktsiddhanta Saraswati Thakura Prabhupada. It is located on the same road as the famous Sri Jagannatha Mandira and is only a five-minute walk from there. The acarya of the temple is Srila Bhakti Dayita Madhava Gosvami Maharaja, a prominent disciple of Sri Srimad Bhaktisiddhanta Saraswati Thakura. (About 700 devotees from all over the world were in attendance for Srila Narayana Maharaja’s lectures. Many of the parikrama pilgrims were living in the guesthouse of that temple, and others had rooms in nearby hotels.)

The following was Srila Narayana Maharaja’s introductory lecture wherein he welcomed all the international pilgrims and explained to them the significance of their being in Puri at that sacred time.}

I offer pranama to the lotus feet of my guru-padapadma, nitya-lila pravistha om visnupada Sri Srimad Bhaktiprajnana Kesava Gosvami Maharaja, and also to my siksa-guru, Paramapujyapada nitya-lila pravistha om visnupada Sri Bhakti Dayita Madhava Gosvami Maharaja, who established this temple.

We are all very supremely fortunate to have come here to Purusottama-ksetra Jagannatha Puri-dhama, and stay so close to Purusottama-deva Sri Jagannatha Himself. We are especially fortunate to be here in this month called Purusottama-masa and to perform Purusottama-vrata (the auspicious vows taken on this month). We are even more fortunate to have the shelter of this particular place – the divine appearance place of nitya-lila pravistha om visnupada Sri Srimad Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada and the bhajana kutira of Srila Bhaktivinoda Thakura.

In chapter fifteen of Bhagavad-gita, Lord Krsna describes three types of personalities: ksarah, aksarah and purusottama. Ksarah means fallible, and it refers to those living entities who have forgotten Krsna. By constitution, all living entities are the eternal servants of Krsna. Those living entities who are bereft of the knowledge of their own spiritual identity and nature, and whose nature is now hidden by the material energy, are called ksarah-purusa. They are called fallible living entities or conditioned souls.

There is another type of living entity and Lord Krsna calls them aksarah, infallible. They are the liberated souls. They are fully aware of their identity as His eternal servants.

After describing the ksarah-purusa and aksarah-purusa, Krsna explains that above both categories of souls is the Supermost Personality. He is superior to all the living beings and is therefore called Purusottama, the Supreme Person. Sri Krsna says, “I am that Purusottama, the Supreme Personality of Godhead.”

Purusottama month comes in the leap year – every thirty-two months. Previously this month was known as mala-masa. Mala means unclean, contaminated and suitable for being rejected. This was considered the “rejectable” month, because about it sastra says: “You should not perform any ritualistic activities, such as getting married or receiving sacred thread according to the principles of varnasrama-dharma.” All of these materially auspicious activities are stopped during this month. No one is permitted to perform any of them, and so this month was known as Mala-masa, the contaminated month. The personification of this month approached Sri Krsna and said to Him: “Oh my Lord, all despise me and condemn me in this world, because they cannot perform any auspicious fruitive activities in my presence. I take complete shelter of You and surrender to you. What should I do?”

Krsna explains in the Gita:

sarva dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

[“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” Bhagavad-gita 18.66)]

Give up all types of material religiosity and surrender to Me unconditionally. I will take away all reactions to your sinful activities; do not fear. Lord Krsna replied to Mala-masa, “I will take away all your contamination, because you are surrendered unto Me. I myself will become the predominating deity of this month. From now on the people will not call you Mala-masa. Instead they will call you Purusottama-masa. During this month they will observe Purusottama-vrata, the very auspicious activities of devotional service in Purusottama-ksetra.”

This month should be observed by following the rules and regulations one follows during Kartika month. Srimati Radhika is the predominating deity in the month of Kartika, and Krsna is the predominating deity of Purusottama-masa.

One should not perform any material pious activities (subha-karma) in this month. Instead of being derailed into material activities, one should become one-pointed and do one-pointed vows – for the happiness of Krsna. Only perform service to Hari-Guru and Vaisnavas, chant harinama and stay near Purusottama-deva. For those who observe this vow, it is certain that all their desires will be fulfilled. All so-called auspicious activities of this world, such as performing duties within varnasrama-dharma and getting married, will have no value if one does not perform bhajana and if Lord Krsna is not pleased. Therefore, all the devotees who have assembled here to observe Purustottama-vrata in Purusottama-ksetra, at the birthplace of Srila Bhaktisiddhanta Sarasvati Thakura, are supremely fortunate.

Those who reside in foreign countries such as Holland and here and there, but whose ancestors are originally from India, are allowed to enter Sri Jagannatha Mandira and Sri Gundica Mandira. For others, Jagannatha-deva is causelessly merciful. Every year during the Ratha-yatra festival He comes to the Gundica temple and all can see Him. I request you to follow the principles of Srila Haridasa Thakura, Srila Sanatana Gosvami and Srila Rupa Gosvami. Srila Haridasa Thakura never tried to enter the Jagannatha temple, but at the time of the car festival no one could check him. He used to dance here and there with Sri Caitanya Mahaprabhu. So you are also very fortunate; you can follow in that way.

All the devotees should come here for mangala-arati. After mangala-arati all devotees can sit down and sing kirtana, as we do during Kartika-vrata. Then there can be a short class, and at 6.30 all devotees should leave for parikrama. We will then go to Sri Gambira and Radha-kanta Matha, and from there we will go to Siddha-bhakula, the place of Srila Haridasa Thakura. We will then go to Svargadvara and the house of Srila Sarvabhauma Bhattacarya, and after that all the devotees will go to the Jagannatha Mandira. Those who have taken birth in Western countries, who are not of Indian ancestry, should not try to enter the Jagannatha temple. They should stay outside and take darsana of Patita-pavana Jagannatha outside.

Today is the day before we begin our parikrama, and during this parikrama I will explain Raya Ramananda Samvad. As an introduction to Raya Ramananda Samvad, you will need to hear an explanation of how Sri Caitanya Mahaprabhu first heard about Raya Ramananda from Sri Sarvabhauma Bhattacarya.

Sri Sarvabhauma Bhattacarya was living here in Jagannatha Puri, and he was teaching and following the Advaita Vedanta of Sankaracarya. He was so learned, such a great philosopher and so influential that great sannyasis would come to him. They would even receive from him saffron cloth again, as well as the sannyasa reformatory process again. They would thus receive what was considered by the mayavadis to be a more elevated sannyasa community or sampradaya. When Sri Caitanya Mahaprabhu met with him He had respect for him, but He was of a completely different opinion regarding philosophical conclusions.

Sri Sarvabhauma Bhattacarya wanted to teach Advaita Vedanta to Sri Caitanya Mahaprabhu, so he began to explain the theory of Sankaracarya and his explanation of all the sutras of Vedanta. He explained that the Absolute Truth is indescribable, beyond the description of words – because it is impersonal.

Sri Caitanya Mahaprabhu was sitting before Sarvabhauma Bhattacarya as he explained his philosophy, all day and night for seven days in a row. Sarvabhauma Bhattacharya was struck with wonder because Sri Caitanya Mahaprabhu didn’t move, He didn’t ask a question, and there was no expression on His face. Therefore, it wasn’t clear to him whether or not Sri Caitanya Mahaprabhu could understand his explanation. He asked, “Do you understand my explanation or not?”

Previous to this, Gopinatha Acarya had spoken with him and tried to convince him that Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Gopinatha Acarya was his brother-in-law and he knew that Sri Caitanya Mahaprabhu was that original Supreme Person, Krsna Himself, adorned with the sentiments and complexion of Srimati Radhika.

Although Sarvabhauma Bhattacarya was very learned and an incarnation of the demigod Brhaspati (chief priest of the heavenly kingdom and spiritual master of the demigods headed by King Indra), he could not understand the advice and explanations of Gopinatha Acarya. The Bhattacarya had explained to Sri Caitanya Mahaprabhu that God has no form, no qualities and no pastimes. Sri Caitanya Mahaprabhu replied, “O Sarvabhauma Bhattacarya, the sutras (verses containing volumes of meaning) of Vedanta are self-effulgent and self-evident like the sun, but your explanation is just like a black cloud covering the sun.” “My dear sir, I can understand the meaning of the sutras like janmady asya yatah , sastra-yonitvat, and athato brahma jijïasa of the Vedanta-sutra, but when you explain them in your own way it becomes difficult for Me to follow them. The purpose of the sutras is already explained in them, but your explanations are covering them with something else. You do not purposely take the direct meaning of the sutras but indirectly give your own interpretations.” When Sarvabhauma Bhattacarya heard this, he said: “Until today, no one has been able to refute my commentaries; so I want to hear your explanation.” Sri Caitanya Mahaprabhu then began to explain all the Vedanta-sutras of Vedanta. First of all:

janmady asya yato 'nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi

”O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. (Srimad Bhagavatam) 1.1.1)”
Brahma (the Supreme Spirit) is that from which everything is emanated. Sriman Mahaprabhu gave evidence from the Vedas: ‘yato va imani bhutani.’ Everything has emanated from Brahma, everything is resting in Brahma and everything enters into Brahma. How can it be that the source of all forms and personalities has no form or personality? This is not possible. God is sat-cit-ananda vigraha, He has a form of eternity, knowledge and bliss, as explained in Vedanta-sutra.

Arupa-vat eva hi tat pradhanatvat. This is one of the sutras (verses full with meaning) of Vedanta-Sutra. Arupavat means "apparently without a form." "Rupa” means “form”, “a” means “not” and “vat” means “like”, or “in comparison”. This word, therefore, also means “it is not like the form.” The suffix “vat”, meaning “like” or “in comparison”, is also used in the word "naravat-lila, meaning Sri Krsna’s human-like pastimes. His pastimes appear LIKE those of a human being, but they are not those of a human. “Nara” means “human”, and Krsna’s pastimes (lila) are described as “naravat” meaning “like those of a human”. So the meaning of arupa-vat is: “It is not that God’s form as the Deity is LIKE Him. Rather it IS Him. He IS that very form. The arca-vigraha (Deity in the temple) is not a symbolic representation. It is directly Vrajandra-nandana Syamasundara Himself. By the process of worshipping that Deity, one can directly see Him. I may say “the painting of me is like my form”, but this is not the case with Lord Krsna.

Arupa-vat. It is not that God has no form. His Deity (vigraha) is not a symbolic representation of Him. The Deity is directly God Himself. Mahaprabhu explained from the Vedas, “He has no hands, but He accepts offerings.” This means He has no material hands; He has a transcendental form. Sriman Mahaprabhu also explained from Srimad Bhagavatam:

atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukim bhaktim
ittham-bhuta-guno harih

[“All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.” (Srimad Bhagavatam 1.7.10)]

‘Ittham-bhuta-guno harih’ means that God has so many wonderful qualities. ‘Nirgrantha’ means those personalities who are completely liberated from this material world, like the four Kumaras (Sanaka, Sanandana, Sanatana and Sanat-kumara), Srila Sukadeva Gosvami and others. Though previously absorbed in nirvisesa-brahma, when they heard about the qualities of Sri Krsna, they became attracted, because His qualities are transcendental. They are abheda, non-different from Him.

Explaining the verses in this way Sri Caitanya Mahaprabhu defeated all the explanations of Sarvabhauma Bhattacharya and established the actual philosophical conclusions.

He then allowed Sarvabhauma Bhattacarya to see His Sad-bhuja rupa – His six-armed form. This six-armed form has two bluish arms of Krsna holding a flute, two greenish arms of Ramacandra holding a bow in one hand and an arrow in another, and two arms of Sri Caitanya Mahaprabhu holding a danda in one hand and a water pot in the other. In this way, Sarvabhauma Bhattacarya was completely transformed.

Sarvabhauma Bhattacarya previously taught ‘sarvam hy etad brahma’, meaning‘everything is ultimately impersonal Brahma.’ One should perform pancha upasana: the worship of Durga, Suryadeva, Ganesha, Siva and Visnu, but actually, everything is that impersonal Spirit. He had been teaching this, but after his meeting with Sri Caitanya Mahaprabhu he became completely transformed.

The next morning Sri Caitanya Mahaprabhu gave him some prasadam, and he immediately accepted it without taking bath or performing any morning duties. The Bhattacarya then gave evidence from the injunction of Vedic scriptures. In the scriptures it is stated: “Whether you are pure or not, you should take mahaprasadam immediately, even if it has fallen from the mouth of a dog.” In this way we can see how Sri Caitanya Mahaprabhu transformed his personality.

One day, Sarvabhauma Bhattacharya quoted a verse from Srimad Bhagavatam:

tat te ’nukampam susamiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak

[“My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.”(Srimad Bhagavatam 10.14.8)]

This verse says, ‘mukti-pade sa’, but he changed it to ‘bhakti-pade sa’. Now that his personality had been changed so greatly, he could not bare to hear the word, ‘mukti-pade’. He was thinking, “Those who tolerate all the difficulties and problems of life, thinking that the difficulties are coming as the fruits of their own karma, those who thus engage their body, mind and words in praying to the Supreme Lord – will get mukti?” He did not like this, so he changed the verse to ‘bhakti-pade sa daya-bhak’.

Sri Caitanya Mahaprabhu told him, “There is no fault in Srimad Bhagavatam; you should not change the verse. ‘Mukti-pade’ is perfect.” It refers to the Supreme Personality of Godhead, whose lotus feet are served by those living entities who are completely liberated from this world. Srimad Bhagavatam gives the correct conclusion – that those who are addicted to the transcendental service of the Supreme Lord, even if they are offered liberation, will not accept it.

Thus, while living in Jagannatha Puri, Sri Sarvabhauma Bhattacarya was completely transformed into a pure Vaisnava by the mercy of Sri Caitanya Mahaprabhu. It is from Sarvabhauma Bhattacarya that Sri Caitanya Mahaprabhu first heard about Sri Raya Ramananda, after which He decided to search for him and have his association.

Tomorrow I will explain how Sri Caitanya Mahaprabhu met with Raya Ramananda, and what subject matter they discussed.

--

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Last Updated on Monday, 26 April 2010

By BV Bhagavat Maharaja (ACBSP)

2010-04-27T00:59:00.000-07:00

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My Response to the GBC Paper – The Final Conversation
Posted on13 April 2010.
PART ONE

When I was asked to look at the report that the GBC has recently published concerning the conversation that took place between Srila Prabhupada and Srila Narayana Maharaja I immediately understood that they were going to try and present this in a way which would minimize Srila Narayana Maharajas importance in the Samadhi ceremony and his intimate relationship with Srila Prabhupada. Therefore I was not surprised at what I saw but deeply disappointed. However upon examining the document with a Native Bengali speaker and comparing it to the sound file they provided I was shocked that they would be so bold as to make so many changes, omissions, and even additions to the conversation and still provide us with the original tape now highly digitally restored. I am not sure what they were thinking when they were doing this but it was obvious that they felt confident that they could get away with it.

In the early 90’s the followers of Srila Narayana Maharaja made a translation and transcription of this conversation which was published in the book called “Their Lasting Relationship”. The title of the article itself is “Prabhupada’s Final Order: On ISKCON and Srila Narayana Maharaja.” Based on the digitally restored file that I listened to with the Bengali translator there are also numerous errors in this presentation as well. However the translation work by Srila Narayana Maharaja’s disciples was done in the early 90’s off of a cheap cassette tape and not a digitally restored tape with all the background noise removed. I spoke to the person who listened to the cassette tape and did the translation for that book. He explained how he had to listen to it numerous times just to make out the basic words in the conversation and still he was not absolutely sure about some things but did the best he could under the circumstances. So considering the obstacles he had to face it is understandable that there would be errors in the presentation.

I am not sure what the excuse is for ISKCONS recent presentation, however, in commenting on their presentation I would first like to address the issue of the intimate relationship between Srila Prabhupada and Srila Narayana Maharaja as it concerns this and other conversations which I and other devotees witnessed. If you go to the Veda Base folio and look at the conversation where Tamal Krishna and others are discussing Srila Narayana Maharaja coming on October 8th 1977 you will see that right after the conversation where Srila Prabhupada says: ”Narayana Maharaja comes; then everything is all right” the following conversation ensues after a break:

Prabhupada: When you have come back?

Bhagavat: I just came just now, a half hour before, from America.

Upendra: And he’s real skinny, Srila Prabhupada. He’s skinny.

Prabhupada: Why?

Bhagavat: Because I am following caturmasya. I have reduced to 160 pounds. Before I was 260. Now I am 160.

Prabhupada: Very nice.

Bhagavat: Shall I chant?

Prabhupada: Yes. (kirtana begins)

So here is the evidence that I was in Vrindavan at this time and witnessed Srila Narayana Maharajas intimate relationship with Srila Prabhupada.

Not only was I present for several meetings between Srila Prabhupada and Srila Narayana Maharaja but others were present also. Here is a copy of a post made on face book by one of my god brothers Pita Das:

“GBC says that NM last Conversation with SP is Oct 8 1977. I was present Nov 10 or 11the when Srila Prabhupada met NM and Swami Bon. First in English I heard SP ask NM to watch over his disciples. Then there was a Bengali Hindi conversation lasting at least 20 minutes. Don’t know if it was taped. Many tapes of 1977 have disappeared Sankarshan Prabhu was duplicating them in Houston naming them by content. He now says they never existed”
This leads us to another question. Where are the tapes? In the folio there are no taped conversations listed from August 18th to October 1st. Why Is that? Where are the conversations? Srila Prabhupada was Silent for 6 weeks? Here we have a devotee who was a witness to a conversation only 1 to 3 days before Srila Prabhupada left where this devotee heard Srila Prabhupada say in English to Srila Narayana Maharaja please take care of my disciples. Where is that tape? Why is the ISKCON GBC saying there is no such conversation when we have witnesses that there was? This same devotee says that Sankarshan Prabhu was making copies of those tapes. I have received an email from Sankarshan Prabhu where he states that he had tapes of Srila Prabhupada but he never had any tapes from Vrndavan in 1977. Are the tapes in the archives? Let’s see what Ekanath Prabhu has to say about that.

I took the following excerpt from a letter posted to the Sampradaya Sun on February 5th 2010 titled “Setting the Record Straight on Srila Prabhupada’s Audio” written by Ekanath Prabhu the director of the BBT Archives. The following except reveals just how much audio of Srila Prabhupada has not been published:

PS. Ongoing progress chart as of 02-05-2010:

•Audio ready for transcribing - 47
•Bengali proofreading in progress - 4
•Digital cassette transfers to be indentified - 249
•English proofreading completed–Stage 1 - 110
•English proofreading in progress–Stage 1 - 62
•English proofreading in progress–Stage 2 - 16
•English transcribing in progress - 66
•Hindi transcribing in progress - 15
•Bengali ready for transcribing - 15
•Ready for Folio– Veda Base ® - 10
•Hindi ready for transcribing - 54
•Sanskrit ready for proofreading - 50
•Reels to be digitized and to be indentified - 161
•Sanskrit proofreading in progress - 26
•Transcripts ready for English proofreading–Stage 1 - 44
•Conservative estimate of new audio files forthcoming – 500
In this recently produced paper the GBC tries to make it look like Srila Narayana Maharaja has misrepresented himself when he says that he was there on the last day. However we have two witnesses that saw him on the last and next to last day. On the next to last day Srila Prabhupada had a conversation with Srila Narayana Maharaja which it appears was either taped and the tape is missing or was not taped and is only in the memory of the witness. On the last day Srila Narayana Maharaja communicated with Srila Prabhupada in a very powerful spiritual way which no other disciple of Srila Prabhupada could. Furthermore there are eyewitness accounts where it appears that there were times when Srila Narayana Maharaja went to visit Srila Prabhupada and he was not communicating with anyone else. Furthermore there is a video on You Tube in which Bhakti Caru Maharaja is speaking at the Devananda Gaudiya Matha in front of Srila Narayana Maharaja, Tamal Krishna and Giriraja Maharaja and many ISKCON devotees. He says the following words I quote:

“Although junior to Srila Prabhupada (pause in speech) Srila Prabhupada used to treat him like his intimate friend, of course in those days none of us were in Krishna Consciousness. But later on when Srila Prabhupada was in Vrndavan in 1977 preparing to leave this planet and go back to Krishna’s eternal pastimes. Srila Prabhupada displayed what an intimate relationship he had with His Divine Grace Srila Narayana Maharaja. Narayana Maharaja used to come and see Srila Prabhupada quite often and they used to discuss about various things very intimately.”
Here is the video:

Here we have a GBC/GURU from ISKCON, who is presently holding both those positions, who is contradicting in the present paper issued by the GBC body his previous statements of the frequency and intimacy of the relationship between Srila Prabhupada and Srila Narayana Maharaja. These eyewitness accounts clearly indicate that Srila Narayana Maharaja is not exaggerating as the GBC contends but that rather the GBC is minimizing the frequency and intimacy of the relationship Srila Prabhupada had with Srila Narayana Maharaja and minimizing the position of Srila Narayana Maharaja in relation to ISKCON.

However the intimacy of the relationship between Srila Prabhupada and Srila Narayana Maharaja does not start in 1977 in Vraja during Srila Prabhupada’s disappearance pastimes as Bhakti Caru Maharaja points out, but starts 30 years earlier when they first met. Here is an excerpt from a letter written by Srila Prabhupada to Srila Narayana Maharaja on September 28th 1966:

“Our relationship is certainly based on spontaneous love. That is why there is no chance of us forgetting one another…..From the first time I saw you I have been your constant well wisher. At first sight of me, Srila Prabhupada also saw me with such love. It was in my very first darshan of Srila Prabhupada that I learned how to love.” (Excerpt from a letter by Srila Prabhupada to Srila Narayana Maharaja dated September 28th, 1966)
This letter makes it clear in Srila Prabhupada’s own words that Srila Prabhupada had very intimate feelings for Srila Narayana Maharaja from the moment they met. Some devotees may say that Srila Prabhupada has expressed similar sentiments to various disciples. However the extent to which Srila Prabhupada is comparing the intimacy of his feelings for Srila Narayana Maharaja with his own spiritual master’s feelings for him has, to the best of my knowledge, never been expressed to any of his disciples quite the way he is expressing it here to Srila Narayana Maharaja. ISKCON’s attempt to diminish the intimacy of the relationship between Srila Prabhupada and Srila Narayana Maharaja based on gerrymandering this one conversation and juxtaposing it against selected and various statements of Srila Narayana Maharaja is in my opinion a shameful exhibition that offends both Acharya’s.

The claim of the GBC is that they are doing this to protect Srila Prabhupada’s movement. However it was Srila Narayana Maharaja who really saved Srila Prabhupada’s movement from being given to Madan Mohan De, who is Srila Prabhupada’s son from his previous ashram, by the courts.

In this court case brought against ISKCON after Srila Prabhupada departed, Madan Mohan De proposed that Srila Prabhupada was not a Brahmin and therefore could not take sannyas. According to presentation to the court this meant that Srila Prabhupada was in fact a business man and that ISKCON was his business enterprise and that it legally belonged to the blood relations, meaning him, the hereditary son. Srila Narayana Maharaja went to court in Bombay at least 6 times at his own expense to serve as a witness on behalf of ISKCON in this case. He quoted extensive shastric evidence proving that a person was a Brahmin by qualification not by birth. That any Vaishnava was equal to and greater than a Brahmin and therefore was qualified to accept the Tridandi sannyas order. He quoted extensive evidence about the history and authority of the tridandi sannyas order and its validity according to shastra. He further explained that it was the order of Srila Bhaktisiddhanta Saraswati Thakura, the authorized Acharya in the Brahma Madhva Gaudiya Sampradaya and the line of Sri Caitanya Mahaprabhu, that any person who is a Vaishnava by qualification, no matter what their birth lineage is in fact a qualified Brahmin and that person could and should take sannyas at the appropriate time. He explained that his Guru, Srila Bhakti Prajnana Keshava Goswami who was Srila Prabhupada’s God brother was an authorized sannyasi in the line from Srila Bhaktisiddhanta Saraswati Thakura and was qualified to award the sannyas diksha and mantras. In this way Srila Narayana Maharaja gave evidence that played a crucial role in the case to save ISKCON. Evidence that in fact no one at that time in ISKCON was qualified to give. So what is Srila Narayana Maharaja’s reward for helping Srila Prabhupada’s disciples to protect ISKCON from the court case of his son? What is his reward? He is banned from ISKCON.

If we look at the character of Srila Narayana Maharaja we see first of all that he came to the lotus feet of his Guru as a young man, leaving behind a wife and child and forsaking the orders of his father and mother. This may be no big deal in America but in India this is a serious breach of historical and Vedic social and moral customs. He took to the practice of Bhakti in 1946 and never left the practice of devotional service nor did he disregard its principles at any time in his devotional career. He took Sannyas in 1952 before most of us were even born and he never deviated from his Sannyas ashram vows in 58 years. He has always chanted a minimum of 100,000 holy names every day since the very beginning of his practice of Bhakti which is nearly 65 years. He has demonstrated his elevated position by remaining conscious and chanting Hare Krishna while under anesthesia during heart surgery. Only someone who is completely on the transcendental platform and whose soul is completely free from the encumbrance of the false ego and hence the entire subtle body could perform such a feat because his soul directly inhabits the body and is not affected by anesthesia. One morning during this past Kartik while we were listening to Srila Narayana Maharaja give his morning dissertation the priest from Seva Kunja came into our temple. He was carrying with him the Maha Prasadam and garlands from the previous nights Rasa Lila activities in Seva Kunja. The priest said that he was ordered by Srimati Radhika in a dream to bring the Maha Prasada to her dear sakhi who is known in this world as Narayana Maharaja. Srila Narayana Maharaja is the Mahabhagavat who is dearly beloved of Srimati Radharani and Srila Prabhupada.

In contrast to this picture of ideal and transcendental devotional behavior and spiritual intimacy with the Supreme Lord we have a plethora of persons in ISKCON calling themselves Gurus and Spiritual leaders who are not even able to follow the most basic adjusted principles of Bhakti like following the 4 regulative principles and chanting 16 rounds every day. Out of the so called original eleven Gurus, eight of them have admittedly fallen from the principles of Bhakti. There are numerous others who were made gurus later who have also fallen. Some devotees have been initiated and reinitiated as many as five times. The GBC as a body has written and rewritten one contradictory philosophical and theological position paper after another in order to protect its institutional conceptions only to change them later on. The GBC has admitted to committing serious aparadhas against Srila Sridhara Maharaja and then apologized later on after realizing their mistake. The GBC has admitted to committing serious aparadhas against their own exalted God brother Srila Gaur Govinda Maharaja and then apologized when realizing their mistake later on. They tried to obfuscate that they wanted to ban only Srila Narayana Maharaja from ISKCON in 1995 by making a ban on all of Srila Prabhupada’s God Brothers from visiting the temples. Then they broke their own policy and invited both Bhakti Pramode Puri Maharaja and Bhakti Vaibhava Puri Maharaja to ISKCON Vrndavan demonstrating that it was really an exclusive policy against Srila Narayana Maharaja. Devotees in the institution of ISKCON up to its highest levels repeatedly committed physical and sexual abuses against children and women and then the GBC systematically covered it up for years.

This same GBC body is now saying that Srila Narayana Maharaja was not with Srila Prabhupada on the last day, did not meet with him numerous times and have intimate conversations with him, and did not receive instructions to guide and help his disciples. I have shown you in this article that we have witnesses Pita das and Myself, that were present when Srila Narayana Maharaja was with Srila Prabhupada on the next to last and last day. We have witnesses, including a standing member of their present GBC body, Bhakti Caru, who have seen Srila Narayana Maharaja visit Srila Prabhupada numerous times, besides the October 8th conversation, and have intimate spiritual discussions with him. We have witnesses like Pita das who have heard Srila Prabhupada ask Srila Narayana Maharaja to guide and protect his disciples and his mission and we have demonstrated in this article how he has performed this task by saving the entire society. Yet this same GBC Body who has made so many mistakes in the past are now trying to tell us that the Mahabhagavat, a person of great integrity and unblemished character who has lived a true and exceptional devotional life is misrepresenting the facts about his relationship Srila Prabhupada.

