To Be Covered by Sweetness

To Be Covered By Sweetness
Discussions with the GBC
On the book, Raga-Vartma-Candrika [Part 4]
Mathura, India: 1991



[Respected Harikatha Readers,
Please accept our humble obeisances. All glories to Sri Guru and Gauranga.
For those of you who did not receive Parts 1-3, you can find them on www.backtobhaki.com and www.purebhakti.com.
In 1991, Srila Narayana Gosvami Maharaja led several members of the ISKCON GBC discussions on Raga-vartma-candrika, a famous Sanskrit treatise written by Srila Visvanatha Cakravarti Thakura. Below is the Part 4 in that series of discussions, and we hope to send you the rest, one after another.
Your aspiring servants, the Harikatha Team]

Srila Narayana Gosvami Maharaja: As Lalita trains Srimati Radhika in this way [for Radhika’s nocturnal meeting with Sri Krsna], Rupa Manjari watches, and our guru in this world, as sakhi-manjari in that world, also watches.
     The manjaris know everything – at what time they should go and how they should go – and they very cleverly make all arrangements. This is abhisara (the nocturnal meeting).
     Krsna is waiting at Sanketa. The night is dark, and it is raining. The manjaris come there first to find Krsna and tell Him that Srimati Radhika will not come that night. Actually, Radhika has already come and is hiding, watching to see Krsna’s reaction. In order to further increase Krsna’s desire for Srimati Radhika, the manjaris lie to Him, saying, “She will not come tonight.” Krsna practically faints at that time, and anxiously suggests a way for Radhika to meet with Him. If the manjaris see that Krsna is sincerely hankering to meet with Radhika, they at once go and tell Her, and She then comes to Him. Otherwise, She will not come.
     Sometimes, when it is time for abhisara, it may be that their fathers-in-law or mothers-in-law, or all of their sisters-in-law, are present in their homes. The manjaris must be so clever that they can find a way to cheat their in-laws, telling them lies and cleverly devising a way for Radha and Krsna to meet. This is called abhisara. The manjaris perform all these activities; they know so many clever tricks.

Sripad Tamal Krsna Gosvami: What is the exact meaning of that word abhisara?

Srila Narayana Gosvami Maharaja: You should know the meaning of abhisarika. It is a Sanskrit word referring to the heroine who leaves her home and travels to meet her lover at the assigned rendezvous bower. There are eight kinds of gopis: 1) abhisarika, meaning ‘the gopi who arranges the abhisara (meeting).’
     2) Vasaksajja, meaning ‘the beloved gopi who beautifies the bower with various types of decorations in the mood of preparing the bed-chamber for her dearmost lover.’ She is always thinking that “Krsna is coming just now, just now, just now.” As she makes the bed, she is always listening for any noise. If she hears a rustling sound of leaves, she thinks that Krsna is coming.
     3) Utkanthita, meaning ‘the gopi who repeatedly glances down the path in great eagerness, anxiously anticipating the arrival of her beloved Sri Krsna.’ She is so eager for Krsna to come, thinking, “Krsna is just coming, just coming, just coming. When will He come? When will He come?” Then, if Krsna does not reach there, she is called khandita.
    4) Khandita: When Krsna arrives late and His body bears some signs of having enjoyed with another lover, the heroine becomes extremely jealous, either chastising Him or pouting. On the occasion that the time for meeting Krsna is over and He has not yet come, she wonders why not. “Why has He not come? There must be some reason. Perhaps He has gone to another gopi, or He may have fallen into danger. There are so many demons in Vrndavana. Perhaps He had to…”

Sripad Dhanurdhara Maharaja: Watch out?

Srila Narayana Gosvami Maharaja: Yudha karna.

Sripad Madhava Maharaja: Fight.

Srila Narayana Gosvami Maharaja: “Perhaps He had to fight with some demons, or something else may have happened.”
Krsna finally comes, well after the appointed time, when it is about to be morning. Seeing some signs on Krsna’s body indicating that He has just come from another beloved, the heroine becomes so furious. She then has a lover’s quarrel with Him, and after that does not speak to Him.
     5) Kalahantarita: When, due to some quarrel with Krsna the heroine sends Him away, in Her anguish she becomes even more bereaved due to dismissing Him.
     On the occasion that Krsna apologizes, falls at the feet of Radhika, and at last convinces Her to give up Her anger, Srimati Radhika commands Him, “Put on My ankle-bells; braid My hair and decorate it.” and Krsna follows Her order. At this time, She is called 6) svadhina-bhartrka. There is no English equivalent for this word, but the meaning is that the lover is…

Sripad Tamal Krsna Gosvami: Under her control.

Srila Narayana Gosvami Maharaja: That lady who has gotten her lover under her control.
     [The other two kinds of heroine are: 7) Vipralabdha: If the heroine sits waiting in the secluded bower, and her lover does not show up at all, then She feels greatly disappointed; and 8) Prosita-bhartrka, whose lover is far away in a distant place.]
In each situation that manjari has some duty – to rebuke Krsna, to make Him understand, or to give consolation to Radhika. All the qualities required for service at these times reside in the manjaris. They prepare, give sympathy, decorate, and make so many arrangements:

nikunja-yuno rati -keli-siddhyai ya yalibhir yuktir apeksaniya
tatrati-daksyad ati-vallabhasya vande guroh sri caranaravindam

["Sri Gurudeva is always present with the sakhis, planning the arrangements for the perfection of Yugala Kisora’s amorous pastimes (rati-keli) within the kunjas of Vrndavana. Because he is so expert in making these tasteful arrangements for Their pleasure, he is very dear to Sri Radha and Krsna. I offer prayers unto the lotus feet of Sri Gurudeva."]

     So many arrangements are required to serve Radha and Krsna when They meet in the kunja and engage in Their pleasurable amorous affairs (vilasa). The sakhis and manjaris must cheat others, meet with Krsna, rebuke Him, and so on. Rupa Manjari is highly experienced – quite fit to do all these services.

Sripad Tamal Krsna Gosvami: Well-trained.

Srila Narayana Gosvami Maharaja: Well-trained. We should always remember what she does in her siddha-sarira (form as a gopi) as Rupa Manjari, and we should adopt her mood. However, until we receive our sthayi-bhava (our constitutional mood in one of the four rasas), which comes from hladini-sakti, we can only pray to have all these things as Raghunatha dasa Gosvami prays in Vilapa Kusumanjali.
     We cannot perform these services in our present stage, and the guru warns his neophyte disciples not to try. We can only pray, “When will my good fortune come, so that I will actually be able to render service like Rupa Manjari, Ananga Manjari, and our gurus?”
     Tad bhava lipsuna karya [tat means ‘of that,’ bhava means ‘the mood,’ lipsuna means ‘desiring to obtain,’ and karya means ‘to be executed.’] The devotee with genuine greed follows the mood and activities of Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, and our Gurudeva in his sadhaka-rupa (his form as a practitioner of raganuga-bhaki in this world), and in his siddha-rupa (his internally conceived form of a manjari), he follows Rupa Manjari, Rati Manjari, and Labanga Manjari in their service to Radha-Krsna Yugala (the divine couple).
Vraja-lokanusaratah [vraja-loka means ‘of a particular servant of Krsna in Vrndavana, and anusaratah means ‘following in the footsteps]: Those who have genuine greed must do just as the Vrajavasis have done. Here, ‘Vrajavasis’ refers to Rupa Manjari and other manjaris in madhurya-rasa.
Krsna performs two kinds of pastimes, aisvarya-lila and madhurya-lila. What is aisvarya-lila? Krsna is always full of six opulences: jnana, vairagya, sri, and so on (full knowledge, renunciation, beauty, strength, fame, and wealth). He always exhibits these, whether He is in His form as Narayana or whether He is in His original form as Krsna.
     We see that Krsna is full of these six virtues even in Vrndavana; He is never without them. When He killed Putana, He was a baby of only a few days. She tried to fly away when He took her breast in His mouth, but Krsna would not let her go: “Oh, I will take your milk, and at the same time your…”

Sripad Tamal Krsna Gosvami: “Your life.”

Srila Narayana Gosvami Maharaja: “Your life. I will keep you with Me always; I will never leave you.”
     Putana had the power of 10,000 elephants, yet she could not break away from Krsna. Baby Krsna was doing nothing, only gripping her breast in His mouth, yet He took her life. This is truly aisvarya-lila,

Sripad Tamal Krsna Gosvami: Full power.

Srila Narayana Gosvami Maharaja: But Krsna never changed His form. He remained as a baby and simply kept hold of Putana’s breast.
The residents of Vrndavana (Vraja-loka), are all engaged with Krsna in nara-lila, His sweet human-like pastimes. This pastime of killing Putana is in the category of nara-lila, even though Putana was killed by aisvarya. There is also aisvarya in Vraja, but side by side with madhurya. Moreover, the gopis see only madhurya, not aisvarya. Aisvarya is there, but…

Sripad Tamal Krsna Gosvami: Covered by madhurya.

Srila Narayana Gosvami Maharaja: It is covered by madhurya. It is not that in Vrndavana there is no aisvarya-lila. In fact, the aisvarya in Vraja is greater than in that of Dvaraka or even that of Vaikuntha, but it is always covered by madhurya. Srila Visvanatha Cakravarti Thakura has written that if there were only nara-lila and no aisvarya in Krsna, He would be simply an ordinary human child performing human activities. Without the quality of aisvarya, He cannot be God, and He would not be worshipped as the worshipful Deity of the various rasas. Without aisvarya…

Sripad Tamal Krsna Gosvami: He is not God.

Srila Narayana Gosvami Maharaja: He is not God, nor would He be the gopis’ object of worship (upasya).
     There is an interesting point to be noted here. We see that Nanda Baba, Yasoda, and all the gopas and gopis accept Krsna as Nanda Baba and Yasoda’s son, or as their friend; and they behave accordingly. When everyone saw seven year-old Krsna lifting Govardhana Hill on His left pinky finger, the elderly gopas told Nanda Baba, “This child is not an ordinary boy. He is just like Narayana, and perhaps He‘s even Narayana Himself.”
     Nanda Baba replied, “He may be Narayana ; but He is still my son. At the time of Krsna’s name-giving ceremony, I heard this from…”

Sripad Madhava Maharaja: Paurnamasi.

Burijana dasa: Garga Rsi.

Srila Narayana Gosvami Maharaja: Yes, Garga Rsi. Garga Rsi had told Nanda Baba and the other Vrajavasis at the time of Krsna’s name-giving ceremony that Krsna is not less than Narayana, and that He was previously Vasudeva’s son. This is why all the elder gopas were now saying, “So, don’t treat Him as your son, and don’t rebuke Him or tie Him up. Don’t abuse Him. Don’t call Him “Little thief” or “Cheater, rascal.” *[See endnote 1]
Nanda Baba at once laughed and said, “You are saying that He is God and that He held up Govardhana on His finger. Garga Rsi has also told us this. But I see that you are over sixty. Your mind is not working correctly. Krsna comes and begs from His mother, ‘Give me bread and butter.’ And He always weeps.      
     If He doesn’t get what He wants when He wants it, He becomes furious with anger; and sometimes He steals. These are not the symptoms of God. So whether or not He held up Govardhana, He is my son.
     Nanda Baba concluded, “But in my opinion, He did not do it; it was actually our Deity of Narayana, our grha-devata.

Burijana dasa: The worshipful Deity of our home.

Srila Narayana Gosvami Maharaja: Yes, the Deity of our home. It was He who lifted Govardhana upon hearing our prayer. We prayed to Narayana, and therefore He answered our prayers. It only appears that Krsna has done this.
     He is my son. If for argument’s sake we say that He is God, still He is my son. I will rebuke Him, I will discipline Him, and I will do whatever else is needed to make Him behave properly. I will keep him by my side.”
     Here, Nanda Maharaja is actually seeing that all of Krsna’s virtues make Him appear like God, but even though Krsna had performed an act of God, Nanda Baba still cannot give up his belief that Krsna is his son.
     Vasudeva and Devaki have a different conception. After killing Kamsa, Krsna and Balarama went to them in prison and untied their hathakari berhi

Sripad Tamal Krsna Gosvami and Sripad Dhanurdhara Maharaja: Shackles.

Srila Narayana Gosvami Maharaja: Shackles and handcuffs. The two boys wanted to offer obeisances to Their mother and father, who were standing with folded palms and praying, “Oh, You are God. We saw You…

Sripad Tamal Krsna Gosvami: In the wrestling arena?

Srila Narayana Gosvami Maharaja: We saw You when You originally appeared to us in a four-handed form, and now You have also come here before us.”
     Krsna thought, “My pastimes will be…”

Sripad Tamal Krsna Gosvami: Spoiled?

Srila Narayana Gosvami Maharaja: “My pastimes will be spoiled by their mood of aisvarya.” He therefore called for Yogamaya to come. Yogamaya came, and at the same time Krsna climbed onto Devaki’s lap and began to weep. Then, by the effect of Yogamaya, Devaki also began to weep; and Baladeva fell at the feet of Vasudeva, who began to weep as well. But Vasudeva and Devaki never saw Krsna as their son; they always considered Him as God.
     Here we see the aisvarya mood of Vasudeva and Devaki. It is accompanied with some madhurya, but so little that that madhurya cannot cover the aisvarya. But in Vraja, even if there is an abundance of aisvarya, Yasoda and Nanda do not forget that He is their son; they always remember this. For example, their breasts swell with pride as they observe, “Oh, Krsna has lifted Govardhana Hill. My son has done this? Oh, now all of Vraja can see how strong and powerful is my son.” *[See endnote 2]
     Srila Visvanatha Cakravarti Thakura has given these good examples, as he has also given examples for madhura-rasa. Regarding the gopis, he gives the example of the occasion that Uddhava went to Vraja to give them consolation. At that time Uddhava heard Radhika telling the bumblebee, “O bee, go at once! Get out of here. We will have no sandhi with Krsna. What is the meaning of sandhi?