I have now shown you in this the first part of my refutation how the GBC have contradicted themselves on the points that they have tried to establish in their paper the Final Conversation. Now in the second part of my refutation I will present a new commentary on the conversation based on the accurate translation of the digitized audio of the October 8th conversation and demonstrate yet again how they have mistranslated the words and meanings of Srila Prabhupada’s words in order to minimize the intimacy of his relationship with Srila Narayana Maharaja and Srila Prabhupada’s instructions to him to take care of his society and his disciples.

Bhakti is for Sharing:

9 Responses to “My Response to the GBC Paper – The Final Conversation”
B.V. Bhagavat Maharaja says:
April 14, 2010 at 11:25 AM
I received an email today from Sankarshan Prabhu who says that he had tapes of Srila Prabhupada but not those tapes from Vraja in 1977. So I reported what Pita Das told me and now Sankarshan Prabhu says that he has none of those tapes. I accept his statement.

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Das soham says:
April 14, 2010 at 12:36 PM
Thank you Uncle Bhagavat.

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Admin says:
April 15, 2010 at 12:03 PM
Here are some comments collected from Facebook:

Jayadvaita Dasa April 14 at 4:36am
Hare Krsna Maharaja please accept my dandavat pranams all glories to Sri guru and Gauranga.Just a quick message thanking you for your response to the gbc paper. The facts are very clear and the potency of the Mahabhagavata does and always will shine through regardless of what others say or do.It’s a great service you are doing thanks. your servant jayadvaita dasa Wales.
P.s are you planning on coming to wales this year as your association was really nice last year?

Tulsi Krishna April 13 at 10:31pm
Thank you so much Maharaj for such a very extensive presentation of facts. And more so, because you yourself was there, talking now on first hand account . Indeed Krishna is so merciful that He will always arrange in such a way that what Srila NArayan MAharaj told us is substanciated by wisnesses such as yourself. With your exposition, the deeper my love became to our beloved Srila Narayan Maharaj.

I did not meet Srila Prabhupad personally , although I’ve been a devotee since 1970 because the one incharge here in our place has some personal motive.He did not let any of us write a letter to Srila Prabhuapad. I cried when Srla PRabhupad left Nov.14th 1977. . But when I visited his samadhi last 1988, I was there crying at the back of his murti , hiding so no one will see me, and praying to please show me the person he favors to lead me to Krishna. Then the next day, , I met Srila Narayan MAharaj. I still have to this day a photo I took on that event.

Since I was the personal servant of Tamal Krishna Maharaj then, I was not able to have so much association of Srila Narayan Maharaj. I followed Srla NArayan Maharaj in some parikrams. Tamal KrishnaMaharaj noticed my behaviour towards Srila Narayn Maharaj that he took my passposrt and forwarded it to Gopal Krishna Maharaj in Bombay just to remove me from Vrindaban.

So I went back here in Philippines broken hearted. But 10 years later 1n Feb 8 1999, Srila Narayan Maharaj came here in our country with the help of Radha Kanta Prabhu. I was able to serve Srila Narayan Maharaj then more personally and ask him to take me as his disciple. ISKCON banned me upon knowing this, but I AM VERY HAPPY because Srila Prabhupad answered my prayer for he sent Srila Narayan Gurudev even to this very far place of asia!!!

Jonathan Glass April 13 at 2:40pm Report
Dear Bhagavat Maharaja,
dandavat pranams. thankyou so much this clarity. I pray all devotees will read. very illuminating!
your servant
Nimai Caitanya das

Szymon Potynski April 13 at 10:46am
Maharaja, Thank you so much for writing the response. Really appreciate it. It’s so sad for me that ISKCON become so heartless, while the essence of bhakti is a deep heart connection. Thank you for all your work. Radhe Syam.

Sakhya Rasa das

Bhagavan Das April 13 at 12:26pm
Good work my friend. I’m glad you are still alive! The Great Body of Calcifides is not porous enough to allow love or truth to permeate the membrane of the mind or heart.

Bruce Slayman April 13 at 10:39am
Dandabats maharaja. Sri Sri guru gauranga jayatah!

I just posted Shyamarani didi’s paper athttp://bvml.org/contemporary/JD_p3f.html Will post your today or tomorrow. I am on my way to India to perform Chardhama yatra.

Ys,
BBd

Śrī Rādhā Vallabha Dear Sripada Bhagavat Maharaja, my pranams to you!
thank you for your wonderful publication!

Hari Saran Das
Many thanks Maharaj for writing this response to the GBC. As usual, you always surprise us with interesting historic facts, which in this case it is helpful to clarify those misunderstandings regarding the -spotless- relationship between Srila BV Narayna Maharaj and Srila BV Swami Prabhupada.

Santosh Lalgith
THIS is real clarification. Thank you Uncle Bhagavat.

Gita Dasi
I am certain that many persons are shaking in their wooden platform sandles after hearing this mighty roar of Bhagavat Maharaja.

Kishori Mohan
My favorite line is: ISKCONS attempt to diminish the intimacy of the relationship between Srila Prabhupada and Srila Narayan Maharaja based on gerrymandering this one conversation and juxtaposing it against selected and various statements of Srila Narayan Maharaja is in my opinion a shameful exhibition that offends both Acharya’s.

Thanks! Excellent Rebuttal!

Narayanashram Austria
Please keep on publishing like this, and spread it ALL around, as it will give healing to the wounded hearts of thousands!

Przemek Premananda Pawelczak
Thanks You very much Bhagavat Maharaja!. This presentation give me so much reliefe. Just pasted it on polish forum “vrinda” and tomorrow start to translate. topmost urgency for truth!

Molly Carano
Thank you Bhagavat Maharaja! This letter is so needed and healing! you shared your beautiful and sweet memories…who can argue with that?!! Truth will out indeed!
Jaya Sri Saci-nandana Gaurahari! “He is absorbed in vraja-rasa. As the trascendental Kamadeva, He chastises the evil-minded and destroys deceit. As Radha-ramana Rama, He nourishes His pure devotees, drives away dry impersonalism, and removes all imitations of bhakti”, this is from Srila Bhaktivinoda Thakura’s wonderful bhajan ‘Kali Kukkura Kadana’
All Glories to Srila Bhaktivedanta Narayana Goswami Maharaja
Who is the embodiment of all auspiciousness and who bestows al spiritual perfection and happiness!
Patita Pavana Gurudeva!

Kilimba G Alvarez
Thank you, Sripad Bhagavat Maharaj, for standing tall above the sea of apathy around this vitally important issue. As an initiated disciple of Srila Prabhupada, diksa disciple of Srila Bhakti Raksaka Sridhara Maharaj and a heartfully connected siksha disciple of Srila Bhaktivedanta Narayana Maharaja, I would very much like to see Truth prevailabout the actual harmony and unity among the higher Vaisnavas. There is so much potential for sharing what we’ve been given by these maha-bhagavata pure devotees with the world. Imagine if we could show by combined behavior how powerful this Love really is..

Chiranjib Boyd
As a diksha disciple of Srila Prabhupada and a siksha disciple of Srila Gurudeva [BV Narayana Goswami Maharaja] I very much appreciate your efforts to defend the glory of their intimate relationship. I eagerly await your presentation of part two. I hope to get your association again at Badger Festival.

Bv Suddhadvaiti Swami
What a wonderful rebuttal letter in the face of these villains! What a splendid piece! Thank you so much, Maharaja.

Tracy Tabler Boyd
wow, this is so amazing, thank you for sharing this Maharaja, all glories to you!

Bv Damodara
You buried them so deep, they will need to dig with earth movers for the next 100 years to ever see the sunlight again……Thankyou Maharaja

Sudevi Dasi
Lol! Damodar Maharaj ! That really says it all…and more…

Guru Gauranga Das
As someone who doesn’t know Narayan Maharaja very well. And after reading both the GBC and your documents. I feel that I have gained more appreciation for Narayan Maharaja as a result of reading your document than I have gained doubts about him from the GBC document. It is always best to keep Vaisnava relationships strong. You must publish this on other sites. It will go along way to giving a balanced understanding of the situation.

There tends to be an understanding of them and us from the ISKCON camp. The GBC document is written to increase this feeling among their followers.The light of Bhakti is not trapped in the realm of any institution. And since when did ISKCON institutionalize Radha and Krishna, they are never bound. To imply that NM had a material agenda in regards to his relationship with SP is an insult. If they are not implying that, then what are they implying?

What is the logicical reason that the advanced devotees in ISKCON do not rise up against such blasphemy? The logic is that they are eating in the house of Duryodhana. And who is the Duryodhana of ISKCON? The Duryodhana is the internal personal pride and ambitions of the individual GBC and Guru’s. What is the reason that they maintain this internal Duryodhana of pride? Their reason is that they are protecting SP ISKCON. What does protection mean to them? Protection to them means to maintain a system that has proven to convert simple Vaisnava’s into disciple and money hungry businessmen! How is this maintained? By a system of exclusive Knitehood into their GBC based on exclusive boys club. Let us hope that creating a GBC in the NM camp does not end in the same way.

I pray that the salve of Bhakti will mend the hearts of those who have taken any position to lead any group of Vaisnavas. May Mahaprabhu bless everyone with his causeless Mercy!

Abhay Khurana
Thank you for this Maharaja. It’s wonderful to see false statements challenged quickly with the truth like this. All glories to your service.

Bankebihari Dasa
I agree with Sriman Guru Gauranga dasa that any “camp” spirit has been manufactured by the so called leaders of ISKCON in the wake of the coup-de-tat which hijacked an external manifestation of Srila Prabhupad’s beautiful bhakti wave. I haven’t seen any divisive camp spirit anywhere else. Institutionalism certainly cannot contain the Supreme Personality of Godhead or His pure maha-bhagavat representative on earth. Let the dogs bark, the caravan shall pass.

Ram-Chandra Das
Thank you so much Maharaj! the great research work to reveal the hidden truth!

Jaga Mohan Flood
Very well written and thought out.

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Laksmidevi dasi says:
April 17, 2010 at 7:06 PM
Mahalo from Hawaii. Dandavats Bhagavat Maharaja! I pray every senior devotee of Srila Prabhupada’s who understands the truth you are speaking will also come forth with their stories as to why they left ISCON after their beloved Srila Prabhupada left. There are many, many who have their unpublished stories to fortify the truth about the GBC guys.
They need to say what they know while they are still on the planet.
I feel so sorry for those innocent devotees in ISCON who are bewildered by GBCON nonsense. When I was in Alachua they told me “Don’t ever call yourself a disciple of Srila Prabhupada.” I wept to the bone, my heart hurt so much. Even tho’ I read all of his books, I went to his temples, I associated with those actually initiated by Srila Prabhupada. He was so in my heart. I prayed to him to find me a Guru like him. I left Alachua on Radhastami, praying & chanting all the way back to California. Immediately I met a devotee who took me straight to Srila Narayana Maharaja. HARIBOL!!!!!! Jaya Gurudeva! Jaya Srila Prabhupada! Jaya Radhe!! Jaya Krishna!

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Acyutananda Dasa says:
April 18, 2010 at 5:13 AM
I wrote this on facebook, but it has not yet shown up here.

I want to share my thoughts on this issue, but I just hope this does not get taken the wrong way.

The issue between the GBC and our sanga stems not from an ideological dispute perse. Rather, it is being masqueraded as such to prevent the public from being concerned with the real issue at hand. The problem clearly is the attachment of a few select members (perhaps of the GBC) to their material assets (viz. followers, temples, property, prestige etc.) To think there will be some progress made at the legislative level (within ISKCON) by debating over the legitimacy of Gurudeva’s presence within their institution is an exercise in futility, because no matter how right you are, the problem is not an ideological one, but a material one.

‘Loyalty’ to Prabhupada in essence becomes a tool in manipulation to protect their vested interests, deceive the masses, and maintain some sort of doctrinal equilibrium. I do appreciate the articles that Syamarani didi, Swami BV Bhagavat and Swami BV Damodara have composed as it just continues to reveal ISKCONs ideological fallacy and reinforce our understanding of the true situation. But the issue is deeper, and I think that no matter how much we nail in these points, there’s always going to be something else they will manufacture to protect their assets. My real sympathy goes to all those who are currently being deceived into thinking that this type of attitude and behavior from the GBC is representative of Prabhupada’s innermost intention. Not only are they being materially deprived, but so much more so spiritually. In the political world this type of activity is termed ’spin’.

I beg forgiveness from my heart if I have offended anyone in this message, I just wanted to offer my perspective on the situation.

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Jayanta Dasa says:
April 18, 2010 at 6:22 PM
Dear Sripad Bhagavat maharaja,
My dandavat pranams. Sri Guru Gauranga Jayatah !
I just wanted to offer my heartfelt appreciations to you, Srimati Syamarani didi and Sripad BV Damodar maharaja for the most wonderful shastric refutations defending our most beloved Srila Gurudeva against these maha, maha aparadhis ! Who are these blasdphemous rascals ? What are their qualifications ? What are their lives histories ? What are their motives and modus operadhis ? We will find that they are all nitya baddhas and never free from the four defects 1) tendency to fool and cheat others 2) sure to commit mistakes 3) sure to be illusioned 4) always has imperect senses.
It is their false egos alone that causes them to “use Srila Prabhupada’s name and fame” for their malicious intent. The very fact that they are nitya baddhas and not free from there four defects make them totally ineligible to be believed in anything they say. Does any of them chant pure Nama ? How can they if they disobey the first offence and that is not “to blaspheme the Pure Devotees who have given their whole lives for propagating this Krsna Consciousness” ! Srila Prabhupad himself has stated there will demons
who will be masquerading as devotees in our Krsna Consciousness movement. They are surely detected as soon as they open their mouths ! On the other hand, our most beloved Srila Gurudeva is a Nitya Siddha, free from the four defects, whose most glorious character is sung throughout the vedic scriptures and all the three worlds ! I’ve been silent for along time but now I feel compelled
to throw my little pebbles just like the squirrels did along side of Hanumans to please and protect our “Lord Ramachandra” against these most wicked Ravanas ! We must not be silent and make the mistakes in the Mahabharat, just like Grandfather Bhismadeva ! We all must speak up against these nitya baddhas who will always have the four defects of conditioned souls and are of this material world whereas the Nitay Siddhas whom they have offended, such as our most beloved Srila Gurudeva, our beloved Nityalila Sri Srimad Srila Bhakti Rakshak Sridhar Maharaja, our beloved Nityalila Sri Srimad Srila Gour Givinda Maharaja and others, are not of this material world but from Goloka Vrndaban, just to help conditioned souls like them, but they are blinded by their material ambitions and politics and lead others into a hellish condion with themselves ! Who would you believe, the nitya baddhas or the Nitya Siddhas ? The answer is
obvious and without doubt for all the simple hearted real devotees ! Hare Krsna ! All glories to Srila Gurudeva ! All glories To Srila Prabhupada ! Jaya, jaya Sri Radhe !
Aspiring for the mercy of Hari, Guru and Vaisnavas,
Jayanta das

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Devarsirat das (ACBSP 1976) says:
April 18, 2010 at 9:14 PM
About The GBC Statement about Srila Bhaktivedanta Narayana Maharaja

Dear Sripad Bhagavat Maharaja,
Please accept my dandavats pranams
All glories to Srila Prabhupada and Srila Gurudeva.
All glories to Sri Sri Radha Vinode Bihariji

I also like to offer my deep appreciations to You, Srimati Syamarani didi and Sripad BV Damodar Maharaja for defending our wonderful Srila Gurudeva.

In a huge list of truth distortions by the GBC, the recent GBC paper, is one of the worst, because it shamelessly attempts to direct the reader away from Srila Prabhupadas final wishes and instructions. I just feel sorry for the many devotees in Iskcon, who are misled by such interpretations and go to hell because of the resulting offences they are bound to make against Krishnas pure devotee, Srila Bhaktivedanta Narayana Maharaja.

When will everyone understand, that the GBC was not meant to be spiritual authority, but just a managing (money estates businesses e.g.) group of directors. Voting gurus in, Is not Vaisnava practice. Voting in a manager, yes, but not a genuine spiritual master. I was there when Srila Prabhupada passed away and when the managers suddenly became “divine graces;” Today, most of them have fallen down.

Why? Because at that time, their personal guidance from Srila Prabhupada stopped when He left for Goloka Vrindavan and they never took up to finish their training with Srila Narayana Maharaja.

They did not accept genuine Vaisnava Guidance from then until now, which is a huge gap in time and that explains the many disasters in Iskcon, we have all experienced or heard about. Everyone knows that Srila Prabhupada did not think these men were qualified and for them to have represented themselves as HDG Gurus immediately after Srila Prabhupada went into Samadhi, was disgusting and showed that they were not trained completely, otherwise they could have never done that. Srila Prabhupada knew their mentalities and for that reason He only made then managers. He wanted what He had begun, to be completed by HDG Srila Narayana Maharaja and this is the undistorted truth which the GBC members (which seem to process no shame doing so) try to distort by all means. To them it does not seem to matter, that they are misleading their disciples and all new comers wholesale.

Still what they began in those days, continues to this day, the idea of what a real guru is, has been watered down, with the only difference being, that this time there is no HDG title and the “Vyasasan” is a little lower. Today it is accepted in Iskcon that the Guru can fall down at any time…. GBC gurus give initiation and accept guru positions, without having had proper direct and complete training by a pure Vaisnava Spiritual master as directed by Srila Prabhupada.

Over and over again, some Iskcon voted in Guru has accepted disciples and they have accepted him, trusting this flawed voting system, thinking him to be very high, only later discovering to their despair (after they have given all their heart and so much money and service for years) that their “voted in” guru was not a highly advanced devotee after all and behind their back had sex with the wife of a disciple, or stole money, took drugs or was corrupt in some other way.

To make matters worse,the GBC,Instead of offering his lost disciples proper guidance, directing them to a real spiritual master as it is the system, handed them over to yet another so called spiritual master, who then later also fell down for some stupid reason.
In this way some devotees in Iskcon have had 3 or so called spiritual masters and this is going on to this day. Now they have the audacity, to criticise our beloved Srila Gurudeva whose record is completely unblemished and free from all faults.

Similarly to voters who believe that this time the next president or prime minister will be the big saviour of the country, Iskcon GBC also made their followers believe, that a guru can fall down and that the system is to surrender to yet another guru coming from the same unauthorised system. This is a grand deception and even so materially workable, spiritually it is like suicide.

Why was he voted in in the first place? GBC leaders have either no interest at all in promoting a genuine society of Vaisnavas and have no real mercy for the fallen souls Lord Chaitanya came to save, or they have completely misunderstood Guru tattva from the very beginning.

The existence of big buildings, lots of cash, opulent deity worship big positions and charismatic leaders (at least to the outside) does not automatically mean, that everything is pure bhakti and genuinely spiritual. Karmis and mayavadies also have big buildings and places for their practices and they also experience some bliss, but are we really so gullible to think, that the existence of wealth and marble, means there must also be real devotional substance?
If the genuine pure devotees direct personal guidance and direction is missing and another pure devotee is being rejected, is it really real?

Srila Prabhupada writes in the

Bhagavad Gita 4.42 Purport
One is therefore advised to study Bhagavad-gita, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad- gita have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad- gita as it is expressed in the gita itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of Bhagavad- gita.

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Gour Govinda das says:
April 22, 2010 at 1:42 AM
Dandavats B.V. Bhagavat Maharaja;

Glories to Srila Prabhupada and Srila Narayana Maharaja
The Glorious Disciplic Succession will always be established in all Yugas and in all times. Nothing and I mean nothing can stop the progressive march of Lord Chaitanya’s movement.

Banishment is actually a sure sign that one is on the right track. The Pandavas were banished. Lord Rama was banished. The smartas tried to kill Srila Bhaktisiddhanta Saraswati Maharaja. Haridas Thakura was beaten twenty-one times. Jesus was crucified. What little discomfort we my experience in the service of our beloved Gurudeva is nothing in comparison. These hindrances are merely meant to hone our skills in defeating all avaishnava philosophies. Actually without these trials we would become complacent in our sadhana. We have to delve deep within our hearts to extract the pure desire to serve the true Vaishnavas. Krishna would want nothing less than full surrender. That is where the nectar lies.

To remove all material obstacles is not easy. We need to just sit and deeply meditate on the lotus feet of Srila Prabhupada and Srila Gurudeva and that is where we will find the strength to go on. Gurudeva’s words are full of such sweet nectar. His devotion is so very deep and his spiritual strength knows no bounds. To have a moments association with a pure devotee of the Lord is all that is necessary for making solid progress on the path of spiritual realization. The barking dogs offer up nothing but noise. They too shall pass into the annals of history as nothing more than sign posts towards a dead end.

Thank you Sripad Bhagavat Maharaja for bringing the light of truth into the dark and cold cellar of misconceptions. No one can touch the powerful pure devotees of the Lord.

Gour Govinda das

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Sudarsana Das Vanachari says:
April 25, 2010 at 7:10 PM
All glories to Srila Gurudeva!

It is most wonderful that Sripad Bhagavat Maharaja, Sripada Damodara Maharaja and Srimati Syamarani didi have come to the defence of our beloved Srila Gurudeva and our beloved Srila Prabhupada in what can only be described as a devious and calculating ploy by those on the GBC, who by attepting to distort the truth are simply cheating others and themselves.

In the eyes of The Lord these personalities by their actions, are ”irrelevent” and their misdeeds will not go unpunished.
It is most heartening and enlivening to read all the comments of all the wonderful vaisnavas also who have certainly been blessed by our beloved Gurudeva.

This old verse I found in a book of “Quotations” and although “anonomous” rings true…….

For want of me the world’s course will not fail
When all its work is done, the lie shall rot
The TRUTH is great and shall PREVAIL
Where non cares whether it prevail or not!

Sudarsana Das Vanachari

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True Guru is free from Material desires

2010-03-05T23:04:00.000-08:00

Haribol dear devotees and friends

Last night the Pietermaritzburg
devotees met at the weekly Nama
Hatta.We begun with Arati to their
Lordships Sri Sri Radha Vinodhe
Bihariji and then bhajans.

Then we had a lecture,and
discussion about Sri Guru
since all the devotees here
had the Great oppurtunity
to meet our beloved Srila
Gurudeva ,and we discussed
that the true Guru is free
from material desires,especially
from the desire for marriage,mundane
tv movies and films and the True
Guru is always immersed in bhajan
and enthuses his disciples and all the people
where ever he goes.

All the devotees were glorifying our
beloved Srila Gurudeva Sri Srimad Bhaktivedanta
Narayan Maharaja and how fortuanate that such
a Pure Vaishnava came here many so called sadhu`s
come but i`ve seen how they are attached to movies,tv
and the desire to get marriage,how unfortuanate
for those followers who are getting cheated
we are lucky that we have been saved by our
Srila Gurudeva.

Who is the True Guru?

2010-03-03T08:11:00.000-08:00

Welcome to
Rays of The Harmonist
Monthly On-line Edition

By the causeless mercy of Sri Sri Guru Gauranga, the Rays of The Harmonist team would like to welcome you to this monthly on-line edition, which exclusively features some of Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura’s discourses.
The domain name of this email address, sarasvati-vinoda, has a special meaning. Sarasvati is the name of transcendental knowledge herself and also the embodiment of transcendental knowledge Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, and vinoda means “spiritual bliss” or more particularly “one who increases Srila Sarasvati Thakura’s transcendental bliss”. In other words, vinoda refers to Srila Sarasvati Thakura’s illustrious disciple Sri Vinoda-bihari Brahmacari, later known as Srila Bhakti Prajnana Kesava Gosvami Maharaja. Srila Bhakti Prajnana Kesava Gosvami Maharaja is the sannyasa guru of Srila AC Bhaktivedanta Swami Maharaja and the spiritual master of Srila Bhaktivedanta Narayana Goswami Maharaja.
If the souls suffering in this world receive this transcendental knowledge with faith, they will experience spiritual bliss. At the same time, the aim of distributing this transcendental knowledge is to enhance the vinoda of Sarasvati Prabhupada.
We hope these articles nourish you. In this way we may all increase the bliss of Srila Sarasvati Thakura Prabhupada.
Aspiring for the service of Sri Sri Guru Gauranga,
The Rays of The Harmonist team Sri Sarasvati Thakura (right) & Sri Vinoda-bihari Brahmacari (second from left).

sri sri guru gauranga jayatah!
Year-1, Number 8
Posted: 20 September 2008

Dedicated to
nitya-lila pravistha om visnupada
Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja

Inspired by and under the guidance of
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Who is the True Guru?
by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada

Who is the true Guru? It is he who is constantly engaged in the service of Sri Hari. And who is the truly learned man? It is he who, in the words of Sri Krsna, is well conversant with actual knowledge of the jiva’s bondage and his deliverance from it (cf. Srimad-Bhagavatam 11.19.41).
We should only accept as our guru he who employs all of his time, cent per cent, in God’s service. Otherwise we will fail miserably by following him. Sri Caitanya-caritamrta has instructed us: “A true guru teaches his disciple through his own behaviour and practice. He cannot teach dharma who does not abide by it himself.”
The srutis instruct us, “one who seeks true knowledge of tat – that Supreme Being – should gather the necessary articles for initiation and approach a guru who is conversant in the Vedas and steeped in realization of Brahman – the Supreme Spirit” (Mundaka Upanisad 1.2.12). This instruction has also been given in the Srimad-Bhagavatam (11.3.21): “One who seeks his highest well-being should surrender himself to a guru who is well-versed in the imports of the Vedas, who has full realization of Parabrahma and who has thereby become the shelter of true peace.” Neither platform-speakers, who are but skilled in giving speeches, yet who conduct themselves improperly, nor professional priests can be gurus.
One who does not stay constantly engaged in hari-bhajana (devotional service to Sri Hari) will be anxious to take up other engagements on the strength of sri-nama and will thus risk committing the severe aparadha, or offence, of utilizing sri-nama in sinful affairs. Moreover, one who acts in the capacity of guru for a salary or according to a contract cannot be a guru, nor can one who reads the Srimad-Bhagavatam blindly. First of all, refrain from approaching such professional priests and platform-speakers. Observe whether or not they fully devote their time to Srimad-Bhagavatam. For one who is steeped or accomplished in realization of Parabrahma, one’s full time is occupied with service to God.
From whom should we hear the Srimad-Bhagavatam? We should hear and learn the Bhagavatam from a true Vaisnava, for it cannot emanate from the mouth of one who is not a bhagavata, or true devotee. Pretending to ably recite it just leads others astray. He who does so is himself deceived and as such, deceives others. How can the Bhagavatam, which is not different from Sri Bhagavan, really play on the tongues of the professional readers who pose as conversant scholars when reading it before others, but who have no true devotion to Sri Bhagavan due to being engaged in worldly enjoyment? On the plea of discussing the Bhagavatam, they simply gratify their own senses instead of the senses of Sri Krsna.
He who is anxious for his true well-being should never come in contact with such professional readers and thereby court his own downfall, while falsely believing that he will truly be benefited by accepting them as his gurus and hearing from them as though he were their disciple. How can someone who is busy with the maintenance of his wife and children; who is fully devoted to his desire for worldly enjoyments, which arise out of illusion; and who tries to employ God, the highest Entity worthy of adoration and service, in supplying him fuel for the fire of those enjoyments; act as jagad-guru, or the true instructor of all people?
What do we observe in the Srimad-Bhagavatam and in the conduct and preaching of Sri Caitanya Mahaprabhu and His devotees? Those who foster within their hearts fear, affliction, illusion, sensual desires, greed, and feelings of frustration in relation to their bodies, wealth, friends and so on due to their attachment to some object other than God, have not surrendered themselves to God. Such undedicated individuals cannot advise others to surrender to God. Even if they give verbal instructions, their preaching, which is bereft of any practical examples from their own conduct, is ineffective.
Only a mahabhagavata (exalted devotee of God) who has no worldly possession or attachment, and who has sincerely surrendered himself to Krsna and exclusively serves Him twenty-four hours a day can legitimately occupy the acarya’s seat.

adapted from The Gaudiya Volume 24, No.11
Posted by the Rays of The Harmonist team

Special On-line Edition – The disappearance day of Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, 14 October 2008
Next Issue - #9: “By what means can one receive the complete mercy of Krsna?”, 19 October 2008
Visit Rays of The Harmonist Monthly On-Line Edition at Purebhakti.com for a complete list of articles.
Or click here to download PDFs of the Rays of The Harmonist yearly magazine.

Rays of The Harmonist On-line; Year 1, Number 8 – “Who is the True Guru?” by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada is licensed under a Creative Commons Attribution-Share Alike 3.0 Unported License to ensure that it is always freely available.
You may redistribute this article if you include this license and attribute it to Rays of The Harmonist. Please ask for permission before using the Rays of The Harmonist banner-logo.

--

Durban Nama Hatta

2010-02-07T23:13:00.000-08:00

All Glories to Srila Gurudeva Sri Srimad
Bhaktivedanta Narayan Gosvami Maharaja

Yesterday by the Mercy of our Srila Gurudeva
Sri Srimad Bhaktivedanta Narayan Gosvami
Maharaja the Durban devotees started the
Durban Nama Hatta at Atul Krsna prabhu`s
house.Durban has so nice sincere souls.
Srila Gurudeva on his first ever visit
to Durban has inspired so many of these
wonderful Vaishnava`s.I was thinking
whilst i was at the programe yesterday
that all the devotees gathered only
by Srila Gurudeva`s mercy and that Gurudeva
is in the centre and all his children are
circumambulating him by serving his mission
and studying his books and hearing his Divine
Hari Katha by which he captures everyones hearts.

Johannesburg devotees also have plans for a
Nama Hatta which is headed up by Ujjvala
prabhu the senior Srila Gurudeva`s disciple
in the Johannesburg area.It all looks auspicious
and and positive now,the preaching will definetely
be taken to new heights.Pietermaritzburg preaching
also is going to new heights,with new devotees
who attended Srila Gurudeva`s programmes in the
Aryan Hall in Pietermaritzburg are now coming
forward enquiring about Krsna Consciousness.

Successfull festivals with our Beloved Srila Gurudeva

2010-02-05T11:34:00.000-08:00

Wow!is all i can say our beloved Srila Gurudeva
has come and captured the hearts of many South
African`s.We had successfull preaching in Pietermaritzburg,
Durban and in Johannesburg,Benoni and Lenasia.

You know the strangest thing happened during us
preparing for our Srila Gurudeva and during the
festivals with our Srila Gurudeva.Iskcon
had programmes on the same day as us in the
same city.They have tried to oppose our
preaching and in this way have dissapointed
Sri Caitanya Mahaprabhu and Srila Bhaktivedanta
Svami Maharaja Prabhupada.None the less we continued
our programmes and were very successful.Many sincere
souls came and heard Pure Hari Katha which was lacking
since 1975 since Srila Prabhupada came to South Africa.

Also a devotee by the name of Bhakti Caitnaya Swami
wrote some very untrue comments on his website.
he described the preaching as a phenomona and has
this idea that Srila Gurudeva`s disciples go to
Iskcon devotees homes and pull them away.
He also said that some of Srila Gurudeva`s disciples
preached strongly to the youth to join Srila Gurudeva.
I wonder which century this devotee Bhakti Caitanya
has his facts all wrong.He also accused us of taking
away a family that has been in Iskcon for the last
25 years ,tell me Maharaj who took these devotees away.

Do you want these devotees to follow the GBC?
The same GBC that elected 11 so called Maha Bhagvats
and brought shame to your society and the effects are
still felt today.The same Gbc makes sanyassis that
had illicit relations with women and keep them as
retired sanyassis?do you want devotees to follow this
system?You do not have the face to come face to face
with our Srila Gurudeva and tell him all of these things.

Do you want to know why i left one of your so called
Iskcon Guru`s?Be carefull of Vasihnava Aparadha.

Srila Bhaktivedanta Narayan Gosvami Maharaja arrives in South Africa Tomorrow

2010-01-03T12:39:00.001-08:00

We`ve all waited patiently and finally
our beloved Srila Gurudeva will arrive
on South African soil for the very first
ime tomorrow and the entire African continent
will now be blessed.The devotees have worked
tirelessly to prepare for this historic event.

Now we are so fortuanate aa Pure Maha Bhagvat
will step on South African soil.Also Pietermaritzburg
is so fortuanate that Srila Gurudeva will be coming
here first where his preaching mission began only 2 years
ago.Sripad Sajjan Maharaja was the pioneer preacher in South
Africa and also he is also personally present to witness
this Great Maha Bhagvat Vaishnva our very Beloved Srila
Gurudeva come and bless this entire land.

Tent programmes "Festival of Devotion"

2009-12-09T09:45:00.000-08:00

The tent programmes and other preaching activities
have started i must say very successfully.In Pietermaritzburg
we had programmes for 3 day`s and also we had to deal with
the rain,in spite of all that we managed to deliver the
message of Sri Caitanya Mahaprabhu and also spread the Holy
Names.Everone in the tent were clapping their hands and singing
along to the very sweet Bhajans of Sudevi and Kishori Mohan prabhu.

On the last day in Pietermaritzburg we had the most number of
attendees.The last day was Ekadasi,which made it more special
and auspicious,Sripad Damodara Maharaja and Ashram Maharaja`s
led the preaching efforts,and all were listening with rapt attention.

The following week we were in Tongaat,It rained throughout the day
and night and the ground became soaked and to make matters worse
there was no power this is all from a material point of view,the
spiritual side was a grand success.One devotees from Iskcon Deva
Deva prabhu who leads the Tongaat Nama Hatta and his wife attended.
They were so happy and excited about our programmes there ,they actually
took out photgraphs and his wife also with her cell phone was recording
the lecture that Sripad Damodara Maharaja was giving,this really
made us happy that our brothers and sister from another Gaudiya
Vaishnava family came and gave us support and appreciated so much
Maharaja`s lecture.

Then on the 8th December we had a tent programme in Greytown.
Greytown is about an hour`s drive from Pietermaritzburg.
Keshore prabhu actually arranged both the Tongaat and Greytown
programmes,he actually put the tents up on his own and also supplied
the sound and prasadam.In Greytown we had a full house and so many
people enjoyed the Bhajanas by Kishori Mohan and Sudevi didi.

This weekend we will conduct the tent programme in Phoenix,
north of Durban with the second largest Indian population
in South Africa.I`ll let you all know what happens after
this programme.

Preaching kicks off in South Africa

2009-11-19T21:48:00.000-08:00

Dear devotees,friends and well wishers
Please accept my dandavat pranams
All Glories to Sri Sri Guru and Gauranga

On wednesday the 18th November 2009
Sripad Damodara Maharaja and his team
of devotees i.e.Kishori Mohan,Sudevi,
Savitri,Nandini and Krsna Prem prabhu
arrived in South Africa and next week
Sripad Ashram Maharaja will be arriving
for almost 2 months intense preaching.
Firstly we will start with our tent campaigns
in Pietermaritzburg the City of Choice for
Srila Bhaktivedanta Narayan Maharaj`s Gaudiya
Matha preaching activities.

Also Srila Gurudeva(Bhaktivedanta Narayan Maharaja
will be in Pietermaritzburg first to speak His
Transcendental sweet Hari Katha)then we move to Durban.
The tent campaigns also will move in the same manner
with a few more area`s to create awareness of Srila
Gurudeva`s historic visit to South Africa and also
to give the people Krsna Consciousness.

So please join us in these transcendental
preaching activities starting from the 26th
to the 28th November 2009.

Srila Bhaktivedanta Narayan Maharaja Initiates the Modern Day Prakashananda Saraswati

2009-11-15T01:50:00.000-08:00

Srila Gurudevas China Preaching Tour

After Gaura Purnima, on March 29th 2009, Srila Bhaktivedanta Narayan Goswami Maharaja Srila Gurudeva left from New Delhi for Guanghouz, China. Before Srila Gurudeva left for his first world preaching tour in 1996, he made an oath to never, under any circumstance, give up his sannyasa robes. Krsna is bhakta-vatsala, ever affectionate to His devotees, so He protected Srila Gurudeva’s vow and, although it is forbidden, we were allowed entrance without changing out of our sannyasa robes by being classified as Indian monks.

Srila Gurudeva’s preaching in China has some special features. First, Srila Bhaktivedanta Svami Maharaja Srila Prabhupada spread Sriman Mahaprabhu’s message all over the world. Although he never personally traveled to mainland China, but to Hong Kong where he established an ISKCON center, by his unlimited mercy and by the causeless mercy of Srila Paramgurudeva OM Visnupada Srila Bhakti Prajnana Kesava Gosvami Maharaja – Srila Gurudeva, in Indian sannyasa dress, engaged in extraordinary preaching in China. Another special feature of Gurudeva’s preaching in China was that Weng Sho Qin was finally able to receive harinama and diksa from Srila Gurudeva, which he had wanted for so long. Although Weng Sho Qin was being hospitalized, the doctor reluctantly allowed him to take the two and a half hour flight to meet Srila Gurudeva. Weng Sho Qin’s initiated name is Krsna-dasa. What is so special about this patient that he was able to compel the hospital to let him leave in such poor health?

Krsna-dasa is an extraordinarily famous Buddhist guru. He has forty thousand direct disciples, so he is
greatly honored by everyone, including the doctors. He has already constructed a beautiful mandira, with seventy rooms, and begun the process of registering it with the government. Buddhist gurus are very highly respected in China. Once Krsna-dasa completes the registration process, the Chinese government will lift the present ban against Indian monks in China, and Srila Gurudeva will personally install deities there. Srila Gurudeva has named the first Gaudiya Matha in China Sri Syama-brahma Mandira.
How wonderful was Srila Gurudeva’s preaching tour in China!

Only someone who has the mercy of the Supreme Personality of Godhead Sri Sri Radha Krsna and the previous Acharyas can accomplish such a preaching feat. Srila Narayan Maharaja has now brought the modern day Prakashananda Saraswati into the Gaudiya Vaishnava Sampradaya. Srila Narayan Maharaja has received the direct Mercy of Srimati Radhika who personally arranged for Him to receive Her Maha Prasadam from the rasa dance in Seva Kunja by telling the pujari in dream to bring it to Him, just like Sri Gopinathaji arranged for khira to go to Madhavendra Puri. Srila Narayan Maharaja brought Srila Prabhupada to external consciousness from ecstatic samadhi the way Sri Swarupa Damodara did to Sri Caitanya Mahaprabhu. Again and again the Supreme Lord and the previous Acharaya's are indicating by their mercy and the arrangement of his extraordinary pastimes who the most exalted personality amongst our present day Gaudiya Sampradaya actually is:
Vaishnava Sarvabhouma Srila Bhaktivedanta Narayan Goswami Maharaja Srila Gurudeva

Only the envious and the ignorant will refuse his association. Only those who are Kali Chelas will blaspheme Him. You should stay in whatever sanga or organization you are in and continue to serve there with love and affection and happiness. However you should offer all respect and honor to this great personality Srila Bhaktivedanta Narayan Goswami Maharaja Srila Gurudeava and never ever blaspheme him. Those who do are doing so at their own risk.

I the most unfortunate beggar at the lotus feet of the previous acharya's pray that all the vaishnava devotees will soon embrace in Vaishnava Prema as per the desire of Srila Bhaktivinode Thakura.

Aspiring to be the servant of the servant
B.V. Bhagavat Maharaja

Peace and Prayer

2009-11-08T07:45:00.000-08:00

Peace and Prayer
by Tridandiswami B.V. Vana Maharaja
Material sense gratification should not be the main aim of human life. One should lead a simple existance and use one's valuable time to inquire into the absolute truth. There is no meaning what-so-ever in endless material activities.
All mankind inquires after complete peace and happiness, therefore the Vedas explain:

"natalpa sukham bhumeva sukham"
This world is called the 'incomplete creation,' therefore no one can fulfil all their own desires, but still everyone searches after happiness. Scripture gives evidence about the happiness of the transcendental world only. This transcendental world is called the 'complete creation.' Krishna told Arjuna in the Bhagavad Gita:

tam eva saranam gaccha sarva-bhavena bharata
tat prasadat param santim sthanam prapsyasi sasvatam
"O Bharata, surrender exclusively to that Isvara in every respect. By His grace, you will attain transcendental peace and the supreme eternal abode."
(18.62)
Attempts are made from time to time to make the kingdom of heaven descend on earth. Those attempts are of different natures. One type is to bring about world peace.
Peace-makers have been glorified at different tiimes. The political history of the world has seen many. Their extrordinary qualities of heart and mind bring them into promanancy and even among their peers they are noteworthy. This enables them to control the minds of millions who, in their eagerness to have peace, gather round ready to work under their dictation. Very soon these exalted personalities succeed in establishing an era of 'world peace.' But soon after, people realise they have been cheated. The peace they attained is just the seed of more unrest ready to sprout at any moment. The reputation of those great peace-makers soon becomes degraded and they are forced to give up their position. Somebody else is then pushed into that position to carry on. Such is the fate of every human conception of peace.

There are two types of jivas that manifest from the Lord, the bound and the liberated. The liberated souls always remain in the transcendental world and the bound souls live in this material world. Those who are bound in this world are of two types: pious and impious. The pious jiva who is situated in the material body is controlled by eating, sleeping and sensual activities, as his material sense desires dictate. In order to enjoy material comforts he engages in a variety of activities that are born from his material desires. Performing the purifying ceremonies prescribed in the Vedas, his intention is to gather pious credits so that he can enjoy material pleasures by taking birth in a high class family in this world and after attain godly pleasures in the higher planets. Thus he undertakes the path of karma.

In contrast, impious souls take shelter of irreligion and enjoy sense gratification by performing various types of sinful activities. The conclusion is that the aim and object of both types of jivas, pious and impious, is sense gratification, but the Srimad Bhagavatam explains that we should give up gratifying our own senses to gratify the senses of Lord Krishna.

In His Siksastakam Sri Caitanya Mahaprabhu (who, appearing in this age of kali-yuga, is non-different from Lord Krsna,) declared:

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
"O Jagadisa ! I do not desire wealth, followers such as wife, sons and friends and relatives, or mundane knowledge expressed in poetic language. My only desire is that in birth after birth I may have pure devotional service unto your lotus feet."
(no.4)
World peace is only possible when we stop identifying our real selves with this material world, and when the mundane happiness of this world stops being our aim and object.
Vaisnavaism deals with the religion of the soul as distinguished from the body or the mind. Neither the body nor the mind is eternal, only the soul, and therefore it is the religion of the soul that is eternal. Vaisnavaism is the eternal religion of the soul. The object of the pursuit of other religions is one of the following four things: virtue, wealth, desire and salvation. But Vaisnavas have nothing to do with any of these things as none of them is the real object of the soul. Vaisnavaism begins with distinguishing between temporary and permanant things. Both the body and the mind are noticed by the Vaisnavas to be subject to birth and death and therefore temporary, but the soul is eternal as we can see in the Bhagavad Gita: " The soul is eternal and not born or destroyed with the distruction of the body." (2.20)

The Srimad Bhagavat discourses on who is the greatest benefactor in this world:

tava kathamrtam tapta-jivanam
kavibhir iditam kalmasapaham
sravana-mangalam srimad atatam
bhuvi grnanti ye bhuri-da janah
The gopis of Vrindavan declare "The nectar of your words and the discriptions of your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent."
(10.31.9)
We must hear the dictation of the soul in this matter. Soul is all love, and hence peace established on the principles of soul is what is real peace. The soul loving God loves all. It is all accommadating.
Teachers of this devine love are genarally misunderstood; people who are unaccustomed to the study of things without reference to flesh and blood, see disturbance of all social and moral ettiquette in their teachings. Addressing such an assembly Christ said, "Think not that I come to send peace on earth. I come to set a man against his father and the daughter against her mother and the daughter-in-law against her mother-in-law." (New Testament) He meant to say that love built on the stands of blood relationships is no love. A God loving son is sure to go against his father who does not love God. Here, in going away from one's father there is peace. There is peace in rebellion against all the social and moral conventions, if that is prompted by Devine Love. There is peace when Prahlad disobeyed his father Hiranyakasipu who pleaded with him not to worship Lord Krsna. There is peace when Arjuna commanded by Lord Krsna, killed in the battle of Kuruksetra his relatives including Bhisma, his own grandfathers step-brother. There is peace when Christ, crucified alive, prayed to God saying "father forgive them they no not what they do". There is peace in peace as well as in disturbance. God knows how to maintain peace, even if it appears apparently harmful to its cause it is in fact favourable.

Some are karmins (performers of fruitive actions), some are jnanins (followers of the path of knowledge), but we are the servants of the true devotees of Hari. One who cultivates a bonafide spiritual process for cleansing his heart and mind and prepering for the hereafter, is considered to be an intelligent person and knows the real goal of life. Bhakti-yoga or devotional service to Krsna, is the fastest means of achieving happiness and real security for the future. In this age of chaos and confusion, known as kali-yuga, the easiest method recommended is the hearing and chanting of the sublime names of God, the Supreme person, Krsna.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
These 16 names are all that is required to deliver one from the darkness of ignorance and situate him or her on the highest platform of God-realisation. Krsna is not an Indian God, or the head of the "Hindu" religion. "Hare" is the vocative or spoken word used to address the supreme Lord "Hari." Krsna is an address we use for the Lord, asking him to please deliver us from the maya of material existence. And when we say "Rama" we are requesting the Lord to please sport with us. We humbly request every one to take this sublime procces of bhakti-yoga and become truely happy in this life.

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

Contemporary Disciples Page

Material sense gratification should not be the main aim of human life. One should lead a simple existance and use one's valuable time to inquire into the absolute truth. There is no meaning what-so-ever in endless material activities.
All mankind inquires after complete peace and happiness, therefore the Vedas explain:

"natalpa sukham bhumeva sukham"
This world is called the 'incomplete creation,' therefore no one can fulfil all their own desires, but still everyone searches after happiness. Scripture gives evidence about the happiness of the transcendental world only. This transcendental world is called the 'complete creation.' Krishna told Arjuna in the Bhagavad Gita:

tam eva saranam gaccha sarva-bhavena bharata
tat prasadat param santim sthanam prapsyasi sasvatam
"O Bharata, surrender exclusively to that Isvara in every respect. By His grace, you will attain transcendental peace and the supreme eternal abode."
(18.62)
Attempts are made from time to time to make the kingdom of heaven descend on earth. Those attempts are of different natures. One type is to bring about world peace.
Peace-makers have been glorified at different tiimes. The political history of the world has seen many. Their extrordinary qualities of heart and mind bring them into promanancy and even among their peers they are noteworthy. This enables them to control the minds of millions who, in their eagerness to have peace, gather round ready to work under their dictation. Very soon these exalted personalities succeed in establishing an era of 'world peace.' But soon after, people realise they have been cheated. The peace they attained is just the seed of more unrest ready to sprout at any moment. The reputation of those great peace-makers soon becomes degraded and they are forced to give up their position. Somebody else is then pushed into that position to carry on. Such is the fate of every human conception of peace.

There are two types of jivas that manifest from the Lord, the bound and the liberated. The liberated souls always remain in the transcendental world and the bound souls live in this material world. Those who are bound in this world are of two types: pious and impious. The pious jiva who is situated in the material body is controlled by eating, sleeping and sensual activities, as his material sense desires dictate. In order to enjoy material comforts he engages in a variety of activities that are born from his material desires. Performing the purifying ceremonies prescribed in the Vedas, his intention is to gather pious credits so that he can enjoy material pleasures by taking birth in a high class family in this world and after attain godly pleasures in the higher planets. Thus he undertakes the path of karma.

In contrast, impious souls take shelter of irreligion and enjoy sense gratification by performing various types of sinful activities. The conclusion is that the aim and object of both types of jivas, pious and impious, is sense gratification, but the Srimad Bhagavatam explains that we should give up gratifying our own senses to gratify the senses of Lord Krishna.

In His Siksastakam Sri Caitanya Mahaprabhu (who, appearing in this age of kali-yuga, is non-different from Lord Krsna,) declared:

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
"O Jagadisa ! I do not desire wealth, followers such as wife, sons and friends and relatives, or mundane knowledge expressed in poetic language. My only desire is that in birth after birth I may have pure devotional service unto your lotus feet."
(no.4)
World peace is only possible when we stop identifying our real selves with this material world, and when the mundane happiness of this world stops being our aim and object.
Vaisnavaism deals with the religion of the soul as distinguished from the body or the mind. Neither the body nor the mind is eternal, only the soul, and therefore it is the religion of the soul that is eternal. Vaisnavaism is the eternal religion of the soul. The object of the pursuit of other religions is one of the following four things: virtue, wealth, desire and salvation. But Vaisnavas have nothing to do with any of these things as none of them is the real object of the soul. Vaisnavaism begins with distinguishing between temporary and permanant things. Both the body and the mind are noticed by the Vaisnavas to be subject to birth and death and therefore temporary, but the soul is eternal as we can see in the Bhagavad Gita: " The soul is eternal and not born or destroyed with the distruction of the body." (2.20)

The Srimad Bhagavat discourses on who is the greatest benefactor in this world:

tava kathamrtam tapta-jivanam
kavibhir iditam kalmasapaham
sravana-mangalam srimad atatam
bhuvi grnanti ye bhuri-da janah
The gopis of Vrindavan declare "The nectar of your words and the discriptions of your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent."
(10.31.9)
We must hear the dictation of the soul in this matter. Soul is all love, and hence peace established on the principles of soul is what is real peace. The soul loving God loves all. It is all accommadating.
Teachers of this devine love are genarally misunderstood; people who are unaccustomed to the study of things without reference to flesh and blood, see disturbance of all social and moral ettiquette in their teachings. Addressing such an assembly Christ said, "Think not that I come to send peace on earth. I come to set a man against his father and the daughter against her mother and the daughter-in-law against her mother-in-law." (New Testament) He meant to say that love built on the stands of blood relationships is no love. A God loving son is sure to go against his father who does not love God. Here, in going away from one's father there is peace. There is peace in rebellion against all the social and moral conventions, if that is prompted by Devine Love. There is peace when Prahlad disobeyed his father Hiranyakasipu who pleaded with him not to worship Lord Krsna. There is peace when Arjuna commanded by Lord Krsna, killed in the battle of Kuruksetra his relatives including Bhisma, his own grandfathers step-brother. There is peace when Christ, crucified alive, prayed to God saying "father forgive them they no not what they do". There is peace in peace as well as in disturbance. God knows how to maintain peace, even if it appears apparently harmful to its cause it is in fact favourable.

Some are karmins (performers of fruitive actions), some are jnanins (followers of the path of knowledge), but we are the servants of the true devotees of Hari. One who cultivates a bonafide spiritual process for cleansing his heart and mind and prepering for the hereafter, is considered to be an intelligent person and knows the real goal of life. Bhakti-yoga or devotional service to Krsna, is the fastest means of achieving happiness and real security for the future. In this age of chaos and confusion, known as kali-yuga, the easiest method recommended is the hearing and chanting of the sublime names of God, the Supreme person, Krsna.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
These 16 names are all that is required to deliver one from the darkness of ignorance and situate him or her on the highest platform of God-realisation. Krsna is not an Indian God, or the head of the "Hindu" religion. "Hare" is the vocative or spoken word used to address the supreme Lord "Hari." Krsna is an address we use for the Lord, asking him to please deliver us from the maya of material existence. And when we say "Rama" we are requesting the Lord to please sport with us. We humbly request every one to take this sublime procces of bhakti-yoga and become truely happy in this life.

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

Contemporary Disciples Page

Rays of The Harmonist

2009-11-07T00:49:00.000-08:00

Welcome to

Welcome to
Rays of The Harmonist

Monthly On-line Edition – Year 2

By the causeless mercy of Śrī Śrī Guru Gaurāṅga, the Rays of The Harmonist team would like to welcome you to this monthly on-line edition, which features some of Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Ṭhākura’s discourses.

The domain name of this email address, sarasvatī-vinoda, has a special meaning. Sarasvatī is the name of transcendental knowledge herself and also the embodiment of transcendental knowledge Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, and vinoda means “spiritual bliss” or more particularly “one who increases Śrīla Sarasvatī Ṭhākura’s transcendental bliss”. In other words, vinoda refers to Śrīla Sarasvatī Ṭhākura’s illustrious disciple Śrī Vinoda-bihārī Brahmacārī, later known as Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja. Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja is the sannyāsa guru of Śrīla A. C. Bhaktivedānta Svāmī Mahārāja and the spiritual master of Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja.

If the souls suffering in this world receive this transcendental knowledge with faith, they will experience spiritual bliss. At the same time, the aim of distributing this transcendental knowledge is to enhance the vinoda of Sarasvatī Prabhupāda.

We hope these articles nourish you. In this way we may all increase the bliss of Śrīla Sarasvatī Ṭhākura Prabhupāda.

Aspiring for the service of Śrī Śrī Guru Gaurāṅga,
The Rays of The Harmonist team
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda (right) and Śrī Vinoda-bihārī Brahmacārī (second from left).

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

śrī śrī guru gaurāṅga jayataḥ!

Year-2, Issue 10
Posted: 7 November 2009

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

Dedicated to
nitya-līlā praviṣṭa oṁ viṣṇupāda

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

Inspired by and under the guidance of

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

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

Ārohavāda – The Ascending Process

by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda

Editor’s note: The words ārohavāda and avarohavāda literally mean the ascending (āroha) path and the descending (avaroha) path. The former refers to depending on one’s own abilities to elevate oneself to a higher stage of existence, while the latter refers to depending on help from above to become elevated.

Question 1: What is ārohavāda, or the ascending process?

Answer: The policy of ārohavāda is, like Rāvana, to attempt to construct a stairway to reach Heaven. That kind of uphill work is most puzzling.* In Śrīmad-Bhāgavatam, it has been prescribed that this ‘uphill work’ – namely trying to construct a stairway to heaven – be abandoned.

_____________________
* The underlined phrase appeared in English in the original article.

On one end of the spectrum is attempting to force the sun to become visible at night by using lanterns, and on the other end is prayerfully waiting for sunrise and then viewing the sun by way of its own rays of light. If we hanker for temporary objects of enjoyment we are bound to become followers of the path of ārohavāda, compelled to endeavour to acquire jñāna, or perform karma or yoga.

But endeavours on the path of ārohavāda will always remain incomplete. A twenty year-old civilization shall surely prove to be deficient and fault-ridden in comparison to a one hundred year-old civilization, and the knowledge and culture of a two-hundred year old civilization shall at once be rejected in favour of the knowledge and culture of a one-thousand year old civilization. In fact intelligent men do not pursue the ascending path (ārohavāda) in any of their activities; rather they are avaroha-panthi, followers of the descending process.

Question 2: Can the mentality of inductive reasoning (ārohavāda) be permanently relinquished?

Answer: As long as someone maintains the mentality that he can fully depend on his own strength and abilities, his own self-confidence and his own understanding, he will be unable to surrender unto the lotus feet of Śrī Bhagavān. And he will have great regard for the notion of argument and reasoning (ārohavāda) as long as the notion of surrender has not manifested in his heart.

Only when someone realizes the insignificance of his own ability to support himself, the worthlessness of his proud self-conception and the ineffectiveness of his own endeavours, can he surrender himself and accept the path of receiving help from above (avarohavāda).

Śrīmad-Bhāgavatam recounts the history of Gajendra, the king of the elephants. Once, Gajendra was passionately engaging in water sports within a lake, along with all his wives. Due to his wild stamping, he was a threat to all the other living beings in the lake who lived in constant fear of being trampled to death by him.

But then, a very powerful crocodile suddenly appeared from within the lake and caught hold of the leg of the intoxicated Gajendra. A fierce fight ensued between the elephant and the crocodile. It was so severe that it continued to rage even after a thousand years had passed, since they were both trying to display their might by overpowering the other. Gradually, however, Gajendra’s strength began to diminish. As he lost his power his madness, bravado and self pride also began to wane. When Gajendra, who was hopelessly trapped by the crocodile, saw that there was no way for him to escape, he realized that the most beneficial course of action for him was to accept the shelter of the lotus feet of the Lord.

Like the proud elephant, as long as the jīva considers his insignificant existence to be important, he follows the path of ārohavāda, but when the glories of surrendering unto the lotus feet of Śrī Bhagavān manifest within his heart, he accepts the path of surrender, or avarohavāda. All the sādhus preach only the path of surrender. They never instruct us to adopt ārohavāda (the ascending process). However great a person may be, if he follows the path of ārohavāda, considering it to be auspicious, he is bound to fall down. Kṛṣṇa is the sole shelter of all. The belief that anyone else can provide us shelter can never protect us.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

Bhagavad-gītā (3.27)

All aspects of material activity are performed by the modes of material nature, yet he whose intelligence has become bewildered by false ego considers himself to be the doer.