Burijana dasa: Connection, no connection.

Srila Narayana Gosvami Maharaja: When two parties come to some agreement in court, what is that called?

Sripad Dhanurdhara Maharaja: Settlement.

Srila Narayana Gosvami Maharaja: Mutual settlement.

Sripad Giriraja Maharaja: I looked it up in the Brahmara-gita, and it means ‘reconciliation.’

Srila Narayana Gosvami Maharaja: Yes. “We cannot make any reconciliation with Him. We know who He is. We know who this person is, from His many previous births; not just from this birth.”
     This is the ‘aisvarya’ mood of Radhika and the gopis. This is how they ‘realize Krsna’s Godhood.’ They say, “Paurnimasi has told us about Krsna, and we have faith in her words. She told us that in His previous birth He was Rama, and He had the same blackish color as Krsna [deep green is also called ‘syama’] He loved Sita so much that He became Her servant; when He went to the forest He even took Her with Him and became her order-supplier. He cannot live alone, just as Krsna cannot live alone. Krsna always has to keep some lady with Him.
     “Sita once told Him, ‘Oh, look at that golden deer! Please go and bring it to me, either dead or alive. If it is alive I will take it to Ayodhya when our time of exile is finished, and at that time I will give it to Kaikeyi Ma or Bharata. And, if it is dead, I will make a mrgachalla from it.” Do you know the meaning of mrgachala? It is used as an asana.

Burijana dasa: Deerskin

Srila Narayana Gosvami Maharaja: “‘Or, I will make a very soft deerskin asana. In either case, I want it.’
     “Laksmana warned Rama, ‘I think this is the maya (illusory creation) of demons. You must not go.’
     “But we know that even Lord Brahma cannot change the mind of a lady once she has determined something, and what to speak of Rama, who is a servant of that lady. So Rama went to capture the deer.
     “At another time Surpanakha (a man-eating demoness) came disguised to Rama, saying, ‘I am so beautiful, and You are so handsome. I want to marry you. Your wife is not as beautiful as I. I am available for you.’ Rama replied, ‘Better to go to Laksmana. He is unmarried. My wife is here, so I cannot accept you; but He is single, so you can go to Him.’ Surpanakha then went and told this to Laksmana, who asked her, ‘Do you want to be a maidservant or do you want to be the queen?’ She answered, ‘I want to be the queen.’ Laksmana replied, ‘I am the servant of Rama. If you wed Me, you will be a maidservant. Rama can have many marriages and every wife will be a queen. So return to Rama.’ Again Surpanakha went to Ramacandra, who directed her back to Laksmana. Finally she became furious and was ready to eat Sita. At that time Rama told Laksmana, ‘Don’t joke with her. Great harm will come of this.’”
     Don’t ever joke with ladies. Don’t laugh with them or make them laugh.
     The gopis continued, “Rama was so cruel and lusty. Why did He cut Surpanakha’s nose and ears? He purposely marred her, just to make her ugly so that no one would ever marry her, and even her husband would not keep her. In her next birth Surpanakha came as Kubja, who was again so ugly that no one would marry her. So see what kind of person He is. See how cruel He is.
     “Then, in Satya-yuga, Krsna came as Vamana, and for no good reason He cheated Bali Maharaja, telling him, ‘I will take only three steps of land.’ Bali Maharaja agreed, ‘Yes, I will give you this.’ But when Vamana began to take His steps, He became so tall that with two steps He covered all three planetary systems and pierced the covering of the universe with the toes of His left foot. He then needed somewhere to place His foot for His third step, and Bali Maharaja offered himself, but still He was not satisfied. He tied Bali up and threw him down to hell.
     “That is what we know about that person, so we will not make any reconciliation with Him. Go away from here at once.”
     This is what Srimati Radhika was saying to the bumble-bee.
     Here, Srila Visvanatha Cakravarti states that the gopis heard from Paurnamasi that Krsna is God, that He came as Rama, Vamana, and all other incarnations, but nonetheless they personally recognized Him only as their lover.
     In this way, there is aisvarya in Vraja, but it is always covered with madhurya. Moreover, this aisvarya-bhava in the gopis comes only in viraha-bhava, in their mood of separation, not in meeting. Their aisvarya-bhava is like a piece of grass in three or four manas [1 mana = 40 kilos] of milk as the milk is being boiled over a very big fire. After much time, when that milk becomes very hot and begins to boil, the piece of grass comes up, but at once goes down.
     So only in the heat of separation is that ‘grass’ of aisvarya-bhava seen in the gopis. It is not visible all the time. Moreover, even when there is aisvarya, the gopis love Krsna only as their lover. They never think of Him as God.
     When aisvarya is anukula…

Sripad Madhava Maharaja: Favorable.

Srila Narayana Gosvami Maharaja: When aisvarya is favorable to nara-lila, in other words, when Krsna continues to act like an ordinary human, then it is madhurya.
     Here is an example of the madhurya-bhava that is sometimes in the heart of Devaki and Arjuna. For instance, when Krsna was sitting on the chariot, Arjuna told Him, “O Krsna, take my chariot to the middle of the battlefield.” And Krsna did that. But then, when Arjuna saw the Visvarupa, Krsna’s universal form, he became very nervous and said, “I will not address You as ‘Friend.’ You are God Himself.”
Arjuna became…

Burijana dasa: Aisvarya covered him.

Srila Narayana Gosvami Maharaja: Aisvarya was more powerful. Arjuna was overpowered by aisvarya and forgot that Krsna was his friend. Arjuna’s mood, as well as the mood of all other associates in Dvaraka-lila, is full of aisvarya. Sometimes there is madhurya, but it is always defeated by aisvarya.
     In nara-lila the devotee thinks that Krsna is the lover of the gopis, and He is Radha-kanta, the lover of Srimati Radhika. So, just as the gopis in nara-lila serve Radha and Krsna, we should also serve Them, as manjaris. This is the meaning of vraja-lokanusaratah.
     Nanda Baba, Yasoda, and the gopis have a relationship with Krsna as human beings even though they are not humans – this is nara-lila.
     You can see the meaning in Sri Bhakti-rasamrta-sindhu.

Bhurijana dasa: The whole verse: “In this Vraja, one engaged in spiritual practices under subservience to the residents of Vraja, with an eager longing to follow in the mood of their bhavas, (the feelings, and sentiments, of one’s desired dearest one of Sri Krsna) should serve Them both – Sri Krsna and his dearest Sri Radha (or Sri Nanda-Yasoda, as the case may be). This is applicable both in the stage of a sadhaka, the stage of spiritual practices while still in bondage, and also in the stage of siddha, when one has attained the object of such spiritual practices.”