Due solely to their false ego, the intelligence of dull-minded people is inclined towards mundane goal-oriented activities. These elevationists are of course followers of ārohavāda.

Likewise, the jñānīs, who seek emancipation, want to attain greatness solely by their own endeavours: “jñānī jīvan-mukta-daśā pāinu kari’ mane – the jñānīs falsely consider that they have attained the stage of liberation” (Caitanya-caritāmṛta, Madhya-līlā, 22.29). The jñānīs wish to become brahma (the Supreme Absolute). This longing of one who is utterly insignificant to become the most prominent of all is called ārohavāda. The yogīs wish to become only a litte greater than they already are by acquiring some supernatural power and opulence, or else they desire liberation by merging with the existence of brahma. All these endeavours are nothing but ārohavāda.

We should simply remain in our own station, whatever it may be. We should never become a jñānī and follow the path of ārohavāda, nor should we engage in the ill-minded endeavours of a karmī or yogī on the path of ārohavāda. We should not be influenced by the desire for the attainment of monistic emancipation (mokṣa) or enjoyment (bhoga). Rather, surrendering our body, mind and words , we should hear hari-kathā from the mouths of sādhus. Then, only, shall the unconquerable and unattainable Śrī Bhagavān be conquered by us.

* * *

It does not matter whether one is a scholar or a fool. Whatever and wherever someone is, from his own position, it is essential that he simply engage in hearing transcendental hari-kathā from the lips of the sādhus. That hari-kathā has descended from Vaikuṇṭha. At present we remain in a veiled condition within this realm of kuṇṭha, or anxiety. Therefore, if we start analyzing the scriptures through mental speculation, we will be deprived. When our deliberation on the scriptures is motivated by the desire to enjoy or the desire to attain liberation, it is tantamount to attempting to make the scriptures subordinate to ourselves, but the scriptures are the direct, non-different manifestation of Śrī Kṛṣṇa. Śrī Kṛṣṇa has said:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñānīnas tattva-darśinaḥ

Bhagavad-gītā (4.34)

Acquire this knowledge by offering prostrated obeisances to a guru who imparts transcendental knowledge, by asking relevant questions from him and by rendering service to him. Those who have seen the truth, the tattva darśīs, who are expert in the imports of śāstra, and the jñānīs, who have realized Absolute Reality, will enlighten you with that knowledge.

Endeavours to become the Lord are actually just karma-khaṇḍa. When someone is overpowered with the intoxicating desire to become the Lord, his pretentious display of accepting the instructions of the scriptures leaves him deprived of their actual import, which never manifest for him. The real meaning of the scriptures only manifests for surrendered souls. It is written in the Vedic literature:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

Śvetāśvatara Upaniṣad (6.23)

The meaning of this verse is that all the deepest meanings of the scriptures become manifest for those who have, equally, the same implicit faith in and devotion for the spiritual master as they do for the Lord.

Śrīman Mahaprabhu has given the instruction, tṛṇādapi sunīcena taror api sahiṣṇunā amāninā mānadena kīrtanīyaḥ sadā hariḥ. In other words, hari-kīrtana is only possible when one considers oneself to be lower than a blade of grass. If one harbours the desire to become even slightly distinguished, his desire will compel him to bid his performance of kīrtana farewell.

Translated from Śrīla Prabhupadera Upadeśāmṛta
Questions re-numbered for this on-line presentation

Posted by the Rays of The Harmonist team

_____________________
Śrīla Prabhupadera Upadeśāmṛta is a compilation of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda’s instructions in question-and-answer form.

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

Special On-line Edition: On the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, 5 December 2009
Next Issue - Year 2, Issue 11: “The One Absolute – Part II”, 6 December 2009
Visit Rays of The Harmonist Monthly On-Line Edition at purebhakti.com for a complete list of articles.
Or click here to download PDFs of the Rays of The Harmonist yearly magazine.

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Rays of The Harmonist On-line; Year 2, Issue 10, "Ārohavāda – The Ascending Process", by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda is licensed under a Creative Commons Attribution-Share Alike 3.0 Unported License to ensure that it is always freely available.

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Monthly On-line Edition – Year 2

By the causeless mercy of Śrī Śrī Guru Gaurāṅga, the Rays of The Harmonist team would like to welcome you to this monthly on-line edition, which features some of Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Ṭhākura’s discourses.

The domain name of this email address, sarasvatī-vinoda, has a special meaning. Sarasvatī is the name of transcendental knowledge herself and also the embodiment of transcendental knowledge Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, and vinoda means “spiritual bliss” or more particularly “one who increases Śrīla Sarasvatī Ṭhākura’s transcendental bliss”. In other words, vinoda refers to Śrīla Sarasvatī Ṭhākura’s illustrious disciple Śrī Vinoda-bihārī Brahmacārī, later known as Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja. Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja is the sannyāsa guru of Śrīla A. C. Bhaktivedānta Svāmī Mahārāja and the spiritual master of Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja.

If the souls suffering in this world receive this transcendental knowledge with faith, they will experience spiritual bliss. At the same time, the aim of distributing this transcendental knowledge is to enhance the vinoda of Sarasvatī Prabhupāda.

We hope these articles nourish you. In this way we may all increase the bliss of Śrīla Sarasvatī Ṭhākura Prabhupāda.

Aspiring for the service of Śrī Śrī Guru Gaurāṅga,
The Rays of The Harmonist team
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda (right) and Śrī Vinoda-bihārī Brahmacārī (second from left).

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

śrī śrī guru gaurāṅga jayataḥ!

Year-2, Issue 10
Posted: 7 November 2009

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

Dedicated to
nitya-līlā praviṣṭa oṁ viṣṇupāda

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

Inspired by and under the guidance of

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

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

Ārohavāda – The Ascending Process

by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda

Editor’s note: The words ārohavāda and avarohavāda literally mean the ascending (āroha) path and the descending (avaroha) path. The former refers to depending on one’s own abilities to elevate oneself to a higher stage of existence, while the latter refers to depending on help from above to become elevated.

Question 1: What is ārohavāda, or the ascending process?

Answer: The policy of ārohavāda is, like Rāvana, to attempt to construct a stairway to reach Heaven. That kind of uphill work is most puzzling.* In Śrīmad-Bhāgavatam, it has been prescribed that this ‘uphill work’ – namely trying to construct a stairway to heaven – be abandoned.

_____________________
* The underlined phrase appeared in English in the original article.

On one end of the spectrum is attempting to force the sun to become visible at night by using lanterns, and on the other end is prayerfully waiting for sunrise and then viewing the sun by way of its own rays of light. If we hanker for temporary objects of enjoyment we are bound to become followers of the path of ārohavāda, compelled to endeavour to acquire jñāna, or perform karma or yoga.

But endeavours on the path of ārohavāda will always remain incomplete. A twenty year-old civilization shall surely prove to be deficient and fault-ridden in comparison to a one hundred year-old civilization, and the knowledge and culture of a two-hundred year old civilization shall at once be rejected in favour of the knowledge and culture of a one-thousand year old civilization. In fact intelligent men do not pursue the ascending path (ārohavāda) in any of their activities; rather they are avaroha-panthi, followers of the descending process.

Question 2: Can the mentality of inductive reasoning (ārohavāda) be permanently relinquished?

Answer: As long as someone maintains the mentality that he can fully depend on his own strength and abilities, his own self-confidence and his own understanding, he will be unable to surrender unto the lotus feet of Śrī Bhagavān. And he will have great regard for the notion of argument and reasoning (ārohavāda) as long as the notion of surrender has not manifested in his heart.

Only when someone realizes the insignificance of his own ability to support himself, the worthlessness of his proud self-conception and the ineffectiveness of his own endeavours, can he surrender himself and accept the path of receiving help from above (avarohavāda).

Śrīmad-Bhāgavatam recounts the history of Gajendra, the king of the elephants. Once, Gajendra was passionately engaging in water sports within a lake, along with all his wives. Due to his wild stamping, he was a threat to all the other living beings in the lake who lived in constant fear of being trampled to death by him.

But then, a very powerful crocodile suddenly appeared from within the lake and caught hold of the leg of the intoxicated Gajendra. A fierce fight ensued between the elephant and the crocodile. It was so severe that it continued to rage even after a thousand years had passed, since they were both trying to display their might by overpowering the other. Gradually, however, Gajendra’s strength began to diminish. As he lost his power his madness, bravado and self pride also began to wane. When Gajendra, who was hopelessly trapped by the crocodile, saw that there was no way for him to escape, he realized that the most beneficial course of action for him was to accept the shelter of the lotus feet of the Lord.

Like the proud elephant, as long as the jīva considers his insignificant existence to be important, he follows the path of ārohavāda, but when the glories of surrendering unto the lotus feet of Śrī Bhagavān manifest within his heart, he accepts the path of surrender, or avarohavāda. All the sādhus preach only the path of surrender. They never instruct us to adopt ārohavāda (the ascending process). However great a person may be, if he follows the path of ārohavāda, considering it to be auspicious, he is bound to fall down. Kṛṣṇa is the sole shelter of all. The belief that anyone else can provide us shelter can never protect us.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

Bhagavad-gītā (3.27)

All aspects of material activity are performed by the modes of material nature, yet he whose intelligence has become bewildered by false ego considers himself to be the doer.

Due solely to their false ego, the intelligence of dull-minded people is inclined towards mundane goal-oriented activities. These elevationists are of course followers of ārohavāda.

Likewise, the jñānīs, who seek emancipation, want to attain greatness solely by their own endeavours: “jñānī jīvan-mukta-daśā pāinu kari’ mane – the jñānīs falsely consider that they have attained the stage of liberation” (Caitanya-caritāmṛta, Madhya-līlā, 22.29). The jñānīs wish to become brahma (the Supreme Absolute). This longing of one who is utterly insignificant to become the most prominent of all is called ārohavāda. The yogīs wish to become only a litte greater than they already are by acquiring some supernatural power and opulence, or else they desire liberation by merging with the existence of brahma. All these endeavours are nothing but ārohavāda.

We should simply remain in our own station, whatever it may be. We should never become a jñānī and follow the path of ārohavāda, nor should we engage in the ill-minded endeavours of a karmī or yogī on the path of ārohavāda. We should not be influenced by the desire for the attainment of monistic emancipation (mokṣa) or enjoyment (bhoga). Rather, surrendering our body, mind and words , we should hear hari-kathā from the mouths of sādhus. Then, only, shall the unconquerable and unattainable Śrī Bhagavān be conquered by us.

* * *

It does not matter whether one is a scholar or a fool. Whatever and wherever someone is, from his own position, it is essential that he simply engage in hearing transcendental hari-kathā from the lips of the sādhus. That hari-kathā has descended from Vaikuṇṭha. At present we remain in a veiled condition within this realm of kuṇṭha, or anxiety. Therefore, if we start analyzing the scriptures through mental speculation, we will be deprived. When our deliberation on the scriptures is motivated by the desire to enjoy or the desire to attain liberation, it is tantamount to attempting to make the scriptures subordinate to ourselves, but the scriptures are the direct, non-different manifestation of Śrī Kṛṣṇa. Śrī Kṛṣṇa has said:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñānīnas tattva-darśinaḥ

Bhagavad-gītā (4.34)

Acquire this knowledge by offering prostrated obeisances to a guru who imparts transcendental knowledge, by asking relevant questions from him and by rendering service to him. Those who have seen the truth, the tattva darśīs, who are expert in the imports of śāstra, and the jñānīs, who have realized Absolute Reality, will enlighten you with that knowledge.

Endeavours to become the Lord are actually just karma-khaṇḍa. When someone is overpowered with the intoxicating desire to become the Lord, his pretentious display of accepting the instructions of the scriptures leaves him deprived of their actual import, which never manifest for him. The real meaning of the scriptures only manifests for surrendered souls. It is written in the Vedic literature:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

Śvetāśvatara Upaniṣad (6.23)

The meaning of this verse is that all the deepest meanings of the scriptures become manifest for those who have, equally, the same implicit faith in and devotion for the spiritual master as they do for the Lord.

Śrīman Mahaprabhu has given the instruction, tṛṇādapi sunīcena taror api sahiṣṇunā amāninā mānadena kīrtanīyaḥ sadā hariḥ. In other words, hari-kīrtana is only possible when one considers oneself to be lower than a blade of grass. If one harbours the desire to become even slightly distinguished, his desire will compel him to bid his performance of kīrtana farewell.

Translated from Śrīla Prabhupadera Upadeśāmṛta
Questions re-numbered for this on-line presentation

Posted by the Rays of The Harmonist team

_____________________
Śrīla Prabhupadera Upadeśāmṛta is a compilation of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda’s instructions in question-and-answer form.

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Special On-line Edition: On the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, 5 December 2009
Next Issue - Year 2, Issue 11: “The One Absolute – Part II”, 6 December 2009
Visit Rays of The Harmonist Monthly On-Line Edition at purebhakti.com for a complete list of articles.
Or click here to download PDFs of the Rays of The Harmonist yearly magazine.

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Rays of The Harmonist On-line; Year 2, Issue 10, "Ārohavāda – The Ascending Process", by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda is licensed under a Creative Commons Attribution-Share Alike 3.0 Unported License to ensure that it is always freely available.

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Srila Prabhupada's Last Conversation

2009-11-06T23:17:00.000-08:00

Srila Prabhupada's Last Conversation

"The cassette was kindly provided by the BBT Archives.
This recording was in Bengali, and that's
why it wasn't distributed, here is the transcription"

Srila Prabhupada: Narayana Maharaja. He will come tomorrow?

Tamal Krsna Gosvami: He will come when we (discussing with others). If we pick him up he might come tonight.

Srila Prabhupada: Hmm.

Tamal Krsna Gosvami: If we go just now with the car. Bhakticaru is going just now with the car. Maharaja may come tonight.

(Someone begins to sing govindam adi purusam...)

Tamal Krsna Gosvami: Yeah, Srila Prabhpada. Should we put a little fan on? A little bit.

(The conversation with Srila Narayana Maharaja begins:)

Srila Prabhupada: Prabhupada (Srila Bhaktisiddhanta Sarasvati Thakura) had a desire to preach all over the world - in Europe, America...I tried my best to fulfill his desire. Now we should preach together.

Srila Narayana Maharaja: Yes.

Srila Prabhupada: We have got experience that if we endeavor collectively, there is great possibility to spread the message of akara matha: the mission of Mahaprabhu, 'prithvi te ache, everywhere in the world. I have contributed to this end to the best of my ability.

Srila Narayana Maharaja: Hmm.

Srila Prabhupada: I wish that my god-brothers forgive my offenses...While preaching, many times we do say things contrary to each other, or we cut each other's philosophical arguments. That happens. Please ask my god-brothers to forgive my offences...(inaudible)

Srila Narayana Maharaja: All right.

Srila Prabhupada: (inaudible)?

Srila Narayana Maharaja: Whatever you will order I will accept completely. I consider you as my Guru.

Nov 6, 1977 Srila Prabhupada's instructions for cooperating with His God brothers
Prabhupada: At least one year. I want to develop Gauda-mandala. So in yoga-pitha they could not build even a darsana-mandapa in fifty, sixty years. So we can construct a, what is called, hall.
Jayapataka: Without mandira.
Prabhupada: Hm. Yes.
Jayapataka: Kirtana hall.
Bhavananda: No. Bhaktivedanta... Yoga Pitha Bhaktivedanta Hall. Bhaktivedanta Swami Hall.
Prabhupada: What do you think?
Bhavananda: With bookstand. Prabhupada has formed a trust, the Bhaktivedanta Swami Charity Trust, and its purpose is to develop Gauda-mandala-bhumi. Prabhupada's one idea is to build this darsana-mandapa at the yoga-pitha. And another is to finish Sridhara Maharaja's darsana-mandapa at his..., like that, to develop the different..., to encourage cooperation between the different Godbrothers in the temples. The members of the trust are myself and Tamala Krsna Maharaja and Giriraja, Svarupa Damodara, myself, Madhava Maharaja and Madhusudana Maharaja. Prabhupada named those members.
Prabhupada: How do you think the idea?
Jayapataka: All of your ideas, Srila Prabhupada, are perfect. I am not someone to offer opinion. But if you ask, I think that actually, especially the yoga-pitha, natha-mandira, that's a very dynamic idea, and in general it must do good.
Prabhupada: We want cooperation.
Tamala Krsna: No more noncooperation.
Jayapataka: Generally the... Even Devananda Gaudiya Matha, they had invited us for the disappearance day of Kesava Maharaja, but I wasn't present at the time. So generally now they're inviting us, and everyone seems to have the desire for more and more cooperation.
Those, whose judgment is made of mundane stuff, being unable to enter into the spirit of the all-loving controversies among pure devotees
“Those, whose judgment is made of mundane stuff, being unable to enter into the spirit of the all-loving controversies among pure devotees, due to their own want of unalloyed devotion, are apt to impute to the devotees their own defects of partisanship and opposing views.” Sri Brahma Samhita 5.37 purport (p.72 in BBT edition)

“So far as your question about controversy amongst the disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Sarasvati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. If the central point is fixed up then there is no harm in such controversy.
Letter to: Mandali Bhadra : 69-07-28 Los Angeles

“Among Vaishnava’s there may be some difference of opinion due to everyone’s personal identity, but despite all personal differences, the cult of Krsna consciousness must go on. We can see that under the instructions of Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Goswami Maharaja began preaching the Krsna consciousness movement in an organized way within the past hundred years. The disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja are all Godbrothers, and although there are some differences of opinion, and although we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his own capacity and producing many disciples to spread it all over the world.”
SB 4.28.31

“Practically there is no difference of opinion in our missionary activities, especially because we all are deriving inspiration from His Divine Grace Prabhupada Srila Bhaktisiddhanta Sarasvati Goswami Maharaja. I think all of our Godbrothers are doing the same missionary activities without a doubt, but still the regrettable fact is we are doing all separately, not in conjunction.”
(Letter to Bhagavata Maharaja, August 21, 1969)

“Disunity between individual souls is so strong within this material world that even in a society of Krsna consciousness; members sometimes appear disunited due to their having different opinions and leaning toward material things. Actually, in Krsna consciousness there cannot be two opinions. There is only one goal: to serve Krsna to one’s best ability. If there is some disagreement over service, such disagreement is to be taken as spiritual. Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance.” SB 4.30.8

A Joint Statement of: The BHAKTI Trust Public Affairs Office and the ISKCON Communications Ministry

2009-11-04T22:31:00.000-08:00

by ISKCON News Service on 25 Oct 2009

Posted November 1, 2009

A Joint Statement of: The BHAKTI Trust Public Affairs Office and the ISKCON Communications Ministry

October 24, 2009,

Vrindavana, India - On October 17, five representatives of Governing Body Commission of the International Society for Krishna Consciousness (ISKCON), founder-acarya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, forming an official delegation, met with Srila B.V. Narayana Maharaja, founder-acarya of the BHAKTI Trust Mission, near the pilgrimage site of Govardhana Hill, just a few miles from Vrindavana, India. The meeting, which had been planned for several months, was held at Narayana Maharaja's Sri Sri Gauranga Radha Giridhari temple at Giridhari Gaudiya Math.

The ISKCON leaders in attendance were His Holiness Gopal Krishna Maharaja, His Holiness Lokanath Maharaja, Ravindra Svarupa dasa, Badrinarayan dasa, and Anuttama dasa. Besides Narayana Maharaja himself, BHAKTI Trust leaders present were Sripad B.V. Madhava Maharaja, Brajanath dasa and Jalakara dasa. The meeting lasted for more than thirty minutes. It was described by both sides as "respectful and cordial."

Upon arrival at the temple, the ISKCON leaders had a brief darshan of the temple Deities. Afterward, they were escorted to Narayana Maharaja's quarters. There, the participants were introduced to each other and there was an exchange of gifts and garlands.

Narayana Maharaja opened the meeting by expressing his appreciation for Srila Prabhupada, ISKCON's founder-acarya, and for Prabhupada's achievements in promoting Sri Caitanya Mahaprabhu's mission around the world. Narayana Maharaja reminded those present of the assistance he had offered to Srila Prabhupada and ISKCON in the early days of Prabhupada's mission, and after Prabhupada's passing in 1977.

Anuttama dasa, ISKCON's Communications Minister, speaking on behalf of the GBC, offered a formal apology to Narayana Maharaja for "the GBC's failure to communicate properly and in a timely personal manner," to Narayana Maharaja regarding ISKCON policies that were established in 1995. Although the GBC decided at that time the policies were necessary, Anuttama dasa regretted that they had not communicated them properly and the lapse had contributed to further misunderstandings. Anuttama dasa also shared the GBC's mandate from Srila Prabhupada that the GBC guide and manage his ISKCON institution.

Narayana Maharaja made several proposals how to improve the relationship between ISKCON and himself and his followers. The ISKCON delegation said it would convey those suggestions to the full GBC Body. Narayana Maharaja and the ISKCON leaders expressed their shared desire that the two Vaishnava organizations would like to see cordial relations between them based on mutual respect and understanding.

As the session drew to a close, both sides expressed gratitude to each other for the meeting and its pleasant tone. As the ISKCON emissaries prepared to leave, a delegation of senior devotees serving in the BHAKTI Trust (Jalakara dasa, B.V. Sajjan Maharaja and Jadurani (Syamarani) dasi) formally asked the GBC representatives to accept their apologies for all mistakes and offenses they had committed in their past relations with ISKCON. Obeisances were then exchanged all around.

Anuttama dasa, ISKCON Minister of Communications
Jalakara dasa, BHAKTI Trust Public Affairs Director

news.iskcon.com/node/2354

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New preaching centre established for Bhaktivedanta International

2009-10-23T00:58:00.000-07:00

By the Mercy of our beloved Srila Gurudeva
we managed to finalise the first preaching
centre/Temple in Pietermaritzburg,this will
be the second Gaudiya Matha Temple in Pietermaritzburg
the first being the Sarasvati Math.

We are planning to open the Temple in November
this will coincide with our Beloved Srila Gurudeva`s
historic visit to South Africa and also our tent
programmes the Festival of Devotion which will
start on the 26th to 28th November 2009.
This preaching centre/Temple is a great
oppurtunity to increase the preaching
under of most merciful Gurudeva Srila
Bhaktivedanta Narayana Gosvami a pure
devotee of Sri Sri Radha and Krsna,and
who is representing our Gaudiya Vaishnava
Sampradaya in its true and purest form.

Yesterday we observed Srila Bhaktivedanta
Swami Maharaj`s and Srila Bhaktivedanta
Vaman and Trivikrama Maharaj`s dissapeareance
day which fell on Wednesday 21st November 2009.
Many devotees attended to honour these great
Vaishnva`s who contributed so much to our
Vaishnava Sampradaya and we now are reading and
learning so much from these Great Vaishnava
saints.

I`ll keep you all informed as to when
our official opening of our Temple/
preaching centre.Jai Srila Gurudeva.

Srila Gurudeva receives Srimati Radharani`s direct Mercy

2009-10-17T00:26:00.000-07:00

KARTIKA NECTAR UPDATE!! This Morning the pujari from Seva Kunj came to Srila Narayana Maharajas Temple with a plate of Maha Prasad. He told Srila Gurudeva that every night they leave a plate of prasad out for Radha Krsna and the sakhis when they get Hungry from dancing and love sports in Seva Kunja. Last night Srimati Radharani came to the head pujari in a dream and said please take the remnants of the Maha Prasad and Garland to my sakhi who is known as Narayana Maharaja. So the pujari did as ordered. Srila Gurudeva took a bite and then the sannyasis distributed the mercy to one and all. This was too much nectar for me, my heart has been pounding all morning.

Diwali celebrations

2009-10-05T23:01:00.000-07:00

Hare Krsna to all
All Glories to our most
merciful beloved Srila Gurudeva
Sri Srimad Paramhamsa Bhaktivedanta
Narayana Gosvami Maharaja.

Last weekend the midlands Hindu
society held a pre Diwali celebration
at a local sports ground.In the morning
we participated in a float procession that
they had arranged from the city hall to
the festival site.Our youth group led
Harinam kirtan throughout the procession.
Many onlookers also started participating
in the Harinam and started dancing.
We had a book and food stall at the festival
and distributed prasadam(sanctified food offered
to Lord Sri Krsna)and also many of Srila Gurudeva`s
books.Many people asked many questions about
Krsna Consciousness and many want to attend our Nama
Hatta programmes.Of interest was the Siva Tattva
book written by Srila Gurudeva.

Around 10 000 people attended,we also took this
oppurtunity to advertise Srila Gurudeva`s visit
to South Africa in January 2010 and also our tent
festivals in November with Sripad Ashram and Damodar
Maharaja.All the devotees were actively engaged in
preaching and thus created such a transcendental
atmosphere.

This weekend we have a book stall at the Durban
Diwali festival and we hope to distribute many
more of Srila Gurudeva`s books and invite them
to attend Srila Gurudeva`s programmes in January 2010.

I`ll keep you all informed what happens next.

For the Disappearance Day of Srila Bhakti Prajnana Kesava Gosvami Maharaja

2009-10-04T09:33:00.000-07:00

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
For The Disappearance Day Of
Srila Bhakti Prajnana Kesava Gosvami Maharaja
Miami, Florida: May 28, 2008

[Respected Harikatha Readers,
Please accept our humble obeisances. All glories to Sri Sri Guru and Gauranga.
October 4, 2009 is the first day of Kartika. It is also the disappearance day of Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, who is the diksa-guru of Srila Bhaktivedanta Narayana Gosvami Maharaja and sannyasa guru of Srila Bhaktivedanta Svami Maharaja Prabhupada. The following is a newly transcribed morning walk in Miami, wherein Srila Narayana Gosvami Maharaja affectionately speaks about his Guru Maharaja on the request of a disciple.

On the order of Srila Narayana Gosvami Maharaja, we are currently working on a book of all his morning walks and darsans. If you have any audio or movie files of his walks and darsans from 1996-2007, please contact Isa dasa at williamglick@gmail.com. If you would like to help transcribe these nectar walks, or edit or proofread them, or help in any other way, please contact Vasanti dasi at vasantidasi@gmail.com. Thank you.

Sincerely, the Harikatha team]

[Devotee:] Is it possible for you to speak something about your spiritual master, Srila Bhakti Prajnana Kesava Gosvami Maharaja?

[Srila Narayana Gosvami Maharaja:] Once, after taking the permission of his Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura, my Gurudeva went to visit Srila Gaura Kisora dasa Babaji Maharaja. At that time, Babaji Maharaja had closed the door of his bhajana kutir, which was a municipal outhouse. He had locked himself inside and refused to meet anyone.

The police superintendent and district magistrate had previously come there and told him, “Babaji Maharaja, why are you sitting in this impure place? We will make you a very beautiful place where you can do bhajana.”

Babaji Maharaja had replied, “I am very weak and cannot open the door.” Why did he say this? He used to tell his own devotees, “The smell of this outhouse is nothing in comparison to the stench of sense enjoyers who come and disturb me, saying, ‘Babaji Maharaja, give me a son, a very qualified wife, and much wealth.’ They used to harass me in this way. Staying in an outhouse is better than having to deal with those people. No one will disturb me while I am here.”

So Gurudeva, along with his paternal aunt, Srimati Saroj Basini, and a brahmacari who later became a very good speaker by the name of Sripad Nemi Maharaja, all went to see Babaji Maharaja. They saw that the door was closed and they called to him, “Babaji Maharaja, please be merciful and open your door. We want to take your darsana.” (meaning, “We beg you to give us your audience.”)

At first, Babaji Maharja gave the same answer he had given the superintendent: “I am very weak, so I cannot open the door.”

My Gurudeva, who was at that time eighteen years old Vinoda-bihari brahmacari, replied, “Babaji Maharaja, we are disciples of Srila Sarasvati Thakura. He has sent us to see you.”

Babaji Maharaja then said, “Oh, you are disciples of Srila Sarasvati Thakura? All right, I will open the door.” He thus allowed the three devotees to enter. They went into the municipal latrine and offered their obeisances.