["In the transcendental realm of Vraja one should serve the Supreme Lord, Sri Krsna, with a feeling similar to that of His associates, and one should place himself under the direct guidance of a particular associate of Krsna and should follow in his footsteps. This method is applicable both in the stage of sadhana and in the stage of sadhya , when one is a siddha-purusa, or a spiritually perfect soul." [We have included this translation, as quoted in Srila Prabhupada’s Nectar of Instruction Verse 8, for any readers who may find this translation clearer.]

Srila Bhaktivedanta Narayana Maharaja: I have also told this...

Bhurijana dasa: You have explained it very nicely.

Srila Narayana Gosvami Maharaja: This is the second sloka quoted by Srila Visvanatha Cakravarti Thakura.

[*Endnote 1 (Jagannatha Puri, Oct. 13, 2001)

[Srila Narayana Gosvami Maharaja:] But it is only in viraha (separation) that the gopis, and all the Vrajavasis, sometimes say, "Oh, He's God, the Supreme Lord." And in what context do they say this? They say, "Paurnamasi has told us this." Or, "Gargacarya has told us." Somehow they have heard this from them, but they themselves have no realization that Krsna is the Supreme Personality of Godhead.

[Prema-prayojana dasa:] Srila Visvanatha Cakravarti Thakura is always using the word 'jnana'. "They have the jnana that Krsna is Bhagavan; that He's Paramesvara."

[Srila Narayana Gosvami Maharaja:] They 'knew,' but 'know' in this connection means 'knowing (hearing) from others.' It does not mean, "I know; I have realization." It means they were 'hearing' that Krsna is God.

[*Endnote 2 (Holland, June 28, 2002)
[Syamarani dasi:] In the middle of your class you were explaining that none of the Vrajavasis know, or believe, that Krsna is the Supreme Lord.
[Srila Narayana Gosvami Maharaja:] Yes.
[Syamarani dasi:] Someone who doubted that principle once asked you, "What about the pastime in which Krsna became Visnu and Radhika became Laksmi?" You replied, "No. There's a deep meaning there…"
[Srila Narayana Gosvami Maharaja:] This was play.
[Syamarani dasi:] Can you please explain further?
[Srila Narayana Gosvami Maharaja:] It was only play. No associates – not even the grasses, creepers, parrots and birds, what to speak of any Vrajavasis like Nanda Baba or Yasoda Ma – ever believe that Krsna is the Supreme Lord. Krsna may be the Supreme Lord, the Lord of lords. He may be; but to the Vrajavasis Krsna is a friend, a son, or a beloved; only this.
[Syamarani dasi:] So they were playing a game?
[Srila Narayana Gosvami Maharaja:] Yes, it was for the recreation and entertainment (mano-ranjana) of Radha and Krsna and the gopis. Actually they do not know. They are all greater than Brahma, Sankara, and even Narada. They can teach bhakti to Narada, but still they don’t know that Krsna is the Supreme Lord. If anyone would tell them that He is God, the Vrajavasis would reply sarcastically, "Oh yes, you are right. Be right. Very good. If He is the Supreme Lord, then I want that everyone will attain bhakti to His lotus feet." Then bas [a Hindi word meaning ‘that’s the end of it’]; nothing is felt regarding Krsna's being God, and nothing is said further.

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Badger Festival Weather Report

Badger Festival Weather Report,

Dear Devotees,

If you are planning to attend the New Braj Hari Katha Festival in
Badger, CA this year from June 9th to June 15th, please read this
weather report.

We are experiencing an extended wet and cool spring this year. The
snow pack in the mountains above Badger is much greater and seems to
be sending cool air down our way.

We are expecting the weather to warm up for the festival, however for
early morning and late night programs, you will want to have warm
clothing, especially if you are camping, bring warm sleeping gear.
The weather can vary greatly in a matter of days at our 3000ft
elevation, so expect that it can go as low as 45F (7C) at night, and
as high as 95F (35C) during the day.

We will be ready to serve you on the morning of June 9th or as early
as the evening of June 8th. Unfortunately, under present
circumstances we're not able to host guests on the Festival grounds
before the 8th. If you are thinking of coming earlier please make
suitable arrangements for your accommodations.

We hope you have a safe journey and look forward to seeing you all
very soon,

The New Braj Community

559-337-2403

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Live Webcast From Orlando Florida Festival

Pray Srila Gurudeva's Hari Katha Enters Our Hearts Live Webcast From Orlando Florida Festival 5:00 PM EST Srila BV Narayan Maharaja's Transcendental Archive Summer 2010 "Syamarani didi says any home without Srila Gurudeva's archive is like a desert" Archive Sets $175 Desktop 1 Terabyte Drive Portable 500 Gigabyte Drive MP3 Collections $15 each Badger 1996-2010 Houston Alachua Vyasa Puja's Spanish Jaiva dharma MP3 Bhajan MP3 DVD $10 Free Shipping Please Visit www.PureBhakti.tv To order please contact Isa das 352 359 3664 or email isadas@hotmail.com

 

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For the Appearance Day of Lord Nrsimghadeva

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
WHO IS LORD NRSIMHADEVA?
(An Appearance Day Lecture)



[This year, 2010, the divine appearance day of Lord Nrsimhadeva is on May 26th (in America). The following is Srila Narayana Maharaja's lecture on the Lord’s glories, given a few years ago, on May 14, 2003, in Badger, California. It is ever-fresh:]

Today is the auspicious appearance day of Lord Nrsimhadeva. Who is Nrsimhadeva? He is Krsna Himself: "Kesava dhrta narahari rupa." Kesava is a name of Krsna meaning that He has fine hair. Lord Nrsimhadeva is that same Kesava, but not directly. He is none other than Cakra. Krsna's cakra (wheel-shaped weapon) becomes Nrsimhadeva. When there is a temple installation of Cakra, the prayers are offered to Nrsimhadeva.

Lord Nrsimhadeva's main mercy is His protection of the devotees. The Cakra who saved Ambarisa Maharaja was Nrsimhadeva himself, and the Cakra who killed Sisupala was also Nrsimhadeva; there is no difference between the two. All the paraphernalia (weapons) in the hands of Krsna manifest as His Visnu incarnations; and it can also be said that His incarnations are manifestations of Baladeva prabhu.

If you have any difficulties or problems given by demons or others, and you call Nrsimhadeva, He will come and save you. Vaisnavas therefore have a special consideration regarding Nrsimhadeva. We do not worship many other incarnations, like Vamanadeva, or Kurmadeva, or Kalki, but we do worship Nrsimhadeva.

Since there will be no cooking in the morning or midday today, I would like all the sannyasis and prominent speakers, one by one, to read continuously from the Srimad-Bhagavatam Seventh Canto (*See Endnote 1), and to also explain the verses – up to Prahlada Maharaja refusing to accept a material boon from Lord Nrsimhadeva. The readings should include the way in which Prahlada taught all the demon boys and made them maha-bhagavatas. In other words, it should include the chapter in which the verse beginning "guru susrusaya" is included. I would like that all of you attend and hear these readings.