Babaji Maharaja told my Gurudeva, “You should boldly preach the mission and instructions of Sri Caitanya Mahaprabhu. Do not fear; I will save you from all problems and dangers.”

Guru Maharaja used to tell us this story with tears in his eyes, saying, “This is how I am now able to boldly preach in Bengal and Assam and so many other places.” He told us that this actually took place – Gaura Kisora dasa Babaji Maharaja protected him whenever obstacles came.

For example, Srila Guru Maharaja was once preaching boldly in Assam, and his audience consisted of many persons opposed to Gaudiya Vaisnavism. This group did not accept the worship of Srimati Radhika with Sri Krsna; they worshiped Sri Krsna alone. Guru Maharaja told them, “Krsna-bhakti alone is not perfect. It is like an offense. Also, those who do bhajana but at the same time eat meat, eggs, and fish, and also drink alcohol, are not pure bhaktas. In fact, their mouths are like drains because their mouths are the containers of all kinds of stool, urine, and other wastes.” Hearing this, some of the members of the very large opposition crowd became enraged and shouted, “Caitanya Mahaprabhu is not the Supreme Lord. Do you have any proof that He is?”

In response, our Guru Maharaja requested Srila Vamana Maharaja to stand up and provide sastric evidence that Mahaprabhu is the Supreme Lord, and Srila Vamana Maharaja quoted either 101 or 108 Sanskrit verses. The crowd then began to throw stones and many other things, trying to kill both Guru Maharaja and Srila Vamana Maharaja. However, there were also some devotees present in the audience who began to throw stones back at the attackers, and somehow the conflict subsided.

In this way, he used to preach boldly. If anyone said anything against Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura or our sampradaya, he would become furious. He would at once attack them, like a lion, with so many sastric arguments that no one could defeat him.

Some time in 1956, Srila Gurudeva came to Mathura to visit Sri Kesavaji Gaudiya Matha. At that time followers of the Nimbarka sampradaya in Vrndavana used to publish a spiritual journal called Sri Sudarsana. In one issue they cast aspersions on Sri Caitanya Mahaprabhu, saying that He was a disciple of Kesava Kasmiri. They said that Kesava Kasmiri was not actually defeated by Sri Caitanya Maharprabhu. Rather, he defeated Mahaprabhu and initiated Him into the Gopal Mantra. *[See endnote 1] In other editions they insolently dared to claim that Gaudiya Vaisnava acaryas such as Srila Visvanatha Cakravarti Thakura were in the Nimbarka sampradaya.

When I showed these editions to Srila Gurudeva, he became extremely angry. He told me, “Bring a paper and pen,” and began to dictate. He then immediately published this dictation as a short essay in our Sri Bhagavata Patrika. The headline was ‘Sri Nimbaditya and Nimbarka are not the same person.’ In the essay he said that nowhere in the scriptures is there any mention of a Nimbarka sampradaya. The Puranas mention a Vaisnava acarya named Sri Nimbaditya, and the Four Kumaras have accepted Nimbaditya Acarya as their sampradaya-acarya.

Nimbarka Svami is a completely different person. Nimbaditya was a disciple of Naradaji at the end of Dvapara-yuga, but Nimbarka Acarya appeared much more recently. Great and eminent authors of scripture such as Srila Jiva Gosvami have mentioned the names of the prominent acaryas of all the other sampradayas, but they have not mentioned the name of Nimbarka Acarya anywhere.

The scriptures of the Six Gosvamis mention the names of acaryas such as Sri Ramanuja, Sri Madhva, Sri Visnu Svami, Sri Nimbaditya and Sri Vallabha Acarya. If the Nimbarka sampradaya had existed even to a slight extent at that time, then they would most certainly have mentioned the name of Nimbarka Acarya as well. None of the other sampradaya acaryas, such as Sri Ramanuja, Sri Madhva, Sri Visnu Svami and so on have mentioned Nimbarka Acarya’s name in any of the scriptures that they have written.”

The Nimbarka sampradaya currently uses the Parijata-bhasya which was written, not by Nimbaditya Acarya, but rather by Srinivasa Acarya and Kesava Kasmiri. These two wrote this scripture and then preached that it had been written by their guru.

When this essay was published in Sri Bhagavata Patrika, the office directors of the Sudarsana journal announced that they were making arrangements to prosecute for slander. Srila Gurudeva replied firmly, “We will prove each and every word that we have written on the basis of evidence supported by sastra.” The scholars filed a court case demanding one hundred thousand rupees for defamation. They went to an advocate (lawyer) who told them, “You do not know Sripad Kesava Maharaja. He is a very dangerous person. He knows the law better than we advocates do. Do not put your hands in a snake’s hole, otherwise that snake will come and bite you. Better to leave this alone; better to be silent.”

When the prosecution party heard about Srila Gurudeva’s immense scriptural knowledge and his profound personality, they became absolutely silent, and from that day onwards they did not dare to write any more nonsense. *[see endnote 2]

[Devotee:] You have also described how affectionate your Guru Maharaja was. Can you speak something in this regard?

[Srila Narayana Gosvami Maharaja:] Once, while Pujyapada Vamana Maharaja was doing service at a printing press in Cincurah, his fingers were severely injured. Our Guru Maharaja began to weep and at once took him to a medical hospital in Kolkata, where he arranged treatment for him. Although Srila Vamana Maharaja’s fingers had been crushed under the printing press, after some time they were completely healed with only a scar remaining.

There was a disciple of our Guru Maharaja who joined before me, whose name was Ananga Mohan. He used to play very sweetly on mrdanga and engage in many personal services for our Guru Maharaja, such as cooking, washing clothes, and so on.

He contracted tuberculosis, at which time he was vomiting blood, even on the body of our Guru Maharaja. Guru Maharaja served him with his own hand, cleaning away his stool, feeding him, and nourishing him in every way.

I told Guru Maharaja, “Please feel free to go and preach. I will look after him. Do not worry.” Kindly giving me this ‘love burden’ of caring for Ananga Mohan, he went to preach. I would then clean Ananga Mohan’s vomit and stool, burying it in the earth. Guru Maharaja also sent me with him and Trigunatita brahmacari to Tambaram Hospital in Madras, which was a hospital for tuberculosis patients, and he was there for about three or four months.

Because this hospital was quite expensive, and Guru Maharaja’s god-brothers became upset and told him, “We cannot give you any of the money we have collected. Why are you doing all of this for your disciple?!” In this regard he did not care for the opinion of his opposing god-brothers, and finally they gave up his association. How loving he was.

Although Guru Maharaja spent a great deal of money to save Ananga Mohan, he left his body in Tabaram Hospital. At the time of his departure Guru Maharaja was performing parikrama in Navadvipa with thousands of pilgrims. I wrote him a letter saying, “I could not save Ananga Mohan, so Trigunatita prabhu and I are returning to Siddhabari. Please excuse me.” He read my letter and began to weep loudly.

He loved me so much for this. I had also developed slight symptoms of tuberculosis, and Guru Maharaja took me to a hospital in Calcutta, where I was treated and recovered.

Guru Maharaja gave sannyasa first to Srila Vamana Maharaja, Srila Trivikrama Maharaja and me. We three then began to increase our preaching fields and we performed many other services. Previously, Guru Maharaja’s respectful relationships with the god-brothers obliged him to give scope to their opinions and ideas, but now he was independent.

He would go to various places with thirty or forty brahmacaris and sannyasis and preach. Sometimes he had audiences of 15,000 people. At that time there were no microphones, so his audiences heard him by his loud speaking.

I used to personally go with him, and at those times I would cook for him, massage him, and wash his clothes. When he gave classes I would take notes. On his order I learned Bengali and read the Jaiva Dharma, and then I became a very good speaker. Also, at that time, I was known as the best singer in the Gaudiya Math.

Guru Maharaja also gave sannyasa to Pujyapada Srila Bhaktivedanta Svami Maharaja. The two were bosom friends.

[Mahabhuddi dasa:] How could our Srila Prabhupada have been one of the co-founders of the Gaudiya Vedanta Samiti if they were not friends? How would he have taken sannyasa from him if they were not friends?

[Srila Narayana Gosvami Maharaja:] In fact, Srila Bhaktivedanta Svami Maharaja wrote to me: “Our relationship is certainly based on spontaneous love. That is why there is no chance of us forgetting one another. By the mercy of Guru and Gauranga may everything be auspicious for you. This is my constant prayer. From the first time I saw you I have been your constant well-wisher. At his first sight of me Srila Prabhupada also saw me with such love. It was in my very first darsana of Srila Prabhupada that I learned how to love.”

[Brajanath dasa:] Remembering your Guru Maharaja, you spoke for such a long time.

[Srila Narayana Gosvami Maharaja:] I became unaware of the time.

[*Endnote 1:

“The next morning the poet came to Lord Caitanya and surrendered unto His lotus feet. The Lord bestowed His mercy upon him and cut off all his bondage to material attachment” (Caitanya-caritamrta, Adi-lila, 16.107).]

[*Endnote 2: On Srila Narayana Gosvami’s request, we have added some sentences from his Biography of his Guru Maharaja to his discussion of Nimbaditya Acarya.]

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A Trip to Nepal Sita Devi`s Birthplace

2009-09-29T22:10:00.001-07:00

A Trip to Nepal Sita Devi`s Birthplace

2009-09-29T22:10:00.000-07:00

Glorification of SRI SITA-RAMA

2009-09-29T22:05:00.000-07:00

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
GLORIFICATION OF SRI SITA-RAMA
Mathura, April 13, 2000

[This year, 2009, September 28th is Rama Vijayotsava. which is the day commemorating Lord Rama’s killing Ravana. In honor of this day, we are sending out Srila Narayana Gosvami Maharaja’s lecture in glorification of Sri Sri Sita-Rama:]

After Ravana was killed, Sita devi had to undergo the agni pariksa, fire test. Of course, Maya-Sita entered the fire, and the real Sita devi remained unharmed – proving that she was completely pure and chaste. Rama then gave the kingdom of Ravana to Vivisana, Ravana's brother, and after that he took Sita devi and all their associates to Ayodhya on a mystic airplane. There were millions and billions of associates, but this airplane was able to expand so that they could all fit on it.

On their journey, Rama pointed out to Sita all the places where they had enjoyed pastimes together, or where He and Laksmana had killed various demons. For example, Rama would say, "Oh look, here is where we built the bridge to Lanka. Do you remember?" When they reached Kishkinda, where all of Rama's monkey associates lived, they stopped. Sita devi then invited all the wives of the monkeys to come aboard the airplane, as they were also very interested to see Rama's coronation.

The party stayed one night and then went to Citrakut. Hanuman took the form of a brahmana and went to the place where Bharata was staying in Nandigram. Bharata was living the life of a renunciate, wearing simple cloth, with matted hair and living on fruits and roots; and all of his ministers lived in the same way. In the guise of a brahmana, Hanuman approached Bharata and said, "Oh Bharata Maharaja, Rama has come. Prepare to welcome him!" Upon hearing that his dear brother had finally returned, he was overjoyed and fainted. When he came to consciousness he said, "I want to give you many gifts. So please accept 18,000 cows, as many beautiful women as you desire, horses and other wealth. Still I cannot give you anything equal in value to the news you have given me." Hanuman then returned to his original form, and Bharata said, "Oh, you are Hanuman!"

After Rama’s abhiseka ceremony, he wanted to give many gifts to everyone. Sita devi thought of a very nice gift to give Hanuman, so she gave him her most beautiful pearl necklace. Hanuman took it, examined it and broke it, and the pearls scattered all over the floor. Sita devi was surprised and asked, "What are you doing?" Hanuman replied, "Oh, I was just seeing if 'Rama' is written anywhere here." "But don't you know Rama is in your heart?" she said. Then Hanuman tore open his chest. In this way, Rama’s associates teach us that whatever is given to others should be in connection with Krsna.

Lord Rama and Sita devi stayed together for many years, and everyone was very happy within their kingdom. Some people, however, criticized Rama for accepting Sita back after she had been in the palace of Ravana. According to Vedic principles, it is unacceptable to accept one's wife after her being away for one night – what to speak of one year. One evening, the wife of a washer-man came home late. Her husband immediately told her that she could not enter the house. He threw her out saying, "I am not like Rama, who accepted his wife back after she'd been with another man."

This news spread and the story got back to Rama. He was most disturbed, and realized that he had to do something. How could he rule a kingdom in which some of the people did not have faith in him? He called a meeting, asking all his brothers to come; but none of them could give him any advice. He himself then realized what to do. He remembered that Sita had desired to visit all the sages in the forest and shower them with gifts. He asked Laksmana to take her to the asrama of those sages, deliver his sorrowful message to her, and then leave her in the forest. Laksmana was devastated that he was called upon to do this, but he could not say anything, as he was Rama's younger brother. He therefore had to accept that responsibility.

Sumanta was Laksmana's chariot driver, and moreover a very great minister of Rama. Laksmana told everything about Rama's order to Sumanta and said, "My life is full of miseries. Now, today is the biggest misery of my life!" They passed Prayag and went across a river. "Valmiki's asrama is here," Laksmana told Sita. Then, with a heavy heart he told her, "Everyone is accusing Rama of accepting an unchaste wife. Many people don't have full faith in him now; so how is it possible for him to rule the kingdom and guide the citizens properly?"

When Sita devi heard this she fainted, and when she revived she said, "I don't want to create any difficulties for him. I do not want him to be disturbed by the public. Please pay my obeisances to all. Laksmana, I want to pray at your lotus feet, as I have offended you twice. The first night in Ayodhya, after our marriage ceremony, I stopped you from massaging Rama's lotus feet. Though this had been your cherished duty for many years, I took this away from you. When you asked Rama about this, he could not answer. Then we asked the great sage Vasistha and he said, 'The duties now have to be divided. So Laksmana, all the duties outside of the house should be taken by you. Sita devi should now perform all the duties inside of the house.' In this way it was decided.

"Secondly, I was once allured by a deer in the forest when we were in exile. I heard Marici call out, 'Alas, Laksmana!' Assuming it was Rama's voice, I told you to go immediately to help Him. You said, 'No Sita, it is an illusion created by a demon.' I insisted and told you, 'I know. You are a spy of Bharata, and you have lusty feelings for me. That is why you don't want to save your brother!' These words pierced your heart. You replied that you always saw me as your mother and had never even seen my face; you had only seen my feet. You could not bear these harsh words. Then, when you went to see Rama, he chastised you saying, 'Why did you take heed of the words of that woman?' Then Ravana came here and begged, 'biksana dehi' three times. When I did not want to come outside of your circle of protection he threatened me, 'I curse you that your husband will die if you do not give anything to me here!' So please forgive me for these offenses."

After leaving Sita devi in the forest Laksmana lamented, "Oh, alas! I will surely give up my life!" Sumanta tried to pacify him, and told him the truth of the matter. "Once I was with Dasaratha Maharaja, and at that time two sages, Vasistha Rsi and Durvasa Muni, came to visit him. Maharaja Dasaratha served them very nicely and then asked them to kindly tell him about the future of his four children. Vasistha Rsi remained silent and Durvasa Muni responded by saying, ‘Oh, you have four sons. Very good." Dasaratha Maharaja said, "Yes, first tell me about Rama's future." Durvasa said, "Rama's future will undoubtedly be full of miseries. He will have to leave Ayodhya, and everyone there will feel unbearable separation from Him. You will not be able to bear His absence, and you will die in separation. Rama will later have to be separated from his wife, and after suffering immensely they will become reunited. Then again they will have to be apart; and Rama will rule the kingdom alone without his wife. Do not tell this to anyone." Dasaratha Maharaja was in complete shock, but he promised that he would not speak what he had heard to anyone. He said, "From today, I am your disciple."

Having heard this from Sumanta, Laksmana realized that his brother Rama is in fact the Supreme Lord Visnu. Sumanta continued telling Laksmana the story that Durvasa Muni had told to Dasaratha Maharaja: "Once, a very big battle ensued between the demigods and the demons. The demons were defeated and went to the wife of Brghu Maharaja to take shelter; and, being very merciful, she gave them shelter. The demigods went to Lord Vamanadeva and told him the situation. He then took His cakra and beheaded Brghu Maharaja's wife. Brghu Maharaja was very upset and cursed Vamanadeva saying, "You are responsible for my wife's death. I loved her very much. Now I will have to suffer so much in separation from her. For this I curse you that you will have to suffer in the same way in the future. You will have a very beautiful wife who will serve you in every way. You will be fully satisfied and completely enamored with her feminine grace and charm, and her saintly qualities. You will then be separated from her, and you will always suffer immensely from that pain of separation." Hearing this, Vamanadeva happily accepted the curse. He knew that in the future the whole world would be benefited by this. Also, this was but a pretext, as separation naturally increases the happiness of meeting.

Sita devi was walking towards the asrama of Valmiki Rsi, when some of his brahmacaris spotted her. They informed Valmiki that a lady looking like a demigoddess was coming. Valmiki came out to greet her, and immediately recognized who she was. He said, "Oh, you are Sita devi, the wife of Lord Rama. I know this because I have written the Ramayana. Please come in." The ladies there were very pleased to see Sita devi and said, "Oh, please allow us to serve you." Valmiki instructed them how to serve her in every way.

When Rama sent Satrughna to Mathura, he happened to come near to Valmiki's asrama on the way. He paid obeisance to Sita devi and her sons, Luv and Kush, from a distance. Luv and Kush were very intelligent children. Valmiki was very expert in archery, singing and music, and he taught Luv and Kush these arts. They could thus sing in all ragas very sweetly. Valmiki also taught them the Ramayana.

No one in the entire kingdom was there to console Rama. However, the ladies were there to console Sita devi in the asrama of Valmiki. One day Rama turned to Vasistha Rsi and said, "Will you please perform a sacrifice?" Vasistha replied, "Then you must call your wife back." "Oh, I cannot do that." "Then you must remarry," he insisted. Rama said, "It is not possible." "Then you will have to make a golden deity of Sita devi." Vasistha then performed the sacrifice. In fact, every year he performed a very big sacrificial ceremony for Rama, near Naimisaranya on the bank of Gomati, with a new golden deity of Sita devi each year.

One year many kings and sages were called, and Valmiki came with Luv and Kush. The boys were extremely beautiful, with very broad chests and slender waists. During a rest period, Valmiki asked them to sing Ramayana. They had melodious voices, and they sang in such a heart-rendering way that they captured everyone's hearts. Rama was especially touched, and tears came to His eyes. Valmiki had previously warned the boys, “If anyone asks you who you are, tell them, 'I am a disciple of Valmiki'”. Rama ordered Laksmana, "Go and give them eighteen thousand gold coins and many, many beautiful clothes and gifts. Then ask them who they are."

When they were presented with these gold coins, clothes, and gifts, they said, "What will we do with all these things? We are brahmacaris." Then Laksmana asked which dynasty they belonged to, and they replied, "You seem very learned. Why ask this? Why not ask who is our Gurudeva? We are disciples of Valmiki Rsi." For five or seven days they came and recited the Ramayana, and after many days Rama and others came to know who they were.

Rama then called Valmiki and requested that Sita devi come and prove Her chastity so that he could call her back. Valmiki said, "I have never spoken a lie in my life. I can assure you that Sita is completely pure and chaste." Rama said, "I know that. I'm quite confident of this, but I want proof for my citizens. So please bring Her here. Then we'll see what we can do."

At this time Brahma, Sankara, and many demigods and goddesses came, curious to see this event. Sita devi sent Luv and Kusa ahead to their father. She arrived thereafter, and Valmiki spoke gently to her, "O daughter, Sita devi. Come forward and prove your chastity." Sita devi said, "Mother, please prove this to one and all, that I have never served any other man. I have never even had thoughts of any man other than Rama in my whole life. Please accept me, mother." Pritivi-devi appeared from the earth and Sita sat on her lap on a golden throne. In a moment, Prthivi-devi completely covered Her. In other words, she took Sita devi with her, back under the Earth. Rama couldn't bear to see Sita leave him like this, and he fainted. Then, when he returned to consciousness, he prayed to Prthivi-devi, requesting her to bring back Sita. He told her, "One time I went with a bow to the ocean and he was very much afraid. So I can turn you into dust in a moment." Just then Brahma came and told Rama, "No. Don't do it! This is the last time. Sitaji has gone to your own abode, so you should very quickly wind up your pastimes and go there."

Gaura premanande!

.

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Preaching in Pietermaritzburg

2009-09-22T22:41:00.000-07:00

Recently many devotees from our
Gaudiya Vaishnava family here
in Pietermaritzburg contacted
me regarding some defamatory
remarks made by one of their leaders
about my Beloved Srila Gurudeva
Sri Srimad Paramhamsa Srila Bhaktivedanta
Narayana Gosvami Maharaja at their Sri
Radhastami celebrations in Pietermaritzburg.

The feelings of these innocent Vaishnava`s
were hurt as many of them are taking Siksha
from my Beloved Srila Gurudeva.They said the
remarks were uncalled for especially in a
public forum where Hari Katha is being discussed
and also many new people may have come for
the very first time.We are living in the "New
South Africa" where we were brought up during
the apartheid times to hate other races,religions
cast and creed,it seems some in the disguise of
being Vaishnava`s have not changed in their attitudes.
So much for peace,when we Gaudiya Vaishnava`s have
the Highset philosophy of God and are meant to be
preaching Love and Affection but instead is sowing
the seed of hate albeit be it for their own kind.

It seems from these Hate speeches,Krsna Consciousness
needs to be spread more in South Africa,also there is
another sect of so called Vaishnva`s that are being
critical to Srila Bhaktisidhanta Sarasvati Thakur here
in Pietermaritzburg by stating that he took Sanyassa
from the picture of Srila Gaura Kishore das Babaji Maharaja.
My appeal to all these devotees to please stop being
critical to 1)My Beloved Spiritual Master Srila Bhaktivedanta
Narayana Gosvami Maharaja and look at his contribution
to our Gaudiya Vaishnava Sampradaya.

For an example my Beloved Srila Gurudeva.defended
our Sampradaya from the Apasamradya`s this can
be evidenced from his book called the 5 essential
essays,where my Beloved Srila Gurudeva quotes from
Shastra regarding statements which if not corrected
would have brought discredit to our Sampradaya.
Also not only did he defend our Sampradaya but
also the International Society for Krsna Consciousness
founded by His Divine Grace Sri Srimad Srila Bhaktivedana
Swami Prabhupada the foremost preacher of Krsna Consciousness
in the western worlds,when Srila Prabhupada`s son took
ISKCON to court and claimed that his fathers(Srila Prabhupada)
temples and his achievements belonged to him as his father(Srila
Prabhupada) was not a sanyassi but a business man.This court
action was in the Bombay High Court.The Governing Body Commission
(GBC)enlisted the assistance of my Beloved Srila Gurudeva Sri Srimad
Paramhamsa Srila Bhaktivedanta Narayana Gosvami Maharaja,and my beloved
Holy Master gave shastric evdence to the Honourable Judge that how Srila
Prabhupada was a Sanyassi and that he personally performed the Yajna
for the Sanyassa initiation.Therafter the Honourable Judge ruled
based on My Beloved Srila Gurudeva`s evidence that Srila Prabhupada
was in fact a Real Sanyassi and not a business man,and that he had
no claim to ISKCON or it`s assets,imagine what would have happened
if this evidence was not given,also My Beloved Srila Gurudveva`s health
was not good at that time and he spent many hours in the court.

Then Srila Bhaktisiddhanta Saravati Thakur,such a great link
in our Parampara,Srila Bhaktisiddhanta Sarasvati Thakur
empowered so many great souls,Like Srila Prabhupada,My
Param Gurudeva Nitya Lila Paramhamsa Srila Bhakti Prajnana
Gosvami Maharaja(The sanyassa Gurudeva of Srila Prabhupada),
Nitya Lila Paramhamsa Srila Bhakti Raksak Sridhar Dev-Gosvami
Maharaja,Nitya Lila Paramhamsa Srila Bhakti Pramode Puri Maharaja
and so many others.Had it not being for Srila Bhaktisiddhanta
Saraswati Thakur the world would be devoid of Krsna Consciousness.

So my appeal is lets all work together for spreading
Our most Merciful Gauranga Mahaprabhu`s Sankirtan Movement
and please his pure representatives.
Sri Guru Varga Ki Jai!

Srila Bhaktisiddhanta Saraswati Thakur Prabhupada

2009-09-19T10:34:00.000-07:00

I`m posting this article on Srila Bhaktisiddhanta
Saraswati Thakur for our recent new devotees
who wanted more i HomeMissionAbout UsBhakti is LoveSacred PlacesTeachersBhaktiYogaMastersBhaktiYogaTeachersBhakti DiscoursesSrila GurudevaResourcesAudio & VideoeBooks & MagazinesHarmonist MonthlyKirtansLinksPhoto GalleryPurchase BooksSearchSite MapTraveling to IndiaVaisnava CalendarEventsBhakti NewsTour ReportsUpcoming EventsContact UsCentersTeachersWebsite ContactsHome Teachers BhaktiYogaMasters Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada
Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada

The Disappearance Day of
Shrila Bhaktisiddhanta Sarasvati Prabhupada
(from the book Shri Prabandhavali by Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja)

Today is the anniversary of the day of separation from nitya-lila pravista om vishnupada astottara-shata Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada. It is the day of pancami, and he also appeared on pancami. He took birth in the home of Bhaktivinoda Thakura, who is an eternal associate of both Shri Krishna and Shri Caitanya Mahaprabhu. Just as the sage Bhagiratha brought the Ganga to this world, Bhaktivinoda Thakura was the great personality who brought the current of bhakti to this world in the modern era. When the so-called gosvamis were making a business out of bhakti while engaging in varieties of worldly enjoyment, when in the name of Mahaprabhu so many kinds of bogus philosophies were prevalent, such as sakhi-beki, smarta-jati, sahajiya, etc. – at that time Shrila Bhaktivinoda Thakura came. After that, Prabhupada appeared in the form of his son, Bimala Prasada. If these two great personalities had not appeared, then shuddha-bhakti would not exist in the world today. And from the time that they disappeared, society began reverting back to its previous condition. At first there were thirteen known sahajiya cults, then our Guru Maharaja, Shrila Bhakti Prajnana Keshava Gosvami, counted thirty-nine. And how many there are now, no one knows.

I am also seeing how things are gradually changing. We saw how renounced the devotees were before. For instance, we never used to see socks on the feet of any Vaishnava, and we never saw devotees wearing such sweaters and cadaras as we do now. They only wore the bare necessities of clothing and a cheap blanket, even as they attended mangala-arati in the morning cold. It is only after the disappearance of Prabhupada that devotees can be seen to wear these other things. They would live with such simplicity, eating only shak, rice and a thin dahl, but in comparison to them, just look at the way we are living! And I speak for myself also – their knowledge, their renunciation and their spiritual conception were of such a high standard that in comparison to them we are so inferior.

The period between Vishvanatha Cakravarti Thakura and Bhaktivinoda Thakura was an age of darkness for Gaudiya Vaishnavism. Living at that time were some real Vaishnavas who performed real bhajana, but mostly, just as we still see sometimes today, the so-called Vaishnavas only performed rituals for wages. When someone would die, people would call the Gaudiya Vaishnava babajis, who would come and chant some ceremonial kirtana and perform other rituals for wages. And there was so much misconduct in their behaviour. Seeing this, Bhaktivinoda Thakura thought, “These people are Vaishnavas? The conception of Mahaprabhu has completely vanished. What can be done?” He was very worried. Bhaktivinoda Thakura endeavoured to his utmost, but changes did not come about in his lifetime to the degree that he would have liked. He went from town to town and village to village inaugurating the nama-hatta. In each village he would assemble four or five of the religious men, form a committee and hold programmes for harinama-kirtana on Sundays. Gradually it spread from one village to the next, but overall his preaching was limited to Navadvipa, Calcutta and the rest of Bengal.