There is no need of taking prasadam before dusk, the time of Nrsimhadeva's appearance. Only children and those who are old and sick, or those whose doctors have advised them not to fast – they may take something for their maintenance. If Nrsimhadeva sees that you are all fasting and taking so much trouble on His behalf, He will be pleased. Otherwise, if you joke and make merry, He will neglect you. It is for Nrsimhadeva that you are accepting this austerity, for all of you to attract His mercy.

Today we do this austerity, as we do on Ekadasi, Caitanya Mahaprabhu’s appearance day (Gaura Purnima), Rama-navami (the appearance day of Sri Ramacandra), and other holy appearance days like Janmastami and Radhastami. These austerities are not like those performed by the yogis; these are performed to attract Krsna's mercy, so try to follow.

I now want to begin our glorification of Lord Nrsimhadeva.

Yudhisthira Maharaja once performed a Rajasuya sacrifice. *[See endnote 2] He sent his army, under the guidance of Bhima and Arjuna, to conquer the entire world; but He did not want to kill anyone. He told his leaders that if the kings and princes of the other lands surrender without fighting, they should simply take a tax from them, and those kings and princes who wanted to fight could fight. Bhima and Arjuna traveled everywhere and took taxes from all the kings, and when they returned, a very high class of fire sacrifice was performed.

The question arose at the sacrifice as to who would be worshiped first so that the festival would be successful. Sahadeva proposed, "Krsna should be worshiped first, because He is the Lord of Lords, the Supreme Lord, and He is here."

Bhisma-pitamaha and others supported this proposal, but Sisupala became very angry. At that time Sisupala was the leader of Duryodhana and all the other demons. He was envious of Krsna and wanted to kill Him. He knew about the foretelling at his birth that Krsna would kill him, so he thought that he should kill Krsna first and be saved. He had previously wanted to marry Rukmini, but clever Krsna had kidnapped her in front of him and all the other princes and kings, defeated them all, and then married her.

Krsna is satisfied and complete (purna). He needs nothing in this world and He has nothing to take from anyone. Still, for the enactment of His transcendental pastimes He kidnapped Rukmini and married her, and Sisupala and the others could simply wring their hands. When Krsna was leaving their midst with Rukmini, the other princes and kings had exclaimed, "Alas, this bogus black person, in front of generals like Jarasandha, has kidnapped her – and they could not stop Him. He defeated them all and took her away!" Thus, Sisupala wanted to take revenge.

Now, at the Rajasuya sacrifice, he looked at Krsna and began to criticize Him and call Him ill-names. He challenged, "Who is this person?!" Krsna actually has no father or mother, but Sisupala accused Him that, "This person has two fathers, and no-one knows who His real father is. He has no caste, and no one knows where He is from. He is not only a thief, but a lusty person – very lusty. When He sees any lady He becomes attracted; and somehow, by trick, He brings those ladies to Him. Moreover, He is not satisfied with only one lady; He must have thousands and millions of ladies. Not only this, He once climbed on a tree with the garments of the gopis who were taking bath naked, and He told them that they should come before Him one by one to get their clothes.

“What is this silly thing?! You have no intelligence; you are so mad that you have selected Him to worship first. As long as I am here, I will not allow this!"

Hearing this, Duryodhana and other demons clapped.

Sisupala considered that as long as he was present, he would not let anyone perform their first worship to Krsna. He said that he would fight for this not to happen, and he thus managed to utter his one hundredth offense.

When Sisupala's mother had given birth to him, he had four arms. At that time an aerial voice announced that the person who Sisupala would see and two of his arms would disappear, that person would later kill him. All the relatives had come to see this beautiful and strong four-handed child. Out of social custom, Krsna took many ornaments for that boy, and being a representative of His father He came to see His cousin-brother. When He came near Sisupala He wanted to take him in His arms, but Sisupala's two arms at once disappeared. His mother began to weep loudly and said, "Krsna, You are my nephew, so I want to request a boon from You. It has been foretold by an aerial voice that whoever my son sees, thus making his two arms disappear, would later kill him. I pray for You not to kill him – even if he offends You." Krsna replied, "Oh yes, I am giving you this boon. I will kill him only when he abuses Me more than 100 times – otherwise I will not." His mother was very happy and said, "He will never do this. I will train him and teach him good behavior.”

When Sisupala became older, he learned of this fact. He therefore became angry and continuously abused Krsna. Now, when he had abused Him more than 100 times, Krsna took His Cakra. The Cakra wanted to go very fast – not slowly as it had moved when it had chased Durvasa. It had been only following behind Durvasa and not killing him. For Sisupala, on the other hand, it sliced off his head at once. A very effulgent light immediately came from Sisupala's body. That light went into the sky and then entered the body of Krsna.

Yudhisthira Maharaja wondered why rsis, yogis, and maharsis, after thousands of births of chanting mantras like "so 'ham, so 'ham" still could not attain the destination of sayujya-mukti (impersonal liberation). How wonderful it was, then, that this light entered the lotus feet of Krsna. But where did it go?
Narayana was present within Krsna's body, because all the incarnations are eternally in Krsna, the Supreme Lord. Sisupala thus returned to Narayana in Vaikuntha and became His doorkeeper Jaya, but this was not seen externally. The entire world is in the stomach of Krsna. Narayana and other incarnations can also easily fit there, but still His stomach can be empty and He can feel hungry.

Yudhisthira Maharaja was not an ordinary person. Bhima was very strong and powerful, and Arjuna was also. However, when we consider who was stronger –Yudhisthira, Bhima or Arjuna – we find that where Arjuna and Bhima were not successful, Yudhisthira Maharaja was successful by his mere glance. Bhima was once wrapped up by the body of a snake, and that snake would not release him. Yudhisthira then came, simply glanced at that serpent, and it left at once. So do not think that Bhima and Arjuna are more powerful than Yudhisthira. Arjuna's bhakti is superior to the others’, but dharma was especially present in Yudhisthira Maharaja. That is why he was called Dharmaraja, and that is why he was so powerful.

When Yudhisthira Maharaja saw Sisupala's soul enter Krsna's body, he began to think, "How wonderful! Even a yogi, rsi, or muni does not receive this kind of mercy from Krsna." He then asked Narada Rsi, "You know everything, and you can remove all my doubts. So please explain this: Krsna has no fear of anyone and He does not want anything from anyone. He is purnatama (complete), atmarama (always happy internally) and aptakama (satisfied and equal to all). So why does He take the side of devotees and demigods? And why does He defeat or kill demons? I want to know why."

Narada replied that the cause of all this is kala (Time) – the results of past activities. Sometimes, like during Satya-yuga, (the Age of goodness), the demigods and others like them become prominent. In Kali-yuga, on the other hand, the demons are more powerful. It seems that Krsna helps certain personalities, but actually the events of this world are controlled by Time. Krsna is equal to all, and everything here is thus due to kala.