He published the magazine Sajjana-toshani, and through its medium he gradually published Shri Caitanya-caritamrita and other books in instalments. He made a circle of devotees, and also revealed Navadvipa-dhama through his writings, although the scholars of society and the sahajiyas didn’t accept his ideology. Then Prabhupada appeared in Puri. Because Bhaktivinoda Thakura was a district magistrate, he would be transferred here and there, but he would always keep Bhakti-rasamrita-sindhu and Caitanya-caritamrita with him and explain them to his son. Prabhupada received so much instruction from him, but we should understand that Prabhupada is an eternally liberated soul; there was no one in the world like him. Without being educated in school or college he learned all subjects very quickly and became a great scholar in Sanskrit. His English was so high that even professors of English could not understand it. I have been told by some learned Western devotees that when reading his Brahma-samhita, they must repeatedly consult the dictionary. And his Bengali was also of such a high standard that even eminent scholars found it difficult to follow. He said that spiritual language should be like that; it shouldn’t be so simple to understand. As one progresses spiritually by remaining in the company of Vaishnavas, he will be able to understand spiritual vernacular.

At the age of seven or eight, Prabhupada began worshipping a deity of Kurmadeva, and Bhaktivinoda Thakura gave him the maha-mantra and other mantras for his puja. At the age of eighteen, all of the scholars of astronomy in Bengal gave him the title “Sarasvati”. After that he attended college but quarrelled with the professors, saying, “Will I learn from you, or teach you?” When he abandoned his studies, Bhaktivinoda Thakura and other family members became concerned, so they took him to Puri where he began studying at Satasana Äshrama, which is where Svarupa Damodara and Raghunatha dasa Gosvami had lived. Vaishnavas used to regularly meet there, and now Shrila Siddhanti Maharaja has a matha at that very place. There Prabhupada began giving readings from Caitanya-caritamrita. Present there were some babajis who considered themselves rasika, and when they heard Prabhupada’s explanations, they became inimical to him. Seeing this, Bhaktivinoda Thakura took him away from there and had him begin teaching the son of the king of Tripura.

Prabhupada had a great library of Vaishnava literature, and having read through it thoroughly, he began teaching the son of the king in such a way that the boy accepted a chanting mala and began wearing tilaka. He became detached from the world, and gradually, hearing hari-katha became his sole interest. Seeing this, the queen became very annoyed and said to the king, “This boy will become useless! Then, after your demise, what will happen? Who will make offerings to our departed souls? He will become a renunciate, and everything will be ruined! Quickly get rid of this teacher. Give him four hundred rupees to go – we don’t need money, we need a son!” That was approximately one hundred years ago, so you can imagine how much four hundred rupees was worth then. The queen put so much pressure on her husband that in the end he approached Prabhupada and very humbly said, “It is a matter of great unhappiness that our family members are not in favour of you; they are afraid that the boy will take up bhakti and become a renunciate. I consider that it has been our great good fortune to have met a person like you and had our son educated by you, but the others don’t understand.” The king approached Bhaktivinoda Thakura and offered the money to him, but without accepting it they left there.

Then Bhaktivinoda Thakura started a homeopathic shop. When the shop was unsuccessful, he thought, “I was not made to run a shop anyway,” and he went and purchased some land in Mayapura. After locating the birthplace of Mahaprabhu, he installed deities there of Gaura, Vishnupriya and Lakshmipriya, as well as small Radha-Krishna murtis. After Bhaktivinoda Thakura’s disappearance, Prabhupada was determined to follow the Navadvipa-dhama parikrama that his father had written, and to attract people he invited great kirtana performers to attend. He set up a large tent, thousands of people came for the parikrama, and there the katha of shuddha-bhagavad-bhakti commenced.

Gradually, qualified youths of only sixteen, seventeen and eighteen years, whose hearts were soft and pure, came forward, and Prabhupada made them into brahmacharis and sannyasis. With great ease he was able to train them, but those who were over fifty years old, like parrots could not be taught anything new. Then devotees like our Guru Maharaja, Bon Maharaja, Bhakti Pradipa Tirtha Maharaja, Bhakti Vilasa Tirtha Maharaja, Aranya Maharaja and Narahari Prabhu came. In the beginning there in Mayapura, Narahari Prabhu would offer arati while Prabhupada played the hand-held gong, and gradually the preaching started. The convention of tridandi-sannyasa was established, and the result is that today the name and conception of Caitanya Mahaprabhu are being vigorously preached. Within eleven years, from 1926–37, preaching was spread everywhere, but before that, so much time was spent in merely setting the foundation. Prabhupada published many magazines – daily, weekly, monthly – in the Sanskrit, Bengali, Hindi, Orissan, English and Assamese languages, and very easily we have all inherited the fruit of his endeavour. He established the Gaudiya line very strictly with great endeavour, and there were so many difficulties in his preaching campaign that we cannot even imagine them. There was so much opposition to Prabhupada’s preaching at that time that his disciples were not even allowed to enter the mandiras in Vrindavana or Navadvipa.

Prabhupada began culturing the creeper of devotion by cutting off all of the unnecessary branches and sub-branches. How? First of all he revised the guru-parampara. He said that we are of Mahaprabhu’s line, and he removed the names of those who were not fully perfected. After establishing the names of Brahma, Narada and Vyasa, he went straight to Madhva. Prabhupada accepted the names of those from whom the people of this world would get the most benefit, and mostly they were brahmacaris. For the most part he didn’t accept the names of those who had been grihasthas for a long time. After Madhva, he recognised some special personalities, and then he went to the name of Madhavendra Puri. Everyone accepts him, and then from him there is Ishvara Puri, Svarupa Damodara, the Six Gosvamis, and then Krishnadasa Kaviraja Gosvami. At this point some had divided into the lines of Nityananda Prabhu, Advaita Äcarya, Gadadhara Pandita, Vakreshvara Pandita, Lokanatha Gosvami and others, but Prabhupada said, “We accept in our line those who are fully perfected souls, who know the correct siddhanta and who are rasika, wherever they are.” In this way all of the various lines were represented in our parampara in one place or another.
There are so many lines of disciplic succession, but Prabhupada said that we will recognise the guru-parampara, not the disciplic succession. The guru-parampara is composed solely of those who were bhagavata-gurus, even if they made no disciples and there is therefore no direct disciplic line coming from them. Some of them may not have initiated any disciples at all, but still they are jagad-gurus. In this way, with all-pervading vision he collected all the mahajanas and made what is known as the bhagavata-parampara or guru-parampara.

After the departure of Vishvanatha Cakravarti Thakura, so many familial disciplic lines arose, but Prabhupada ignored them and gave recognition to Baladeva Vidyabhushana, and then Jagannatha dasa Babaji. He accepted only those in whom he detected the real spiritual siddhanta. Simply receiving the mantra in one’s ear and wearing a dhoti or other cloth given by the guru does not qualify one as the guru’s successor. Bhaktivinoda Thakura did not receive any mantra from Jagannatha dasa Babaji Maharaja, so how was he his disciple? He was a disciple of his conception: his feelings towards Krishna, his conception of rasa and his conception of tattva. This is a disciple. Most people can’t understand this, but being able to see with such insight, Prabhupada declared this to be our line. Gaura-kishora dasa Babaji Maharaja was also not an initiated disciple of Bhaktivinoda Thakura, but he embraced all of Bhaktivinoda Thakura’s sentiments and conceptions, and due to this his name appears next in the succession. At this point, all of the babajis said, “Whose disciple is Bhaktisiddhanta Sarasvati? Who gave him sannyasa? Why doesn’t he wear the same cloth as Sanatana Gosvami did? In our sampradaya, after Nityananda Prabhu and Svarupa Damodara, everyone wore white cloth, but we see that he wears saffron cloth and has accepted a danda. How can he do this?” But what relation does wearing either orange or white cloth have with bhakti? Is there any relation?

kiba vipra, kiba nyasi, shudra kene naya
yei krishna-tattva-vetta, sei ‘guru’ haya
Shri Caitanya-caritamrita (Madhya-lila 8.128)

Whether one is a brahmana, a sannyasi or a sudra, if he knows krishna-tattva, then he is a guru, so what to speak of being a Vaishnava? Prabhupada was thinking, “We are not qualified to accept the dress that was worn by such great personalities as Rupa, Sanatana, Jiva and Krishnadasa Kaviraja. We will remain in the ordinary dress of sannyasis and will not accept the dress of paramahamsa-babajis. Remaining within the varnashrama system as brahmacharis and sannyasis, we will keep the ideal of that paramahamsa dress above our heads. Otherwise, if we accept that dress and commit sinful activities, it will be aparadha at the feet of Rupa and Sanatana.” Some babajis criticised him for training brahmacharis and giving them the sacred thread, but our Guru Maharaja said that those babajis were all fools, like animals. They wore paramahamsa dress and gave the elevated gopi-mantra to anyone and everyone who came, yet Prabhupada was only training brahmacharis and giving them instructions on how to control the senses – so which is correct? First Prabhupada wanted us to understand what is siddhanta, i.e. jiva-tattva, maya-tattva and bhagavat-tattva, and how to avoid maya in the forms of kanaka (wealth), kamini (women) and pratistha (prestige) – these are the beginning instructions. Gopi-bhava is very elevated; first we must understand that “I am krishna-dasa” and begin taking harinama. But these babajis immediately give their conception of gopi-bhava to whoever approaches them; then they all chant “I am a gopi, I am a gopi” and in this way create a disturbance in society.

Every morning in our matha we sing the song in which Prabhupada established the bhagavata-parampara: krishna haite catur-mukha... In his composing of this song, he accepted all of the great, perfected personalities from different lines and declared, “This is the line of Gaura.” If Prabhupada had not come, then today would the name of Mahaprabhu and talks from Bhagavad-gita and Shrimad Bhagavatam be found anywhere? Here in Mathura, in Vraja and everywhere else, gaura-kirtana and hari-katha are still going on and have not vanished. Therefore the world will forever remain indebted to Prabhupada for his preaching. He never approached wealthy people, but he would take one paisa from each person he met. And our Guru Maharaja did the same. Although he was from a wealthy family, he would take a wooden box with a slot in it into the market and also onto the trains, trams and buses. He would speak with people from all classes, and in this way the preaching spread in all directions. We should also engage in such a pure form of preaching, and not just remain idle after hearing this. As if giving an injection, you should all encourage others to start taking harinama and hearing this conception, whether you are a man or lady, married or unmarried. And don’t think that because one is not educated he cannot do it. Did Haridasa Thakura have any college degree? Did Raghunatha dasa Gosvami and others? But their activities were first class, and their conceptions were extremely high.

We are regularly hearing tattva from scriptures such as Shrimad-Bhagavatam and Brihad-bhagavatamrita, but how will others also get the opportunity to hear it? After hearing it we should take it to many other people, and this is the duty of each and every one of us. With great love we should take harinama and encourage others to chant it. We should hear siddhanta ourselves and then help others to understand it; that will give Prabhupada great pleasure. To the very end of his life Prabhupada said, “We are mere labourers; we are the peons of bhagavat-katha.” He never made himself a permanent living situation in an opulent temple, but always kept moving. These days we do things a little differently, but we should always try to follow not only Prabhupada’s philosophical conception but the ideal he showed through his own behaviour as well.

These ideas serve as the very foundation of bhakti, and if this foundation is not established, then we will fall from hearing the higher levels of katha. For instance, Bhaktivinoda Thakura has written a song entitled Vibhavari Shesha, which includes lines such as:

yamuna-jivana, keli-parayana,
manasa-candra-cakora
nama-sudha-rasa, gao krishna-yasha,
rakho vacana mana mora

Shri Krishna is the life of the Yamuna, He is always engaged in amorous pastimes and He is the moon of the gopis’ hearts. Sing the glories of He whose name is pure rasa – O mind, always remember these words.
In our matha we sing this every day, and there is certainly some benefit in it, but do we understand the complete bhava contained within it? Nothing remains outside these lines – not the rasa-lila, not the Bhramara-gita, not the Venu-gita, nothing. Everything is there, and all of the previous lines of this song are similarly saturated with both rasa and tattva. Phula-shara-yojaka kama – what is the meaning? The complete kama-gayatri has come here. Shara means an arrow, an arrow of kama (desire) which Krishna places on His bow. How many of these arrows does Krishna have? Five: His sidelong glances and His eyebrows, cheeks, nose and smile. So tell me, is there anything remaining outside these lines?

Helping the people of the world to understand these topics is the real task of the guru-parampara – those who are conversant with rasa, the diksha- and shiksha-gurus. If we examine one line of this song after another, then for so many days so many lectures could be given, and our hearts would become full of rasa and divine bliss upon hearing their full meaning. So much bhava has been put into each word by Bhaktivinoda Thakura, and it is the same with the compositions of Narottama Thakura and Vishvanatha Cakravarti Thakura. To understand what our acharyas have given, great intelligence and bhava are required. And if we have such a bhava in our hearts by which we can understand the poetry and the special characteristics of acharyas like Prabhupada, then wherever we may go, it will always remain with us.

In explaining the line param vijayate shri-krishna-sankirtanam from the first verse of Mahaprabhu’s Shikshastaka, Prabhupada wrote that this is the Gaudiya Matha’s mode of worship. There are three stages: the beginning stage of sadhana, the intermediate stage of bhava, and the final attainment produced by that bhava, which is called prema. Sadhana is that practice by which shuddha-sattva-bhava arises, and if it does not arise, what one is practising cannot be called sadhana. We can all examine ourselves and see if we are practising the sadhana that makes bhava arise or not. Are the symptoms there, or not? We may not even have the proper aim in our sadhana. If someone is striking a match, what is his aim? To obtain a flame; and if after striking one match a flame is not obtained, then he will take another match and try again. Our endeavour to reach the sadhya (final attainment) through the practice of sadhana is like that. Kshud-anuvritti (spiritual “hunger”), tusti (satisfaction) and pusti (strength) – these three things should appear, and if they don’t, then we are not really practising sadhana and cannot be called real sadhakas. Whatever we do should be done with this vision: “By performing this activity, bhava for Krishna will arise.” Is the match producing a flame or not? If we see that our sadhana is producing attachment for material results such as pratistha, then we are moving in the wrong direction. Therefore we should understand this point well: the sole aim of kirtana is to make bhava arise.

Ceto-darpana-marjanam: in our practice of nama-sankirtana, have our minds become purified or not? Are our minds going towards wealth, material enjoyment and prestige? Do we consider material enjoyment to be poisonous or favourable to us? Material enjoyment is poison. Haridasa Thakura was taking harinama in a solitary place when a very beautiful woman approached him and said, “Prabhu, you will no longer have to cook for yourself. You won’t have to fetch water, and I will also serve your tulasi plant. You can just chant harinama all day and I will perform all of your tasks. And if you become fatigued, I will massage your feet.” But did Haridasa Thakura accept her?

All types of material enjoyment should be understood to be poison, whether one is a man or a woman. If we consider things like luxurious food and accommodation to be favourable to us, then the mirror of the mind will not be cleansed and the reflection of one’s own spiritual form will not be visible. The mirror should be made pure; there should be no dust or anything on it. We should be able to see what is our illusory body, what is our spiritual body and what all of our faults are; but it is our great misfortune that instead we only see others’ faults. The first type of contamination affecting our minds is thinking that we are the material body. We are eternal servants of Krishna, but the most prevalent dust on the mirror of the mind is thinking that we are the material body. Endeavouring for the happiness of the body is dust on the mirror, or contamination on our minds.

There are so many anarthas: swarupa-bhrama (bewilderment concerning one’s actual form and nature), asat-trishna (desire for temporary things), hridaya-daurbalya (weakness of heart) and aparadha (offences). Besides these, described in Vishvanatha Cakravarti Thakura’s Madhurya-kadambini, are utsahamayi (false confidence), ghanatarala (sporadic endeavour), vyudha-vikalpa (indecision), vishaya-sangara (combat with the senses), niyamakshama (inability to uphold vows) and taranga-rangini (delighting in the material facilities produced by devotion).

Then there are four types of aparadha: dushkritottha (arising from previous sins), sukritottha (arising from previous piety), aparadhottha (arising from offences in chanting) and bhaktyuttha (arising from imperfect service). When all of these are eradicated, then our real selves, the atma, will reflect in the mirror of the mind; but for now our vision is distorted. We consider the pain and happiness of the material body to be our own, and our worldly relations and worldly loss and gain to be related to our very selves. Bhava-maha-davagni-nirvapanam: this is the forest fire of material existence in which we are time and again taking birth.

When the mirror of the mind is purified, then this great fire will be extinguished and we will progress along the path of sadhana for uttama-bhakti, that devotion which is free from any tendencies towards karma or jnana. That devotion will be klesha-ghni, that which burns away so many types of difficulties. It will not happen all at once, but gradually. First there is shraddha, then nistha, and then we will move towards ruci and asakti when our anarthas will have been mostly eradicated. However, those anarthas may still exist in root form. One may shave his head, but has even one hair completely disappeared? Its roots are still there, and hair will again appear after a couple of days. In the same way, when we have reached the stage of asakti, only the roots of anarthas will remain; externally they will not be visible. If a favourable environment is given to them – that is, if we keep bad company or offend a Vaishnava – then they will reappear. But upon reaching the stage of bhava, they will be finished forever.

Then there is shubhada, which is of many varieties. In the worldly sense, shubha means having wealth, good progeny, position, fame and knowledge, and keeping the body healthy so that the effects of old age will not come prematurely. But what is real shubha? Having ruci for the name and lila-katha of Bhagavan and for the limbs of bhagavad-bhajana-sadhana. Having eagerness for these things is shubha, and that shubha is the lotus flower described by the words shreyaù-kairava-candrika-vitaranam. If the rays of the moon fall upon it, it will bloom purely and without blemishes. How will such pure bhakti arise in the heart? The shakti of harinama is like the rays of the moon which make the lotus of the heart gradually bloom, taking it through the stages of nistha, ruci, asakti and bhava. When it fully blossoms, that is the stage of prema. But for the shakti of harinama to act in this way, our interest must be drawn away from material life. In the same way as two swords will not remain together in one scabbard, maya and bhakti will not remain together in one’s heart.

Vidya-vadhu-jivanam: nama-sankirtana is the very life of vidya-vadhu. Vidya is that by which we can know jiva-tattva, maya-tattva, and ultimately Krishna; it does not mean knowledge of mundane science or how to make money. Real vidya is bhakti and ultimately assumes the form of the vadhu, or consort, of Krishna. First there is sadhana-bhakti, then bhava-bhakti, and finally prema-bhakti. After entering prema-bhakti, one’s devotion develops through the stages of sneha, mana, pranaya, raga, anuraga, bhava and finally mahabhava. The embodiment of mahabhava is Shrimati Radhika, who is the vadhu, or consort, of Krishna. Over and above the sandhini-shakti, the samvit- and hladini-shaktis fully manifest as radha-bhava. This is vidya-vadhu, and if even one ray of this transcendental potency enters into our hearts, it is called bhava.

Änandambudhi-vardhanam prati-padam: if we are chanting harinama with this bhava, then with every step we will experience increasing ananda, divine joy. In the maha-mantra, there is krishna-nama and also Hare, which means She who attracts Krishna away to the kunja, Shrimati Radhika. This bhava is so deep that it has no end, and this is the nama, so saturated with rasa, that Caitanya Mahaprabhu brought to this world. When we chant the maha-mantra with this bhava, then every step will submerge us deeper into the ocean of divine bliss. Purnamritasvadanam – what is purnamrita, the complete nectar? Prema, and one will perpetually relish it. Absorbed in chanting the name in this way, our acharyas such as Jayadeva Gosvami, Sanatana Gosvami and Bhaktivinoda Thakura could envision divine pastimes and compose such nectarean literatures. And sarvatma-snapanam – one will never desire to resurface from that ocean of nectar where there is not even a trace of maya, meaning that they have entered into swarupa-siddhi. This is the explanation of the first verse of Mahaprabhu’s Shikshastaka given by Shrila Bhaktisiddhanta Sarasvati Prabhupada, whose return to Shri Radha-Krishna’s eternal pastimes we are commemorating on this day.

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nformation on this Great Soul.

Harinam Sankirtan in the city centre of Pietermaritzburg

2009-09-06T23:36:00.000-07:00

Haribol to all
All Glories to our
most Beloved Srila
Gurudeva Bhaktivedanta
Narayana Maharaja.All
Glories to our Beloved
Lord Sri Caitanya Mahaprabhu
the Yuga Avatar.

Yesterday the devotees
here in Pietermarizburg
gathered at the city
hall ad performed
Harinam Sankirtan
and walked to the
business hub of
the main shopping
malls.The devotees
were armed with
Kartals and Mrdanga
and all were happily
engaged in the singing
and dancing of the Holy
Names.Many onlookers
also had smiles on their
faces as we passed them.
Some even joined in the
Kirtan and were feeling
happy such is the greatness
of the Holy Names.

The success is all due to
the Mercy firstly of
our Beloved Srila Gurudeva
the present Yuga Acharya of the
Sankirtan movement and our Beloved
Lord Gauranga Mahaprabhu.
Jai Srila Gurudeva,Jai Sacinanda
Gaura Hari.

For Srila Jiva Goswami`s Appearence Day

2009-09-01T00:07:00.000-07:00

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Srila Jiva Gosvami's Appearance Day

[September 1, 2009 (in India), is the divine appearance day of Srila Jiva Gosvami. In honor of this day, we are sending you this lecture given by Srila Narayana Gosvami Maharaja:]

Srila Jiva Gosvami’s father, Anupama, was the brother of Srila Rupa Gosvami and Srila Sanatana Gosvami. His exalted father and uncles were employed by the Muslim ruler, Srila Sanatana Gosvami as prime minister, Srila Rupa Gosvami as the private secretary, and Sri Anupama as treasurer. All three of them met Sri Caitanya Mahaprabhu when He came to Ramakeli, where they lived.

As the only son of the three brothers, Jiva received abundant affection. Srila Rupa Gosvami was always especially affectionate towards him and treated him as if he were his own son. When Jiva was still very young, Srila Rupa Gosvami took him to Mahaprabhu, who blessed him by placing His hand on his head.

During childhood, Jiva studied and soon learned all logic, Sanskrit grammar, and theistic philosophy from the books in his father’s home. Before Srila Rupa Gosvami and Anupama left household life to retire in Vrndavana, they divided all the family’s wealth and property, allocating sufficient funds for Jiva to continue his studies. All three brothers realized that he was the only son in their dynasty, so they nurtured him with great affection and ensured he had whatever material facility he required.

Jiva had a very soft nature, and as he grew up, he gradually began worshipping Deities of Sri Sri Radha-Krsna. Making garlands for Them and offering puja to Them, he would become immersed in meditation, preferring these activities to playing with other children. When he was about fourteen years old, he went to Navadvipa. By then, Mahaprabhu had returned to the spiritual world and all the devotees of Navadvipa had left and gone elsewhere. Because Navadvipa now brought them all great sadness, Srivasa Pandita, Advaita Acarya, and everyone else had left, and Navadvipa was deserted.

A few days before Jiva’s arrival, Sri Nityananda Prabhu had arrived at Srivasangana from Khardaha. When Srila Jiva Gosvami arrived, Nityananda Prabhu was very pleased to meet him. Nityananda prabhu placed His feet on Jiva’s head and said, “I came here just to meet with you, otherwise I would have stayed in Khardaha.” He showed Jiva all the places of Mahaprabhu’s pastimes in Navadvipa, and then showed him great mercy by ordering him to go stay with Srila Rupa Gosvami and Srila Sanatana Gosvami in Vrndavana.

On the way to Vrndavana, Jiva stopped in Varanasi, where he met a disciple of Sarvabhauma Bhattacarya named Madhusudana Vacaspati who was teaching Vedanta, but not the commentary of Sankaracarya, which was famous at that time. Mahaprabhu had refuted that commentary when Sarvabhauma Bhattacarya tried to teach it to Him. Madhusudana Vacaspati was a great scholar and, having studied and understood everything which Mahaprabhu had taught to Sarvabhauma Bhattacarya and Srila Rupa and Sanatana Gosvamis, was teaching it there. Jiva Gosvami went to his home and learned all bhakti-vedanta from him. He also learned Sankaracarya’s commentary, because without learning it, he would have been unable to refute it. After studying all of this and fully understanding it, he proceeded to Vrndavana. There in Vrndavana, Sanatana Gosvami placed him in the care of Rupa Gosvami, and he stayed near Rupa Gosvami’s hut at the Radha-Damodara temple.

Rupa Gosvami would read everything he was writing to Jiva Gosvami. One day while they were in the midst of reading together, an effulgent, elderly brahmana arrived there. This was most likely, judging from his age and his scholarship, Sri Vallabhacarya, who knew Rupa Gosvami from the time Mahaprabhu was in Prayaga. He was approximately the same age as Sri Advaita Acarya, so Rupa Gosvami would have been the appropriate age to have been his son. He asked, “Rupa, what are you writing these days?”

Hesitating a little, Srila Rupa Gosvami replied, “I am writing a book entitled Bhakti-rasamrta-sindhu.” Vallabhacarya then picked up the book and, turning the pages, said, “Very good, I will look through it and correct any errors.”

At that time Jiva Gosvami was fanning Rupa Gosvami with a leaf from the tala tree, but when he heard Vallabhacarya say this, he felt disturbed; according to him, his Gurudeva was being criticized. Later when he went to the river to fetch water, he met Vallabhacarya, who was just finishing his midday bath. Jiva Gosvami said, “Gosai, you said before that you would proofread the Bhakti-rasamrta-sindhu which Rupa Gosvami is writing. If you have found any errors, precisely where are they?”

Vallabhacarya replied, “How can you understand, child? Have you studied Sanskrit grammar?”

“Yes, a little.”

“Then what could you possibly understand?”

“Still, please just show me any errors you have detected.” When Vallabhacarya showed him an apparent error, a fierce debate commenced between them. Eventually Jiva Gosvami established the point so convincingly that Vallabhacarya could neither refute it nor give any answer.

When Vallabhacarya returned to the Rupa Gosvami’s hut, he asked, “Who was that boy who was fanning you? He is very intelligent and extremely learned in the scriptures.”

Very humbly and with folded hands Rupa Gosvami replied, “He is the son of my younger brother and is also my disciple. He does not know how to behave.”

“No, he is a genius, and in the future he will be very famous.”

Soon afterwards, Vallabhacarya left. When Jiva Gosvami arrived with the water, Srila Rupa Gosvami said to him, “You are so intolerant that you quarrel with an elderly, scholarly brahmana who kindly proofread something for my own good? Your behavior is unacceptable; leave now.”

Being obliged to obey his guru, Jiva Gosvami left Vrndavana. He went to the village of Bhayagaon to live in a cave infested with crocodiles. There, for some days, he remained in the cave doing bhajana and crying, feeling bereft of his guru’s affection. He stopped eating and taking water, and within a short time he became emaciated. After some time, Sanatana Gosvami happened to visit that village as he was wandering around Vraja. The local people said to him, “Baba, we always considered you to be a great bhajananandi (one who is absorbed in bhajana), but a young boy who is even more of a bhajananandi than you has come to our village. Day and night he calls out the names of Radha-Krsna and weeps. We take him food but he refuses it, and he never sleeps either. Day and night he remains immersed in bhajana; we have never seen anything like it.”

Srila Sanatana Gosvami could understand that this was Jiva, and immediately went to him. Reunited, they both wept. Sanatana Gosvami then took him back to Vrndavana, where he said to Rupa Gosvami, “The duty of Vaisnavas is to be compassionate to others, yet you renounced this young disciple of yours who is adorned with so many extraordinary qualities. You should be merciful to Jiva, but instead you banished him. This was a mistake and you should correct it. I am ordering you to quickly call him back.”

Hearing this, Rupa Gosvami began crying for Jiva, whom he loved so much. When Sanatana Gosvami brought Jiva there and placed him in the lap of Rupa Gosvami, both guru and disciple wept. Rupa Gosvami arranged for Jiva to be treated by the best doctors from Mathura, and gradually Jiva became strong again. From then on, their former practice resumed with Rupa Gosvami giving whatever he wrote to Jiva to proofread.

Later, Srila Jiva Gosvami expanded upon and enhanced the writing of other acaryas. One such acarya, Srila Gopala Bhatta Gosvami, had heard hari-katha directly from Srila Rupa and Sanatana Gosvamis, who he considered to be his siksa-gurus. While studying the writings of ancient Vaisnava acaryas such as Madhva and Ramanuja, Gopala Bhatta Gosvami selected different points in relation to sambandha (establishing one’s relationship with Krsna), abhidheya (acting in the dealings of that relationship), and prayojana (achieving life’s ultimate goal), and compiled everything in a notebook.