You should not be angry or criticize anyone. If you are in distress or disturbed by many problems, it is due to you, yourself:

tat te 'nukampam su-samiksamano
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)]

Evatma krtam. What one has done in the past is now coming back to him. If one is a pure bhakta and the results of all his past activities are finished, why would problems come to him? His so-called problems are due to the mercy of Krsna. Problems are not coming; Krsna is sending them. The Pandavas were praying for great calamity so that Krsna would be with them. Krsna gave them great distress – as he gave to Draupadi when Dusasana tried to remove her clothes – and He did the same to Prahlada Maharaja.

He gave Prahlada so many troubles. Why? He considered, "The entire world should know that My devotees are exalted; they do not care about saving themselves, so I must save them." You can know all these truths by reading Srimad-Bhagavatam.

I request that you all read Srimad-Bhagavatam Seventh Canto until 6:00 p.m., at which time I will return and we will perform abhiseka (the bathing ceremony) of Nrsimhadeva. Some flowers should also be here for offering.

We will observe today as we do Ekadasi, and we can break our fast after Nrsimhadeva's birth (dusk). If anyone wants to break his fasting before that time, he may take only fruits and vegetables. If anyone wants to fast until tomorrow morning, he can do so very easily. Then, tomorrow we will worship Nrsimhadeva, and after that we will take prasada. Now, please bring Seventh Canto and begin.

Gaura Premanande.

[*Endnote 1 (from Srimad-Bhagavatam 7.8 Summary by Srila Bhaktivedanta Swami Prabhupada):

Hiranyakasipu was ready to kill his own son Prahlada Maharaja , but the Supreme Personality of Godhead appeared in front of the demon as Sri Nr-kesari, half lion and half man, and killed him.

Following the instructions of Prahlada Maharaja, all the sons of the demons became attached to Lord Visnu, the Supreme Personality of Godhead. When this attachment became pronounced, their teachers, Sanda and Amarka, were very much afraid that the boys would become more and more devoted to the Lord. In a helpless condition, they approached Hiranyakasipu and described in detail the effect of Prahlada's preaching. After hearing of this, Hiranyakasipu decided to kill his son Prahlada.

Hiranyakasipu was so angry that Prahlada Maharaja fell down at his feet and said many things just to pacify him, but he was unsuccessful in satisfying his demoniac father. Hiranyakasipu, as a typical demon, began to advertise himself as being greater than the Supreme Personality of Godhead, but Prahlada Maharaja challenged him, saying that Hiranyakasipu was not God, and began to glorify the Supreme Personality of Godhead, declaring that the Lord is all-pervading, that everything is under Him, and that no one is equal to or greater than Him.

Thus he requested his father to be submissive to the omnipotent Supreme Lord.

The more Prahlada Maharaja glorified the Supreme Personality of Godhead, the more angry and agitated the demon became. Hiranyakasipu asked his Vaisnava son whether his God existed within the columns of the palace, and Prahlada Maharaja immediately accepted that since the Lord is present everywhere, He was also present within the columns.



When Hiranyakasipu heard this philosophy from his young son, he derided the boy's statement as just the talk of a child and forcefully struck the pillar with his fist.

As soon as Hiranyakasipu struck the column, there issued forth a tumultuous sound. At first Hiranyakasipu, the King of the demons, could not see anything but the pillar, but to substantiate Prahlada's statements, the Lord came out of the pillar in His wonderful incarnation as Narasimha, half lion and half man. Hiranyakasipu could immediately understand that the extraordinarily wonderful form of the Lord was surely meant for his death, and thus he prepared to fight with the form of half lion and half man. The Lord performed His pastimes by fighting with the demon for some time, and in the evening, on the border between day and night, the Lord captured the demon, threw him on His lap, and killed him by piercing his abdomen with His nails. The Lord not only killed Hiranyakasipu, the King of the demons, but also killed many of his followers. When there was no one else to fight, the Lord, roaring with anger, sat down on Hiranyakasipu's throne.

The entire universe was thus relieved of the rule of Hiranyakasipu, and everyone was jubilant in transcendental bliss. Then all the demigods, headed by Lord Brahma, approached the Lord. These included the great saintly persons, the Pitas, the Siddhas, the Vidyadharas, the Nagas, the Manus, the prajapatis, the Gandharvas, the Caranas, the Yaksas, the Kimpurusas, the Vaitalikas, the Kinnaras and also many other varieties of beings in human form. All of them stood not far from the Supreme Personality of Godhead and began offering their prayers unto the Lord, whose spiritual effulgence was brilliant as He sat on the throne.

Endnote 2 – "After gaining victory in the Battle of Kuruksetra, Maharaja Yudhisthira, the Emperor of the world, performed the Rajasuya sacrificial ceremony. The emperor in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Maharaja Yudhisthira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Maharaja Yudhisthira’s leadership as the Emperor of the world."]

 

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Directions To The Orlando Festival With Srila BV Narayan Maharaja

Click Here To View As A Web Page

Sorry For The Confusion

The Orlando Festival Location Has Changed

Srila BV Narayan Maharaja

New Location Directions

1903 Hontoon,  (DeLand, FL 32720)  Lake Beresford

May 26, 2010         4:30 -9:00 PM

Google Map Link

Directions to 1903 Hontoon from I-4:

 

1. Take exit 114 off of I-4. If you're headed W on I-4, make a right at the end of the ramp onto 472 W. If you're headed E on I-4, make a left at the light at the end of the ramp onto 472 W.
2. At the end of 472, make sure you're in the right hand lane and merge onto US 17-92 (S. Woodland Blvd) heading north.
3. After approx. 1 mile, turn left onto SR 15A.
4. Follow SR 15A to SR 44 (New York Avenue) and make a left
5. Bear left at the Y-intersection approximately 1/2 mile, onto Old New York Ave.
6. Follow Old New York Ave. approximately 2 miles, and turn left just past the gas station onto Hontoon Road (follow signs for 4110).
7. 1903 Hontoon is on the left side of the road approximately 1.5 miles, just at the start of the sharp 90° turn to the right.
8. Branch to the right at the entrance to the driveway and follow the tree-lined drive to the house.

 

386 462 9029            isadas@hotmail.com

 

                

 

 

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The Orlando Festival Location Has Changed

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Sorry For The Confusion

The Orlando Festival Location Has Changed

Srila BV Narayan Maharaja

New Location

1903 Hontoon,  Lake Beresford  Florida

May 26, 2010         4:30 -9:00 PM

386 462 9029            isadas@hotmail.com

Suggested Donation For Prashad $10 Click Here To Donate

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IIluminating the Path to Ragatmika-bhakti

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Illuminating the Path to Ragatmika-bhakti
Discussions with the GBC on the book, Raga-Vartma-Candrika [Part 3]
Mathura, India: 1991

[Respected Harikatha Readers,
Please accept our humble obeisances. All glories to Sri Guru and Gauranga.
For those of you who did not receive Part 1 and 2, you can find them on www.backtobhaki.com and www.purebhakti.com.
In 1991 Srila Narayana Gosvami Maharaja led several members of the ISKCON GBC discussions on Raga-vartma-candrika, a famous Sanskrit treatise written by Srila Visvanatha Cakravarti Thakura. Below is the Part 3 in that series of discussions, and we hope to send you the rest, one after another.
Your aspiring servants, the Harikatha Team]

Burijana dasa: Dhanurdhara Maharaja and I were not here the last time you spoke, but we listened to the tape.

Sripad Dhanurdhara Maharaja: But we couldn’t understand from the tape what you were doing. We couldn’t understand your hand-motions.

Sripad Tamal Krsna Gosvami: The manjaris.

Sripad Dhanurdhara Maharaja: It was about the manjaris. You said, “It is like this.”

Srila Bhaktivedanta Narayana Gosvami Maharaja: Tamal Krsna Maharaja can describe more than I.

Sripad Dhanurdhara Maharaja: He already told us, but we want to hear it from your realizations.

Sripad Tamal Krsna Gosvami: You told us that what you were saying was not in any book.

Burijana dasa: My understanding from that example was that the heart of Rupa Manjari is so dedicated to Srimati Radharani that she feels everything Srimati Radharani feels. I also understood by your statement at the end that one must be dedicated to his guru in the same way. Without surrender and without giving one’s heart to the guru, it doesn’t work, especially in raganuga.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This surrender and complete dedication of the heart to guru is called tadatmya (oneness of heart) in Sanskrit. When an iron rod is placed in fire, the qualities of the fire enter the iron. When fire permeates an iron rod it is the fire that burns other objects; it is not that the iron rod burns other objects; The iron rod may ‘consider,’ “I am fire,” in the sense that the qualities of the iron have become one with the qualities of the fire; it now does the work of fire.
     Similarly Sri Rupa Manjari and all the other manjaris are tadatmika (one in heart) with Radha, so the action of Radha becomes the action of all the manjaris. In other words, whatever She realizes is also realized by every manjari; nothing is hidden from them. Some things may be hidden from Her sakhis, but not from Her manjaris.

Sripad Tamal Krsna Gosvami: So, today you will carry on from where you left off?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you want to hear the rest?

Sripad Tamal Krsna Gosvami: Oh yes, very much. Just from what you have been speaking, it is already so helpful.

Burijana dasa: I would like to have the references for the first two verses.

Sripad Tamal Krsna Gosvami: The verses are found in Bhakti-rasamrta-sindhu.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I told them three slokas, the first of which is this:

krsnam smaran janam casya prestham nija samihitam
tat tat katha ratas casau kuryad vasam vraje sada

["While remembering Sri Krsna and His beloved associates whom we desire to follow, being fully absorbed in discussions of their pastimes, one should always reside in Vraja. If this is not possible, then one should reside there by mind." (Bhakti-rasamrta-sindhu (1.294)]

Have you heard the explanation of that sloka? It refers to remembering Krsna along with His dearmost associates.

And here is the second sloka:

seva sadhaka rupena siddha rupena catra hi
tad bhava lipsuna karya vraja-lokanusaratah

["On this path of raganuga, being charmed by the intense love of Krsna’s beloved Vrajavasis, the sadhaka lives in Vraja under the guidance of those devotees who have taken shelter of the Vrajavasis (like Sri Rupa, Sanatana and Raghunatha dasa Gosvamis), always eager to serve them in his present physical body. And, in the perfected stage of his siddha-rupa, his internally conceived spiritual body suitable for performing prema-seva, he engages in the cherished service of Sri Krsna according to the mood he desires to obtain. In this regard he follows in the footsteps of the eternal residents of Vraja, such as Sri Radhika, Lalita, Visakha, and Sri Rupa Manjari."]

Seva means ‘service.’ Sadhaka-rupena refers to functioning in this world as a practitioner of raganuga-bhakti, and siddha-rupena refers to serving in one’s perfected spiritual body, which is achieved when intense greed arises. By the grace of guru and Krsna, the devotee’s siddha-sarira (spiritual form) is revealed in his inner heart. In this connection it is written in Caitanya-Caritamrta (Madhya-lila 22.157):

mane nija siddha deha koriya bhavana
ratri dine kore vraje krsnera sevana.

["With one’s siddha-sarira, revealed by the mercy of guru, one serves Sri Radha-Krsna Yugala (the Divine Couple) day and night in Vraja.”]

     Each and every jiva has an individual spiritual body (siddha-sarira). We also have our own spiritual body, but it has not yet manifested; now it is in a seed stage. Just as an entire tree is contained within the seed of that tree, our full siddha-sarira with all its characteristics now exists in seed-form. However, because we are now bahirmukha, meaning that we have turned away from Krsna, that siddha-sarira is not seen. When, by the grace of guru and Gauranga our greed sprouts and subsequently fully blossoms, the siksa-guru or diksa-guru may show us our siddha-sarira. First, he will tell us what our constitutional spiritual identity is, as we see in Jaiva Dharma that the guru of Vrajanatha and Vijaya-Kumara told each of them the nature of their individual spiritual forms.
     Our siddha-sarira is now in a latent condition. Srila Bhaktivinoda Thakura tells that in one life it can be revealed, but I see that for us it is many births away. He has simply showed the path.
     When Vrajanatha and Vijaya Kumara took diksa, they saw Sri Caitanya Mahaprabhu with all His parikaras (associates) standing with Him. At the time of our diksa we were unable to see them, but they are fully visible to a realized soul. This is real diksa.
     We have entered in the class of diksa, but our diksa is not complete. We are in class now. May God and guru shower their grace upon us so that we can take full diksa, meaning divya-jnana (receiving actual transcendental knowledge) and divya-darsana (receiving spiritual vision). Divya-jnana implies divya-darsana, as we see with Vijaya Kumara and Vrajanatha. They had darsana of the Lord at the time of their diksa initiation, and they at once fainted.
After that, they took all necessary siksa in Navadvipa from Sri Raghunatha dasa Babaji. Then, and on his order, they went to Puri where they met Vakresvara Pandita’s disciple Sri Gopala-guru Gosvami for further inquiries and siksa.
     Gopal-guru Gosvami is a raganuga Vaisnava and is one of the eight principal sakhis. Having realized that Vrajanatha was in sakhya-bhava and that Vijaya Kumara was in gopi- or manjari-bhava, he revealed to them their identities. He was so merciful that he called them one at a time and told them, “You are a cowherd friend of Krsna,” and “You are a maidservant of Srimati Radhika.”
     He gave both of them the asta-dasaksara (eighteen syllable) gopala-mantra. Dasya, sakhya, vatsalya, and madhura-bhavas are all found in this mantra; it nourishes and supports every rasa. [Sri Caitanya Mahaprabhu received from His Gurudeva the dasaksara-mantra, which is “gopi-janavallabhaya svaha.”   When “klim krsnaya govindaya” precedes “gopi-janavallabha svaha,” it becomes asta-dasaksara, an eighteen-syllable mantra. –ed]

Sripad Tamal Krsna Gosvami: You said that Gopala-guru Gosvami gave the mantra to both Vrajanatha and Vijaya Kumara, and you said that this one mantra is for all rasas: dasya, sakhya, and madhurya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Everything is there in the mantra klim krsnaya govindaya gopi-janavallabhaya svaha, meaning that the rasas of all jivas are supported by it.
     But there is one thing to consider. Krsna (krsnaya) is the Deity for one in dasya and sakhya-rasa. For that devotee, the name Gopi-janavallabha (gopi-janavallabhhaya) is the adjective describing Krsna’s qualities; i.e., it qualifies the first name.