Srila Jiva Gosvami learned all of this tattva from Gopala Bhatta Gosvami. Then, he took the volume which contained all the information on sambandha and enlarged it. He also took from the conceptions given in Bhakti-rasamrta-sindhu, Ujjvala-nilamani, Brhad-bhagavatamrta, and the other books composed by Rupa and Sanatana Gosvamis, and composed the first sandarbha.

The word sandarbha means ‘a chest of valuable jewels.’ Of the Six Sandarbhas, the first four – Tattva-sandarbha, Bhagavat-sandarbha, Paramatma-sandarbha, and Krsna-sandarbha – all expound sambandha-jnana. They include knowledge of the jiva, the illusory energy, and the objective of the jiva; all of this was explained in the first four sandarbhas.

In the Tattva-sandarbha, the conception of pramana (the body of evidence) and prameya (evidence) is given. What is the meaning of pramana? In any issue, whose words will we accept as authoritative? Suppose a young boy reports that a large fire has ravaged a holy place and everything has been burned. An elderly gentleman, however, reports that a small fire started in a tea shop there, but was easily contained. From these conflicting stories, whose words will we accept as authoritative? Certainly, the man’s words are more authoritative because he is older and more mature than the boy.
This conception of pramana relates to many things. Different people may assert their beliefs that this world is real, their status as human beings or brahmanas is real, or that they are masters of their property. All this false identification and proprietorship causes so much fighting and quarreling. Another man will say, “These things are all temporary, so do not bother fighting over them. Instead, do something for your soul and for the Supreme Personality of Godhead; they are permanent.” Which of these two opinions will we accept? Analyzing the relationships between the Supreme Lord, the jiva, and material existence, Srila Jiva Gosvami explained where we should place our faith. He wrote that the Vedas are the sole authority, and that any other, so-called authority lacks credibility. That which we perceive with our limited senses and mind may be defective, but the words of the Vedas cannot be so.
In his Bhagavat-sandarbha, Srila Jiva Gosvami writes that everything we see has the same source. The Absolute Truth is one, and He is naturally endowed with inconceivable potency. By the power of this potency, He exists within four forms: svarupa (His original form), tad-rupa-vaibhava (all incarnations, beginning with Baladeva Prabhu), jiva (the living entity), and pradhana (the illusory energy). He is like the sun which also exists in four forms: its original form, the sun disc, its rays, and its reflected light which is compared to maya.

Jiva Gosvami took parts from the book Brahma-sandarbha and wrote his own Bhagavat-sandarbha, in which he analyzes brahma-tattva (the established truth about the Supreme Spirit Whole) and refutes the opinions of Sankaracarya. The jiva is not brahma (an impersonal God). If brahma is the Absolute Truth, which is full in knowledge as some say, then how did it separate into billions of living entities and become bound within material existence? Sankaracarya states that it was covered over by maya, but then where did this separate entity he calls maya come from? If there is no separate entity known as maya and all is the one brahma, where could this other object known as ignorance have come from? Refuting all of Sankaracarya’s concepts, Srila Jiva Gosvami proved that Krsna is Parabrahma, the Supreme Personality of Godhead, the source of brahma.

He also analyzed paramatma-tattva, and in the Krsna-sandarbha he explained how Krsna alone is the original Personality of Godhead. He explained how Krsna is all-powerful (sarva-saktiman), how He is an ocean of rasa, how from Him the jivas and all else emanate, and how the jivas can achieve His eternal association. He refuted the concept that Krsna is an incarnation of Narayana. Using evidence from the Vedas, Upanisads, and Puranas, he established that Krsna is the original Absolute Truth, the Supreme Personality of Godhead, and that all other incarnations are His plenary or partial expansions. On the basis of scriptural evidence, he reinforced Mahaprabhu’s conception, which had been established in the literatures of Rupa Gosvami and Sanatana Gosvami. In doing so, he established our sampradaya upon a firm philosophical foundation. He protected the flowing river of rasa by placing large rocks of siddhanta on both its banks; in that way no contaminated water of misconceptions could ever enter it.

In his Bhakti-sandarbha, he explained many subtle aspects of bhakti. He delineated the sixty-four types of bhakti, and he expertly explained guru-tattva. He also described guru-padasraya, the process of taking exclusive shelter of the guru, how it should be done, what are its rules and regulations, and so on. If the guru carefully evaluates the prospective disciple and the disciple carefully considers the guru, then a circumstance will never arise where the disciple will have to abandon his guru. He taught that one should not accept a guru whimsically; one should accept a guru in whom he will never lose faith, otherwise there will be a problem. One should make sure that he only accepts a sad-guru, who is detached from sense enjoyment, who is conversant with all tattva and siddhanta, who is rasika, who is spiritually realized, and who is affectionate towards him. One should examine the guru carefully, even if this process takes as long as a year,

Srila Jiva Gosvami also explained that all bhakti is not the same, just as all varieties of water are not one and the same – there is clean water, purified water, contaminated water, sewage water, and so forth. Jiva Gosvami examined all these issues in depth in his sandarbhas, which one must read in order to understand the true nature of bhakti. Thus, by regularly hearing the knowledge delineated in these books and by associating with advanced Vaisnavas, one’s bhakti will gradually become uttama-bhakti. Srila Jiva Gosvami described at length the five types of prema (santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya (parental love), and madhurya (amorous love)), especially emphasizing gopi-prema and explaining the sadhana for achieving it.

Much of this came in his Gopala-campu, which is a very philosophical book. Srila Jiva Gosvami wrote that book in Goloka Vrndavana and then gave it to this world. He composed so many literatures that we could spend this entire birth immersed in reading them. Moreover, in practicing the sadhana prescribed by them, who knows how many lives we could spend? If we endeavor to enter into these books, and if we examine both the personal conduct and conceptions of Jiva Gosvami and try to personally follow them, our spiritual lives will certainly be successful. May Srila Jiva Gosvami be merciful upon us so we can learn all the instructions he gave, in order to perform bhajana purely.

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The Festival of Devotion Kwa-Zulu Natal

2009-08-31T23:57:00.000-07:00

Haribol to All
Please accept my dandavat pranams
All Glories to Srila Gurudeva

By the mercy of Srila Gurudeva
and Gauranga,we have finalised
plans for our festival of devotion
in Kwa-Zulu Natal,starting from
Pietermaritzburg then moving to
the Durban area,Phoenix,Chatsworth
and Greytown.Also we have the great
fortune of confirming that Sripad
Ashram and Damodara Maharaja`s will
be preaching at these festival of devotion.
Please watch this space for more details
of venue`s and times.We will be distributing
many of Srila Gurudeva`s books and dvd`s
also many senior devotees will be coming
for 6 weeks to assist with book distribution
etc.We require lots of assistance so if
you are available and would like to take
this oppurtunity to engage in devotional
service please contact me.

For Srimati Radharani`s divine appeareance day

2009-08-27T05:50:00.000-07:00

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
SRI RADHASTAMI

[This year, 2009, Sri Radhastami is August 28th, in India. As usual, Srila Narayana Gosvami Maharaja is conducting the festivities throughout the day at Sri Kesavaji Gaudiya Matha in Mathura. In order that we can get you a class to read on this very day, we are sending one from a previous year. In the early morning of September 14, 2002 in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha, Srila Narayana Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]

sri krsna-virahe, radhikara dasa, ami to' sahite nari
yugala-milana, sukhera karana, jivana chadite pari

["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)]

Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.

radhka-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya

["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)]

Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?

e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe

["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)]

vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara

["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)]

Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."

[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]

[The following is the first Bengali verse and the English translations of all the verses:]

Kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe

Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)
…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
…sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)
Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)

[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.

Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika.

She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.

Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.

Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.

Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.

She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?

Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.

Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami

["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]

Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.

She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila.

What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.

"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You."

Hearing this, Radhika replied, "O Prananatha, lord of My life's breath, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.

"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world.

"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."

Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."

na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna

["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)]

Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires."

Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the king of Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."

Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.

Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"

Gaura premanande.

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Lalitha -Devi`s appeareance Day

2009-08-26T09:14:00.000-07:00

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
LALITA-DEVI'S APPEARANCE DAY

[This year, 2009, Srimati Lalita-devi’s appearance day is on August 27 (in India), one day before Radhastami. Four years agos, Srila Narayana Maharaja and the assembled devotees observed the appearance day of Sri Radha's most intimate sakhi, Srimati Lalita-devi on September 10. The following is a transcription of the class given in her glorification, and it explains her significance in our personal lives:]

Lalita-devi was born in the village of Karehla, and later on her father brought her to Uccagaon, the place of her pastimes (lila-sthali). There are still many evidences of her pastimes here, like a rock containing the imprints of her lotus feet and some small utensils she used when she and the other sakhis fed Krsna there. When the sun-rays fall on the imprints of those pots and plates, they glitter and shine. All of Srimati Radhika’s sakhis used to play with Krsna and Lalita in Uccagaon, and there are many places there where you can see their footprints to this day.

On the hill there is a slippery rock showing a specific pastime that was enacted in a marriage arena. There, the gopis arranged a special kind of marriage between Lalita and Krsna. This should not be misunderstood as a real marriage, but rather a play marriage, like the marriage that was once enacted between Srimati Radhika and Krsna. This is technically known as Gandharva marriage.

In that pastime, Krsna had been sitting beside Lalita, and the sakhis began to play mischievously. Visakha and some of the other sakhis tied Sri Lalita's veil to Krsna's pitambara (yellow shawl). Then suddenly, on the indication of Srimati Radhika, Rangadevi and other sakhis began to sing wedding songs while Tungavidya and others uttered wedding mantras, and the remaining sakhis showered flowers on Sri Krsna and Lalita.

When Lalita noticed that something tricky was being done to her, she tried to run away, but because her garments were tied to Krsna's pitambara, she could not do so. All the sakhis then surrounded the couple and married them. Even today, one can see the indication of the slide on the hill, as well as the markings of alta (red lac) from the gopis’ feet. Although this pastime took place 5000 years ago, you can still visualize it with your own eyes.

Lalita is 27 days elder than Radharani. [According to the tithi calculation, Lalita-devi's appearance day falls on the day before Srimati Radhika's appearance day.] She generally has the same loving mood towards both Radha and Krsna, yet she is more inclined towards Srimati Radhika.

The following is the Sanskrit song called Sri Lalita-astakam, along with its translation, and I will further explain each verse. This Lalita-astakam was composed by Srila Rupa Gosvami:

radha-mukunda-pada-sambhava-gharma-bindu
nirmanchanopakarani-krta-deha-laksam
uttunga-sauhrda-visesa-vasat pragalbham
devim gunaih sulalitam lalitam namami

[I offer my obeisance unto the outspoken Sri Lalita-devi, who is charmingly endowed with many beautiful, sweet qualities (sulalita). She has natural expertise in all arts (lalita), and thus her service self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Sri Radha and Madhava when They meet. She is perpetually immersed in the most elevated mellow of sauhrda-rasa, or undivided absorption in fulfilling the heart's desire of her intimate friend Srimati Radhika. (Sri Lalitastakam, verse 1)]

There are four types of sakhis: svapaksa, vipaksa, tatastha and suhrt. Svapaksa means those sakhis who are totally favorably disposed towards Srimati Radhika. Vipaksa means those gopis who are totally favorably disposed towards Candravali and opposed to Radhika. Tatastha means those who are neutral towards Srimati Radhika and more favorably disposed towards Candravali. Suhrt means those who are more favorably disposed towards Srimati Radhika and neutral towards Candravali. Suhrt gopis never do anything unfavorable towards Srimati Radhika.

Lalita-devi and Visakha-devi are examples of gopis who are svapaksa to Srimati Radhika, Candravali is vipaksa, Bhadra is tatastha, and Syamala is suhrt.

The mood of Lalita is that she is always trying to favorably serve the pastimes of Radha and Krsna; she always tries to please Them. She engages in millions upon millions of endeavors to please Them. When Radha and Krsna meet and engage in amorous pastimes, Lalita wipes away the droplets of perspiration on Their lotus feet. This means that she is engaged day and night in the service of Their sweet pastimes.

There are two types of services in madhurya-rasa (conjugal rasa). One is in the mood of the manjaris and the other in the mood of the sakhis. Lalita always serves in the mood of a sakhi. One of her qualities is that she has some controlling mentality. She can command both Radha and Krsna, but at the same time she is friendly disposed towards both of Them. She is always immersed in the ocean of love. She is very beautiful and very sweet, but at the same time very sober and composed. Her heart is so sweet that she attracts the heart of all others, but at the same time she is pragalbha, which means she can speak harsh words, and can thus control both Radha and Krsna.

raka-sudha-kirana-mandala-kanti-dandi
vaktra-sriyam cakita-caru-camuru-netram
radha-prasadhana-vidhana-kala-prasiddham
devim gunaih sulalitam lalitam namami

[I offer pranama unto Sri Lalita-devi whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Srimati Radhika, and who is the treasure-house of unlimited feminine qualities. (Sri Lalitastakam, verse 2)]

This verse begins by describing Srimati Lalita-devi's beauty. She is so beautiful that her beauty surpasses the combined beauty of millions of moons, and her eyes are said to be so restless that they can defeat the restlessness of the eyes of a female deer. Her specific quality is that she is very expert in applying make-up, and especially in arranging the hair decoration of Srimati Radhika. Although all the eight principle sakhis are very famous in putting on the bodily decorations and applying the make-up of Srimati Radhika, Lalita and Visakha are the most expert. Moreover, of these two, Lalita is considered the most proficient.

The pastime of decorating Srimati Radhika by Lalita and the other sakhis is described in "Govinda-lilamrta", written by Srila Krsnadasa Kaviraja Gosvami, and in "Krsna-bhavanamrta," written by Srila Visvanatha Cakravarti Thakura. Those who want to serve Radha and Krsna in the mood of a manjari should seriously take help from these scriptures. Sadhakas (devotional practitioners) can find pastimes such as the above-mentioned in those books, and they can try to be absorbed in them at the time of their devotional practices.

With reference to the verse above, Lalita and the other sakhis tell Srimati Radhika, "When you go to meet with Krsna, this is how You should behave with Him." They want Sri Krsna to be totally under the spell of Srimati Radhika.

While they are applying kajal (black eyeliner), they remind Srimati Radhika or Her previous pastimes with Krsna. For example, once, when She was going out to meet Krsna, She forgot to put kajal on one of Her eyes, and Krsna Himself put it on upon Her arrival. Similar pastimes are brought to the attention of Srimati Radhika at the time of putting on Her make-up, and in that way Her mood of bringing pleasure to Krsna is enhanced. When the gopis put the tilaka mark on Her forehead, they recite the kama-yantra, which still further inspires Srimati Radhika in the mood of Her service to Krsna.

All these pastimes are arranged by Lalita-devi, and therefore she is described as the fountainhead of various wonderful qualities.

lasyollasad-bhujaga-satru-patatra-citra
pattamsukabharana-kanculikancitangim
gorocana-ruci-vigarhana-gaurimanam
devim gunaih sulalitam lalitam namami

[I offer pranama unto Sri Lalita-devi whose body is adorned with a splendid sari as brilliant as the multi-colored tail-feathers of an ecstatically dancing peacock, whose breast is covered with an exceedingly attractive blouse (kanculi), whose hair part is decorated with shimmering red vermilion, and who wears various necklaces and other jeweled ornaments. Her golden complexion defeats that of even gorocana, the bright golden pigment that comes when rain-water during the svati-naksatra constellation hits the head of a qualified cow, and she possesses innumerable good qualities. (Sri Lalitastakam, verse 3)]

This verse gives a similarity with a peacock. When the rainy season comes, the peacock becomes very happy. He has been especially gifted by God to have beautiful colors on his feathers, and he expresses his happiness on seeing the clouds by spreading his wings. In the same way, Srimati Lalita-devi's dresses are so beautifully ornamented and colored that they express the mood of a peacock showing his happiness by spreading his wings. The color of her sari, various kinds of necklaces and all her ornaments brilliantly glitter, and all this glittering combined with the luster of her own body give a profound impression.

The word gorocana is also mentioned in this verse. In that connection there is a particular constellation called svati-naksatra. When rain water hits the hoof of a cow at that time, it becomes yellow, like the color of turmeric. This very special yellow color of gorocana defeats even the shimmer of gold, and the substance gorocana is also considered very costly. This is the impression Lalita-devi gives when she is serving Srimati Radhika with all her paraphernalia, ornaments and beauty.

dhurte vrajendra-tanaye tanu susthu-vamyam
ma daksina bhava kalankini laghavaya
radhe giram srnu hitam iti siksayantim
devim gunaih sulalitam lalitam namami

[I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: "O Kalankini (unchaste one)! Radhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhurta). Don't display Your mood of gentle submission (daksina bhava) to Him; instead, in all circumstances be contrary." (Sri Lalitastakam, verse 4)]

radham abhi vraja-pateh krtam atmajena
kutam manag api vilokya vilohitaksim
vag-bhangibhis tam acirena vilajjayantim
devim gunaih sulalitam namami

[I offer pranama unto the abode of all good qualities, the supremely charming Sri Lalita-devi, who, upon hearing Sri Krsna speak even a few sly words to Srimati Radhika, immediately becomes furious and shames Krsna with her biting, sarcastic remarks, "You are so truthful and simple-hearted, and such a chaste lover!" (Sri Lalitastakam, verse 5)]

Srimati Radhika is controlled by the extreme love of Lalita-sakhi. When She is with Lalita-sakhi, Lalita can even chastise Her: "When Krsna comes, You should remain very unsubmissive and enter a sulky mood." Radhika may reply, "What can I do? As soon as I see Krsna in the distance, My sulky mood goes away. I cannot maintain it." Then with a raised finger, Lalita says, "Don't give up your unsubmissive mood. You should chastise Krsna, for He has so many bad qualities. He is crooked and unchaste. He is a cheater. He will come to You early in the morning – and what will He do? He will hold onto Your feet and beg forgiveness. But don't believe anything He says. Don't become submissive. Instead, You should chastise Him!"

Sakhis are of two types and two moods: (1) daksina – right wing or submissive. This is called ghrta-sneha (like ghee), and it is a quality of Candravali's group. (2) vamya – contrary or unsubmissive. This is called madhu-sneha (like honey), and it is a quality of Radhika's group. [Ghee is wholesome, but without much taste, whereas honey is wholesome and also sweet]

Radhika's mood is called vamya (left-wing, contrary, or unsubmissive) and Candravali's mood is called daksina (right-wing, or submissive). Only those gopis in the mood of vamya can completely control Krsna. The two groups, that is, Radhika's group and Candravali's group, do not appreciate each other. Candravali criticizes Srimati Radhika and Her group, saying, "How can they dare to do maan (be in a sulky mood) towards Krsna? He is so sweet and lovely!" Srimati Radhika and Her group think, "Why does Candravali become so submissive towards Krsna!?" Srimati Radhika says, "One must apply a weapon to control Krsna. Why doesn't Candravali control Him like us? How can she serve Him if she is not like us?" Thus, both groups cannot appreciate each other's moods.

Lalita is the siksa-guru of all the gopis in Radhika's group, and also of Radhika Herself. Srila Rupa Gosvami writes: Lalita-devi sometimes chastises Radhika, saying, "Oh Kalankini, Oh unchaste one, [She will be called unchaste by Her in-laws, and for that reason She may try to be contrary, but Lalita-devi is telling Her here that ho matter what others say, She should still be contrary to Krsna.] don't become submissive to Krsna."

In this song, Srila Rupa Gosvami repeatedly offers his prostrated obeisances to Srimati Lalita-devi. If Sri Krsna approaches Srimati Radhika and uses some clever cheating words, Lalita-devi cannot tolerate it. In nisanta-lila, Srimati Radhika has been waiting all night for Krsna to come, and yet He doesn't come. He finally comes very early in the morning, with signs on His divine body that He has been with other gopis. Lalita-devi tells Him, "Don't come here. We don't want Your service. Where is Your beloved? You should go to her." His eyes are very red and other symptoms are there. Lalita then chastises Him, saying, "Yes, I know You, Krsna. You are very chaste, simple and honest." By her sharp and harsh words, she makes Krsna ashamed and causes Him to be shy. This is described in "Sri Krsna-bhavanamrta".

Krsna sometimes challenges the gopis in the forest: "Why have you come here? Don't you know I am Vrajendra, the King of Vrndavana? By picking flowers here, you are destroying My Vrndavana!"

At that time Lalita-devi says, "We know what kind of 'protector' You are. Actually you have never planted one seed or watered one tree. Instead, with Your hundreds of thousands of cows, it is You who destroys Vrndavana. We are the real owners of Vrndavana. We have planted every seed and watered every tree."

Krsna then says, "Don't you know who I am? I am a very religious person and I have never told a lie."

Then Srimati Lalita-devi says, "Yes, we know what type of religious person You are. We heard that when You were only seven days old, You killed a woman named Putana, who came as a mother to You. And which house in Vrndavana have You not stolen from? Are You the same religious person who stole all the clothing of the gopis? Are You the same religious person who performed rasa-lila with all the married gopis of Vrndavana?" Krsna then becomes ashamed.

vatsalya-vrnda-vasatim pasupala-rajnyah
sakhyanusiksana-kalasu gurum sakhinam
radha-balavaraja-jivita-nirvisesam
devim gunaih sulalitam lalitam namami

[I offer pranama unto the supremely charming Sri Lalita-devi, who possesses all divine qualities; who is also the recipient of Yasoda-devi's parental affection; the guru of all the sakhis, instructing them in the art of friendship; and the very life of both Srimati Radhika and the younger brother of Baladeva. (Sri Lalitastakam, verse 6)]

Without the presence of vatsalya-rasa (parental love), the glories of madhurya-rasa (conjugal love) do not manifest. One example occurs when Srimati Radhika goes with all Her sakhis to Nandagaon to cook. Mother Yasoda is there, but there is no disturbance. When Srimati Radhika goes to Nanda-bhavana with Lalita and the asta-sakhis (Radhika's eight most intimate friends), Yasoda-devi exhibits intense parental love towards Her – not less than the parental love she has towards her son Krsna. She also shows great affection to all the other sakhis and manjaris, because of their relation with Her.

All the asta-sakhis have so many excellent qualities, and therefore Srila Rupa Gosvami writes, "Of all the gopis, the asta-sakhis are the topmost." For example, Srimati Tungavidya-devi can speak with all types of birds and animals. She understands their language and can communicate with them. What can be greater than performing services to Srimati Radhika under the guidance of Lalita and Visakha and the other asta-sakhis? Lalita and Visakha are the siksa-gurus of all the gopis in the group of Srimati Radhika.

Lalita-devi's life and soul is Srimati Radhika and Krsna. Srila Rupa Gosvami prays, "I offer pranama again and again unto Srimati Lalita-devi."

yam kam api vraja-kule vrsabhanu-jayah
preksya sva-paksa-padavim anurudhyamanam
sadyas tad-ista-ghatanena krtarthayantim
devim gunaih sulalitam lalitam namami

["I offer pranama unto the supremely charming Sri Lalita-devi, the treasure house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (svapaksa). Radha obeys Lalita, who thus fulfills that maiden's desires." (Sri Lalitastakam, verse 7)]

Lalita has many charming qualities. What is Her greatest quality – Her quality that is most favorable for the sadhakas of this world? If she sees in Vrndavana any gopi, or anyone who has even a slight touch of a scent of desire to serve Srimati Radhika, she immediately fulfills that gopi's desire and gives her the unlimited wealth of the service of Srimati Radhika's lotus feet. If one has a one-pointed desire to perform service to Srimati Radhika under the direct guidance of Srimati Lalita-devi, and furthermore under the shelter of Sri Rupa Manjari, that devotee may know that Lalita-devi's shelter is the only path by which one can achieve this.

radha-vrajendra-suta-sangama-ranga-caryam
varyam viniscitavatim akhilotsavebhyah
tam gokula-priya-sakhi-nikuramba-mukhyam
devim gunaih sulalitam lalitam namami

[I offer pranama unto Sri Lalita-devi, the embodiment of all divine virtues and the foremost of all the favorite sakhis of Gokula. Her primary task is providing pleasure for Sri Radha-Govinda by arranging Their meetings – this delightful seva surpasses the enjoyment of all the best festivals combined together. (Sri Lalitastakam, verse 8)]

Without the mercy of Lalita-devi, Giriraja or Yamuna, it is not possible to enter rasa-lila. The first and greatest is Srimati Lalita-devi herself, the second is Giriraja Govardhana and the third is Yamuna or Visakha-devi.

Lalita is the same age as Srimati Radhika, or she is twenty-seven days older. [It may happen one way in one yuga (millennium) and one way in another.] Like Radhika, Lalita also has all the qualities of being a yuthesvari – able to control her own group of subservient gopis. Why is she qualified to be a yuthesvari? If Bhadra, Syamala or Candravali can become yuthesvaris, then what to speak of Lalita-devi? However, despite being the same age as Radhika and having the qualification of a yuthesvari, still, the only goal of her life is to serve Srimati Radhika and to facilitate the meeting of Sri Sri Radha and Krsna. Her only happiness is the meeting of Radha and Krsna, and to achieve that goal, she never considers any amount of discomfort or suffering.

Sri Raghunatha dasa Gosvami prays,

padabjayos tava vina vara-dasyam eva
nanyat kadapi samaye kila devi yace
sakhyaya te mama namo 'stu namo 'stu nityam
dasyaya te mama raso 'stu raso 'stu satyam

[O Goddess! I shall never pray to You for anything but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant. (Vilap-kusumanjali text 16)]

"Oh, I offer my obeisances millions of times to the position of a sakhi of Srimati Radhika. But my only real desire, birth after birth, is to attain the service of Srimati Radhika in the mood of a manjari. I have no desire to become equal to Radhika, like the sakhis."

Srila Raghunatha dasa Gosvami also prays, "I will never leave the feet of Radhika to go to Krsna. Even if Krsna goes to Dvaraka and calls me there, I will not go. However, if out of some madness Radhika has somehow gone to Dvaraka, I will fly even faster than Garuda to serve Her there." (Svaniyama dasakam, verses 3 and 4)

nandann amuni lalita-guna-lalitani
padyani yah pathati nirmala-drstir astau
pritya vikarsati janam nija-vrnda-madhye
tam kirtida-pati-kulojjvala-kalpa-valli

[If a person with a cheerful and pure heart recites this astakam in praise of Lalita-devi, he will be affectionately brought into Srimati Radhika's own group of sakhis. Lalita-devi is superbly ornamented with beauty, grace and charm, and, along with Srimati Radhika, is the effulgent wish-fulfilling creeper (kalpa-valli) of Vrsabhanu Maharaja's family that winds around the kalpa-vrksa of Krsna. (Sri Lalitastakam, verse 9)]

In conclusion, Srimati Lalita-devi is the wish-fulfilling tree of the prema-seva (service in love) of Sri Sri Radha and Krsna. Whoever chants this Lalita-astakam will make Radha and Krsna happy. Moreover, Lalita-devi herself will be happy, and all our desires will be fulfilled.

Thank you all

2009-08-26T02:48:00.000-07:00

Haribol All
Please accept my dandavat pranams
All Glories to Srila Narayana Maharaja Gurudeva

On behalf of Srila Narayana Maharaja`a
sanga here in South Africa,i would like
thank all that have written to meand pledging
your support for Srila Gurudeva`s historic
visit here to South Africa.I receive so many
emails from devotees and many first time readers
of this blog enquiring about Srila Gurudeva
and wanting to meet with Srila Gurudeva.

Many also want more articles on Srila Gurudeva`s
travels and more specially about his visit to South
Africa.So here goes, Srila Gurudeva Bhaktivedanta
Narayana Goswami Maharaja ,is scheduled to arrive
in South Africa on the 3rd January 2010 and the first
programme will be held in Pietermaritzburg "The city
of choice" for Srila Gurudeva`s preaching activities.
There will be a 2 day programme at the Truro Hall
on Bombay road.The programmes commence at 17h00
till 20h00.There will be free prasadam and also
there will be a civic reception for Srila Gurudeva
by some of the leaders in the community of Pietermaritzburg
and the surrounding area`s.All are welcome to come and take
Darshan of our Beloved Srila Gurudeva and hear his sweet
Hari Katha.

Then on the 7th and 8th January the festival will
move to Durban venue still has to be confirmed
i will post confirmation once it becomes available.
Then Srila Gurudeva travels to Johannesburg
and then leaves for Brazil for his Vyasa Puja.
Srila Gurudeva returns on the 24th January 2010
and then Johannesburg will have the great fortune
of Hearing from Srila Gurudeva.Those dates are
not confirmed i`ll keep you informed.

I`ll write more on Srila Gurudeva and keep
you all informed,feel free to ontact me for
any info.We have a wide selection of Srila
Gurudeva`s books including the latest printed
book Gopi Gita which will be available to the
public in 2 weeks time.

No control over Freedom,A morning walk converstaion by Srila Narayana Maharaja with his discples and followers

2009-08-26T00:06:00.000-07:00

No Control Over Freedom
Tuesday, 25 August 2009
Srila Bhaktivedanta Narayana Gosvami Maharaja
A Morning Walk Conversation
Venice, Italy: June 9, 2009

[Srila Narayana Gosvami Maharaja:] The topic of Sri Raya Ramananda’s conversation with Sri Caitanya Mahaprabhu is very high, very high. It is very difficult to even touch by one’s intelligence. The first part is not difficult to understand. It is the second part that is difficult – the part from which Raya Ramananda begins to discuss pure bhakti, then bhakti-rasa, then sakhya, (friendship) vatsalya, (parental love) madhurya (conjugal love) and sumadhura, (Srimati Radhika’s service mood), and then the process to obtain that most exalted love. It is so high; it is the most elevated chapter in Sri Caitanya-caritamrta. This manifestation of Sri Caitanya Mahaprabhu – rasaraja-mahabhava – this is not told even in Krsna-lila. In Krsna’s pastimes we read about Radha and Krsna, but not about this.

Any questions?

[Devotee:] Srila Gurudeva, you said that an aspiring devotee who is reading Bhagavad-gita and starts chanting the maha-mantra mostly chants nama-aparadha (offensive chanting), and sometimes nama-abhasa (chanting in the clearing stage). My question is this: When we go on nagara-sankirtana, so many people hear the maha-mantra. They don’t know any rules or regulations and they chant without faith and without offenses (asraddha nama-abhasa). You said when the aspiring devotee chanting is in the bodily conception of life, his chanting is nama-aparadha. But those new people, who are innocent, who don’t know anything, what kind of chanting and hearing are they doing?

[Srila Narayana Gosvami Maharaja:] Even nama-aparadha is not ordinary, it is high-class. Nama-aparadha is of so many of kinds and gradations, not only one kind; for example one of the varieties is vaishnava-aparadha. Actually, it is very good that one is chanting nama-aparadha. That will bring one to nama-abhasa, nama-abhasa will bring one to suddha-nama, (pure chanting of the holy name, wherein Krsna is revealed as non-different from His name) and that will bring one to a still better stage, prema-bhakti.

[Suddhadvaiti Maharaja:] In “Brahmana and Vaisnava”, a book by Srila Bhaktisiddhanta Sarasvati Thakura, it is written that when the jiva falls down from the tatastha region, he first becomes Lord Brahma in one of the universes. He becomes one Lord Brahma.

[Srila Narayana Gosvami Maharaja:] If hundreds of millions of jivas are coming from the tatastha realm to this world at the same time, will they all become Brahma?

[Suddhadvaiti Maharaja:] They will become Brahma, but not in the same universe. They will be Brahmas in different universes. It is written in that book by Bhaktisiddhanta Sarasvati Thakura.

[Madhava Maharaja:] I read the entire book a few months ago, and I never saw that statement there.

[Suddhadvaiti Maharaja:] I have the paper in my…

[Srila Narayana Gosvami Maharaja:] I doubt that it is there.

[Suddhadvaiti Maharaja:] My question is this: When we go walking, we see billions of blades of grass. How did those blades of grass come from a high position to that lowly position as grass?

[Srila Narayana Gosvami Maharaja:] It is by their free will.

[Suddhadvaiti Maharaja:] What kind of karma makes one fall down from the human form all the way down there?

[Srila Narayana Gosvami Maharaja:] The analogy is given of a very small seed. If that seed is thrown on the edge of a sword’s blade, it will immediately fall on one side or the other. It will not remain on the blade’s edge.

Even without the fruit of karma, it will go here or there. Similarly, even without being subjected to enjoying or suffering the fruit of one’s past activities, because the jiva’s nature is to be tatastha (marginal), he must always choose this or that. He must go from the tatastha realm.

[Ashrama Maharaja:] But where is the free will? It seems like there is no free will. The jivas are going either here or there.

[Srila Narayana Gosvami Maharaja:] Krsna has given them independence, free will, whether they are in the realm of tatastha-sakti or once they become conditioned souls. That independence must always be with them. Even when they become liberated, that tatastha-bhava (the mood of the marginal living being, with the free will to choose) will be present within them.

[Ashrama Maharaja:] But when he hits that demarcation, or that sharp edge of the blade, going this way or that way…

[Srila Narayana Gosvami Maharaja:] In all situations the jiva has his natural, intrinsic marginal nature, and this is also true when he is in Goloka Vrndavana. However, there in Goloka Vrndavana, Yogamaya, always protects him; so he never falls to this world from there.

Krsna never interferes with his freedom. Wherever he wants to go, he can go.

[Suddhadvaiti Maharaja:] The human form is a platform on which one performs karma. How does one fall from human life all the way down to being a blade of grass?

[Srila Narayana Gosvami Maharaja:] Freedom has so many possibilities. Someone may think, “I will be grass.” You cannot control his freedom. One may think, “I will be a mountain,” or “I will be river,” or “I will be human,” or “I will be a tiger.” There is no control over his freedom.

[Ramanatha dasa:] Gurudeva, when we’re out distributing books or preaching, sometimes we meet people who say, “Yes, we know about reincarnation. I want to be a dog in my next life,” or “I want to be a cat,” or “I want to be a tiger.”

[Srila Narayana Gosvami Maharaja:] They want that? Well, what can we do?

[Suddhadvaiti Maharaja:] Who would want to be a blade of grass?

[Madhava Maharaja and others:] Uddhava.

[Srila Narayana Gosvami Maharaja:] Why would he not want to be a blade of grass? In that way Krsna will walk by him and the gopis will walk by him. In this way he would be bathed by the dust of their lotus feet.

[Devotee:] One little question, Gurudeva. I heard that one can go to Vaikuntha by chanting namabhasa. Is this true?

[Srila Narayana Gosvami Maharaja:] At first Ajamila chanted nama-abhasa, and by that chanting a platform was created to ready for him for going to Vaikuntha. Then his gurus, the four Visnu-dutas, taught him about suddha-nama. Later on, by his chanting of suddha-nama, he actually went to Vaikuntha.

[Srauti Maharaja:] At the time of the jiva’s choosing which way to turn, he may look left and right. What does he see exactly?

[Srila Narayana Gosvami Maharaja:] He sees in this world that all are enjoying sense gratification – like some of our brahmacaris sometimes think, “Oh, sense gratification is very, very good. It is greater than Krsna’s service. There is nothing of value in Krsna’s service.”

[Sajjana Maharaja:] Sometimes it is said that the jiva falls to this world by chance, and sometimes it is said that the jivas’ fall is his own fault. Which is correct?

[Srila Narayana Gosvami Maharaja:] Try to understand that both are the same.

[Devotee:] Gurudeva, does the jiva wear clothing?”

[Srila Narayana Gosvami Maharaja:] Krsna is ‘smaller than the smallest,’ [*See Endnote 1] but still He has form. In the same way, although, by one’s transcendental nature one is infinitesimal [1/10,000 the tip of a hair particle] but he has a very good form. He can be like a mountain, or he can be in a blade of grass, smaller than an ant.

And certainly he wears clothing. Is Krsna naked?

[Devotee:] No.

[Srila Narayana Gosvami Maharaja:] Is Radha naked?

[Devotee:] No.

[Srila Narayana Gosvami Maharaja:] They wear clothing, certainly; and in the same way, the jiva wears clothing.

[*ENDNOTE 1: He is smaller than the smallest. The living entity is one ten-thousandth part of the tip of a hair, but the Lord is so inconceivably small that He enters into the heart of this particle. Therefore He is called smaller than the smallest. As the Supreme, He can enter into the atom and into the heart of the smallest and control him as the Supersoul. Although so small, He is still all-pervading and is maintaining everything. By Him all these planetary systems are sustained. We often wonder how these big planets are floating in the air. It is stated here that the Supreme Lord, by His inconceivable energy, is sustaining all these big planets and systems of galaxies. The word acintya ("inconceivable") is very significant in this connection. God's energy is beyond our conception, beyond our thinking jurisdiction, and is therefore called inconceivable (acintya). Who can argue this point? He pervades this material world and yet is beyond it. We cannot comprehend even this material world, which is insignificant compared to the spiritual world—so how can we comprehend what is beyond? (Bhagavad-gita, 8.9, Purport)]

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Last Updated on Tuesday, 25 August 2009

An article by Sripad Bhagavat Maharaja

2009-08-21T05:50:00.000-07:00

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Uncle Bhagavat Maharaja

Thursday, August 20, 2009
Celebrating Unity and Diversity in Gaudiya Vaishnavism
These are my thoughts on my Birthday

I started my first world preaching tour in November of 2008 in Alachua Florida. It has been a great tour. I have been to Florida, Texas, California, Hong Kong, Malaysia for Srila Narayan Maharaja’s Vyasa Puja, India for Gour Purnima, Bangalore, Vrndavana, Italy, England, France, Italy again for Srila Narayan Maharaja’s European festival, and back to Hong Kong and I am now in Mumbai. Some of the highlights for me on this tour are that I have been able to participate in festivals, kirtans, and classes, with various different Gaudiya Vaishnava associations including ISKCON.

In Malaysia the devotees from Srila Narayan Maharajas sangha in Johur Baru made a Sobha Yatra festival where they carried their deities of Lord Jagannatha, Lord Baladeva and Lady Subhadra on one cart. They invited the ISKCON center to come with their full size Srila Prabhupada Murti for the other cart with a picture of Srila Narayan Maharaja. We went all around the neighborhood with the carts and a Chinese Dragon team because it was close to or on the day of the Chinese New year. It was so colorful and exciting and the people from all cultures in Malaysia came out on to the streets and greeted us, gave gifts, performed aratik, and in general had a wonderful time in spite of the rain. Both parties were completely happy and we celebrated our unity and diversity as two branches of the same Gaudiya Vaishnava family.

In Mayapura I got the opportunity to glorify my dear God Brother Srila Gour Govinda Maharaja on His Disappearance day in the Gour Govinda Ashram that is in Sridham Mayapura. I sang Guru puja and talked for over and hour on the pastimes and glories of the Great Saint that I was so fortunately allowed to live with in an intimate way for over 3 years in India.

In Vrndavana I sang the morning Guru Puja for Srila Prabhupada and gave a Bhagavad Gita Class that night. I honored my Srila Prabhupada alone in His temple Guru Puja and glorified the purports of His Bhagavad Gita As It Is that evening in the class.

In London at the Bhaktivedanta Manor my old friend Ananta Shakti Prabhu arranged a plate of Mahaprasad from the noon aratik I attended and I caught up with old friends like Krpa Moya Prabhu whom I shared lunch with, Tattvavit Prabhu and others. In Soho Street I had a nice Lunch at the Govinda’s Restaurant and went upstairs where they asked me to lead the singing for the noon aratik. I led a good old fashioned Hare Krishna Kirtan changing the tune only twice in half an hour. All were happy especially me.

In Rome I stayed at Srila Bhakti Vaibhava Puri Maharajas Temple with his disciples. Srila Prabhupada told myself and Srila Gaura Govinda Maharaja in 1977 to preach together with His Godbrother Srila Puri Maharaja and we did. I went to Berhampur and did programs with him and he came to Bhubaneshwara and did programs with us. He was a great friend of Srila Prabhupada’s and I was honored to stay in his temple with his disciples. I was asked to lead the morning mangal aratik and the Gurupuja and give class. This temple sang different songs then we sing in Srila Narayana Mahrajas sanga or that are sung in ISKCON for Mangal Aratik. I sang their songs and they allowed me to glorify Srila Narayana Maharaja there during the Guru Puja which was performed in front of Srila Prabhupada’s Murti and Srila Bhakti Vaibhava Puri Maharaja’s picture both on their own vyasasanas. They added a picture of Srila Narayana Maharaja and so after I sang Sri Guru Carana Padma I sang the pranam mantras and glories of Srila Prabhupada, Srila Bhakti Vai Bhava Puri Maharaja, and Srila Narayana Maharaja as well.

In Hong Kong one independently wealthy lady sponsored a Rathayatra parade and festival in a theater on Rathayatra day. She invited the Ritviks, ISKCON and Srila Narayan Maharaja’s Sanga. Narasimha Maharaja from ISKCON led the kirtana for part of the procession and then I led the kirtana after that at the request of Chandra Shekara Prabhu the GBC for ISKOCN in Hong Kong. At the Theater Narasimha Maharaja and me shared lunch prepared by one of Srila Narayan Maharaja’s disciples and caught up on old times from London and Calcutta. During the program the ISKCON and Ritvik devotees spoke and then the GBC for ISKCON, Chandra Shekar Prabhu, spoke beautifully about the pastimes of Sri Caitanya Mahaprabhu and the inner meanings of the Rathayatra pastimes in very clear and simple to digest way for the entire audience. Nanda Prabhu who is the local Temple president here for Srila Narayan Maharja’s sanga spoke in Chinese at the end and then gave the microphone to me. I spoke about how Srila Prabhupada was responsible for spreading the glories of Rathayatra all over the world and I spoke of the glories of Sriman Jayananda Prabhu who assisted Srila Prabhupada in this pastime. Then I was asked to lead the concluding Kiratan which everyone joined in together.

Presently in Mumbai I am staying at the ISKCON JUHU Temple by the grace of my old God Brother Bhima Prabhu who is the zonal secretary. This place is especially dear to me because I had most of my association with Srila Prabhupada here in this temple as it was being developed. I have been giving classes leading kirtans and having a wonderful time. The devotees here all have a very enthusiastic service attitude which is both refreshing and enlivening.

Whichever temple I go to I try to honor the particular way in which the founder acharya of that branch of our Gaudiya Vaishnava sampradaya has established the worship. I do not try to impose anything from another branch of the Sampradaya because each branch has their own flavor and so I honor that flavor and savor the rasa or taste that it provides me. After all Variety is the spice of life. To me this is the beauty of our Sampradaya it has so many variations on a theme and we can celebrate the unity of our Gaudiya Vaishnava Family while honoring the diversity which it manifests. We can read in the Caitanya Caritamrta how the devotees from Bengal were different from the devotees in Orissa and both were glorified and glorious!

When I was at Srila Bhakti vai Bhava Puri Maharajas Temple I was asked by his disciples what they should do now after the departure of their Guru Maharaja. I advised them to take shelter of and siksha from the Sannyasis that their Guru Maharaja had appointed to be his successors. I said you can take siksha from any sadhu but you should continue in the mood of your Guru Maharaja and take shelter of the successors he specifically appointed. A devotee from an ISKCON Temple asked about a situation where there were many devotees in the Temple who could not decided who to take initiation from. He asked me about whether they should look outside ISKCON to take initiation. I told him that there were many qualified persons in ISKCON who can give Hari Nam and Diksha. I named a few and told them to take diksha and siksha from them and that they could also take siksha from any other sadhu they were attracted to. Siksha is just as powerful as diksha and can be very valuable for the advancement of our spiritual life. Srila Bhakti Vinode Thakura took diksha from Bipin Bihari Goswami but He accepted siksha from Jagannatha Das Babaji who he revered equally to his diksha guru.

I believe that Srila Narayan Maharaja, Srila Prabhupada, Srila Saraswati Thakura, Srila Bhaktivinode Thakura, and Srila Narottama Das Thakura all share this sentiment celebrating the unity and diversity of Gaudiya Vaishnavism. Unfortunately not all of their followers do and as a result there is some unnecessary friction when there need be none at all. This is not the first time that there has been so many groups of Gaudiya Vaishnavas separated from each other over misunderstandings and a failure to celebrate their unity in their diversity. During the time of Srila Narottam Das Thakura there were several branches arguing over what was the real siddhanta and legacy of Sri Caitanya Mahaprabhu. Some were rejecting Lord Nityananda but accepting Lord Caitanya. Others were saying that Narahari was part of the Pancha Tattva not Srivas Thakura. Other misconceptions about siddhanta were also manifesting. The result was disputes, disagreements, and disunity. Srila Narottam Das Thakura wanted to resolve this and unify the Gaudiya Vaishnavas so that Lord Caitanya Mahaprabhu’s mission could be spread unrestrictedly and unlimitedly. He called for a meeting of all the Vaishnavas in Kheturi to discuss everything and do kirtan together. At the commencement of the festival Srila Narottam Das Thakura led a beautiful Hari Nama Sankirtana which was performed in great ecstasy by him and all of the devotees. When he did this Hari Nama Sankirtana although the members of the Pancha Tattava had already departed this world they began to manifest themselves in front of all the Vaishnavas by dancing and chanting in ecstasy. You can imagine what Jhanavi Mata and Birbhadra, the wife and son of Lord Nityananda felt like when they saw him. When Acyutananda saw his father Advaita Acarya and others saw their siksha and diksha Gurus in the different members of the Pancha Tattva. The festival was a complete success as it united all of the Gaudiya Vaishnavas in purpose and siddhanta and established the Caitanya Caritamrta and its siddhanta as the most authorized biography of Sri Caitanya Mahaprabhu. Unfortunately things gradually dissolved and it fell upon the shoulders of Srila Bhaktivinode Thakura to both resurrect and again establish the unified siddhanta of the Gaudiya Vaishnavas.

Srila Bhaktivinoda Thakura had firm faith that the prediction of Lord Sri Caitanya Mahaprabhu would come to fruition.

Prithvi-parjanta jata ache desa-grama
sarvatra sancara hoibek mora nama.

“My name will be preached in all the countries
and towns that exist throughout the world”

To accomplish this Srila Bhaktivinoda Thakura engaged himself tirelessly praying, writing, preaching, and organizing Hari Nam Sankirtan and other preaching activities.

One of his most important efforts in this regard was finding the original holy birthplace of Sri Caitanya Mahaprabhu. Srila Bhaktivinoda Thakura would make this a rallying point for both the various Gaudiya Vaishnava’s of his day and for the future Sankirtan missions from all over the world. Srila Bhaktivinoda Thakura remembered that Narottam Das Thakura had organized the Kheturi festival 450 years ago to unify all the followers of Sri Caitanya Mahaprabhu. With this idea in mind Srila Bhaktivinoda Thakura brought together all the followers of Lord Sri Caitanya Mahaprabhu at the Lords birthplace on Gaura Purnima March 21, 1895. On that day He installed the deities of Lord Sri Caitanya and his consort Srimati Vishnupriya with a ceremony and sankirtan festival at the site of the newly constructed temple. There were thousands of devotees of Lord Caitanya at this festival from all the various Gaudiya Vaisnava groups and many of the devotees remarked that such a gathering had not taken place in 450 years since Srila Narottam Das Thakur’s famous Kheturi festival. Srila Bhaktivinoda Thakura had now brought them all together to remind them that their real purpose was to co-operatively preach the mission of Sri Caitanya Mahaprabhu and spread the Hari Nam Sankirtan movement of the Lord all over the world.

The next year 1896 Srila Bhaktivinoda Thakura would begin planting the seeds of preaching in the western world by responding to the entreaties of the famous poet Ralph Waldo Emerson who had opined that he could not read the Thakur’s Sri Krishna Samhita in Sanskrit. Srila Bhaktivinoda Thakura would send the newly completed Sri Gauranga-lila-smarana-stotram. This book contained 104 Sanskrit verses but was prefaced by an introduction written in the English language called Sri Caitanya Mahaprabhu: His Life and Precepts. This introduction was a summary of the Sanskrit verses explaining in concise and nectarine terms the life and teachings of Sri Caitanya Mahaprabhu as found in the Sri Caitanya-Bhagavata and Sri Caitanya Caritamrta. It was sent to Universities and intellectuals in different parts of the world with the conviction that this English introduction was something that Westerners could read and benefit from. One of the institutions that received the book was McGill University in Montreal, Canada.

Having now begun the preaching of Sri Caitanya Mahaprabhu’s mission in the western world Srila Bhaktivinoda Thakura continued praying for the day when this preaching would make such an impact that it would develop into a world wide movement that would eventually embrace and liberate everyone in the world. These prayers of Srila Bhaktivinoda Thakura were actually predictions of his in which he had boldly unfolded the following vision of the future in an article published in Sajjana-Tosani more than ten years earlier in 1885. It appears as follows:

“Lord Caitanya did not advent Himself to liberate only a few men of India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and preach the Eternal Religion. Lord Caitanya says in the Caitanya-Bhagavata: “In every town, country, and village, My name will be sung”. There is no doubt that this unquestionable order will come to pass… Very soon the unparalleled path of Harinama-sankirtan will be propagated all over the world. Already we are seeing the symptoms…(Srila Bhaktivinoda Thakura goes on to talk about the Salvation Army band marching through the streets of the western world as the first strains of sankirtan in the west) the article continues: Oh for that day when the fortunate English, French, Russian, German, and American people will take up banners, mrdangas, and kartalas and raise kirtana through their streets and towns. When will that day come? Oh for the day when the fair skinned men from their side will raise up the chanting of ‘jaya sacinandana, jaya sacinandana, kijaya’ and join with the Bengali devotees. When will that day be?”

Srila Bhaktivinode Thakura continued with his prediction “On such a day they will say, “Our dear Brothers, we have taken shelter of the ocean of Lord Caitanya’s Love; kindly embrace us”. Some will say that this has already happened but if you read the rest of the prediction you will see that it may have happened on the surface but it has not taken place deep within our hearts and souls. Srila Bhaktivinoda Thakura continues “that day will witness the holy transcendental ecstasy of the Vaisnava dharma to be the only dharma, and all sects and religions will flow like rivers into the ocean of Vaisnava dharma. Oh when will that day come?” In another place he repeats the same prediction a little differently: “Oh when will that day come, when pure and transcendental Vaisnava prema will be the only religion of all souls and all tiny sectarian religions will meet in the unlimited and universal religion of Vaishnavism as rivers merge into the great ocean? O when will that day come?

Another prediction by Srila Bhaktivinode Thakura on the future unity of all of the world’s religions is given in Sri Caitanya Mahaprabhu: His Life and Precepts, pages 68-69 as follows:
“The dharma preached by Caitanya Mahaprabhu is universal and not exclusive … The principle of kirtan as the future church of the world invites all classes of men, without distinction of caste or clan, to the highest cultivation of the spirit. This church, it appears, will spread worldwide and replace all sectarian churches, which exclude outsiders from the precincts of the mosque, church, or temple.”
Srila Bhaktisiddhanta Saraswati Thakura once wrote the following statement in an article titled “THAKURA BHAKTIVINODA” which announces with absolute conviction the unquestioned manifestation of the final prophesy just mentioned, while admonishing those who would not participate in it’s fulfillment.

“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 Shree Krishna Chaitanya. 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.”

On the last day of His manifest pastimes on this planet Srila Bhaktisiddhanta Saraswati Thakura said many things. The following statement was one of them:

“The stream which flows from Srila Bhaktivinoda Thakura will never be dammed up. Remember this and vow to double your efforts to fulfill Srila Bhaktivinoda Thakur's desires.”

When my Srila Prabhupada was asked about Srila Bhaktivinoda Thakura’s statement that “He had not finished His work” Srila Prabhupada replied: “Then let us finish it, He is Vaishnava, He is all powerful, He could have done, but He left it for us to finish, so we should finish it.”

Unfortunately there are many devotees from the different sangas who do not share this vision of unity and diversity. They insist that their particular Guru or institution is the only authorized avenue for spiritual advancement. Due to their hollow pride of race, pseudo-knowledge or pseudo-virtue and insecurities and weaknesses in their own practice of Bhakti they can only feel good about themselves when they criticize others as being less fortunate because they do not have the association of their particular Gurudeva or Institution.

This attitude does not finish the work of Srila Bhaktivinode Thakura it obstructs it. We the disciples of Srila A.C. Bhaktivedanta Swami Prabhupada have a responsibility to fulfill the order of our spiritual master and finish the work that Srila Bhaktivinode Thakura started. To bring about the fulfillment of the prophecy that all the Gaudiya Vaishnavas will embrace in Vaishnava Prema creating a Vaishnava Dharma that is so attractive it will cause all of the other religions of the world to flow into it like the rivers into the ocean. Our failure to do so will place us in the category of those who would thoughtlessly let heir hollow pride get in the way of the consummation of the society for all pure souls and hence we will forfeit having any place in it.

Some may say that we need another Srila Narottam Das Thakura or Srila Bhaktivinode Thakura to make this manifest. However I feel that we already have the order from Srila Prabhupada if we work together to fulfill the order it will happen. We the disciples of Srila Prabhupada have been empowered by HIM to make this manifest by HIS order. Just like everything else that Srila Prabhupada accomplished He did so by empowering his disciples. Srila Prabhupada Himself was empowered to fulfill the order of his Guru Maharaja long after His Guru Maharaja departed form this manifest plane. Now it is up to us to build a consensus amongst all of the Gaudiya Vaishnavas to fulfill this prophesy. And what will happen if we do not do it?

Once my Srila Prabhupada wrote a letter saying that “Lord Caitanya Mahaprabhu predicted that in every town and village my name will be heard” “Now” my Srila Prabhupada said: “I have started this world wide mission and some of you are helping me so you will also get some credit”, “however even if all of you were to leave me tomorrow still it would happen only some one else would get the credit.” “God said it would happen therefore it must happen.”

So how much more definitely are the predictions of the pure devotee of the Lord fulfilled by the Lord? Based on Tattva Siddhanta I believe with absolute certainty that Srila Bhaktivinoda’s predictions must be fulfilled. However who will get the credit? Srila Prabhupada has made all of the arrangements. He has placed His disciples everywhere. They are serving in or connected to just about every Gaudiya Sanga. Srila Prabhupada’s books are influencing everyone. The present Acharya’s of two different Gaudiya Matha’s started with and still study Srila Prabhupada’s books on a regular basis. Acharya’s and vaishnavas in all of the other Gaudiya Matha’s read Srila Prabhupada’s books. He has given us the order and he has made all of the arrangements. He has spread his influence everywhere and we need only take up the order with the same conviction and determination and patience and humility and love that He himself displayed as he fulfilled the order of His Guru Maharaja.

Can we become humble enough to celebrate the unity and diversity of Gaudiya Vaishnavism and see all the sangas as different limbs of Lord Caitanya’s body and embrace each other in Vaishnava Prema and by doing so create the Vaishnava dharma that will be so attractive to the whole world that all will enter into it? Will we go down in history as the generation that passed up the greatest golden opportunity to fulfill this order of Srila Prabhupada, to fulfill these prophesies of Srila Bhaktivinode Thakura? Or will future generations mark this point in time as the beginning of a new era in Gaudiya Vaishnava history which was inspired by the tireless, humble, patient, loving, efforts of the disciples of Srila A.C. Bhaktivedanta Swami Prabhupada to fulfill His order and these prophesies of Srila Bhaktivinode Thakura? Will the future generations remember us as the ones who failed to fulfill the order of Srila Prabhupada and kept everyone apart or the ones who built the consensus that brought everyone together to fulfill the prophecy of Srila Bhaktivinode Thakura?

I ask all of you who are Srila Prabhupada’s disciples and followers, how do YOU want to be remembered in the annals of Gaudiya Vaishnava History? This prophecy will be fulfilled! Will we, as Srila Prabhupada’s disciples let this opportunity pass to another generation to fulfill? Or will we follow in the footsteps of our Guru Maharaja and fulfill the order?

HISTORY IS CALLING! ARE WE LISTENING?
Posted by Uncle Bhagavat Maharaja at 9:12 AM
Labels: bhakti bhakti bhakti Caitanya chaitanya krishna krsna radha sankirtan Srila Gurudeva Srila Narayan Maharaja Srila Prabhupada yoga hari Nama
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