Sripad Tamal Krsna Gosvami: Krsnaya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Krsnaya. Who is Krsna? A devotee in dasya-rasa considers, “He is my master and I am His servant.” Such a devotee thinks that Krsna is Gopi-janavallabha in a general way.
     Krsna is the prominent name for those in sakhya-rasa as well; such devotees stress on Krsna or Govinda. However, those who have gopi-bhava, or manjari-bhava, focus on Gopi-janavallabha, and the other two words, krsnaya and govindaya, will be adjectives of gopi-janavallabhaya.

Sripad Tamal Krsna Gosvami: What about those in vatsalya-rasa?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Vatsalya follows the same principle.

Sripad Tamal Krsna Gosvami: They focus on Krsna?

Srila Bhaktivedanta Narayana Gosvami Maharaja: They focus on Krsna as the Deity with whom they are related. Everyone with vatsalya-bhava knows in an ordinary way that the gopis love Krsna, but they have no …

Sripad Madhava Maharaja: Idea.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They have an idea of that love, but no experience. Idea and experience are not the same. Devotees with vatsalya-bhava do not know that all the young gopis engage in intimate loving affairs with Krsna, and the sakhas also do not know the nature of those exchanges.
     For one with greed like the manjaris or gopis, ‘go’ in this mantra will refer to the gopis. He meditates that “Govinda gives so much ananda (pleasure) to the gopis. Such a devotee will not contemplate other meanings. And he thinks, “By His appearance with five flower arrows (His smiling, His flute-playing, His beautiful cheeks, His eyebrows, and His side-long glances), Krsna is immensely attractive.” In this way, the two other names will support the name Gopi-janavallabha. Thus, the devotee with madhurya-bhava will see the other names as adjectives of that name with whom he is related.
     Practically everyone in our sampradaya stresses on Gopi-janavallabha. By the grace of Sri Caitanya Mahaprabhu, those who come to this sampradaya are mainly of gopi-bhava. Some may be of other rasas, like Srivasa Thakura, Murari Gupta, Anupama, and others like them.
     Thus, Vrajanatha and Vijaya Kumara received the same mantra, although their siddha-dehas (spiritual bodies) were in separate rasas. Vijaya Kumara saw his Gurudeva as a manifestation of Lalita, and Vrajanatha saw him as a manifestation of Baladeva Prabhu or Subala.

     It can happen like this. Guru gives training for serving under the guidance of Lalita and Visakha in madhura-rasa. Rupa Manjari, who is Radhika’s prana-sakhi (in the group of Her most intimate maidservants), also gives training in all the services of Radhika’s maidservants. She does so not as a guru, but as a very intimate bosom friend. In madhura-rasa, everyone has to go to Rupa Manjari for training in order to serve as a manjari. We can see our guru as a manifestation of Rupa Manjari, not as Rupa Manjari herself. Our vision of guru should not be mayavada. You understand?

Sripad Tamal Krsna Gosvami: Can you please explain that point?

Srila Bhaktivedanta Narayana Gosvami Maharaja: We should see our Gurudeva as a manifestation of Rupa Manjari; that is quite proper. This is what is meant by saying that Gopala Guru Gosvami was seen as Lalita and also as Subala. It means that he is their manifestation, just as one can see Narayana, Vamana, and all other incarnations in Krsna. Anyone can see his guru in this way, according to one’s inner bhava, as a manifestation. Otherwise, seeing him directly as Rupa Manjari will be mayavada (impersonalism); it is essential to always keep mayavada very far away.
     Here in this verse, seva-sadhaka-rupena means that one externally performs service as Rupa Gosvami did. What did he do?

sankhya-purvaka-nama-gana-natibhih kalavasani-krtau
nidrahara-viharakadi-vijitau catyanta-dinau ca yau
radha-krsna-guna-smrter madhurimanandena sammohitau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
(Sad Gosvamyastakam 6)

["I worship the Six Gosvamis, who passed all their time in chanting the holy names, singing songs, and offering dandavat-pranama, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating, sleeping, and other such pleasures. Always very meek and humble, they became enchanted in divine rapture from remembering Sri Radha-Krsna’s sweet qualities."]

Sometimes he would go to Radha Kunda, sometimes to Govardhana, and sometimes to Nandagram. In Nandagaon he would sometimes go to Ter Kadamba, and sometimes he would spend one day at Uddhava Kyari, Nanda Baithak, Kokilavana, or Javat. He visited all these dearmost places.
     He always liked to be in Javat, because Srimati Radhika, Rupa Manjari, and all of Radhika’s friends used to live there. At night they would go from there to meet with Krsna in Sanket, Seva Kunja, and many other places, and at midday they would meet at Radha Kunda. Radha Kunda holds some greater importance than all other places, because the pastimes there take place in the daytime, with only Srimati Radhika’s gana (group).

Sripad Madhava Maharaja: Her gana means Her svapaksa-sakhis (the gopis of Her own party)

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only the svapaksa gopis can come there. The vipaksa gopis (those in the rival party) and tatastha gopis (those in the neutral party and who have some inclination to the rival party) are not allowed, nor can…

Sripad Tamal Krsna Gosvami: Nanda and Yasoda.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They never come there.
     In this way, sadhaka-rupena refers to following the Six Gosvamis, especially Rupa Gosvami, and siddha-rupena refers to following Rupa Gosvami in his siddha form as Rupa Manjari. As a sadhaka, Rupa Gosvami comes in a male form, as Rupa Gosvami, and in his siddha-svarupa (spiritual form in Goloka Vrndavana) he is Rupa Manjari. What services does Rupa Manjari perform?

tambularpana pada mardana payo danabhisaradhibhir
vrndaranya-mahervarim priyataya yas tosayanti priyah
prana-prestha-sakhi-kulad api kilasaíkocita bhumikah
keli-bhumisu rupa-manjari-mukhas ta dasika samsraye
(Vraja-Vilasa-Stava, verse 38, Raghunatha dasa)

["She brings Radha and Krsna tambula (a betel nut preparation) and water that has been very sweetly flavored with milk and herbs (payo-dana). Tambul arpana: She brings a golden pot when Radhika and Krsna want to spit the betel after chewing it."]

Sripad Tamal Krsna Gosvami: A spittoon.

Srila Bhaktivedanta Narayana Gosvami Maharaja: A golden pot is placed there.

Sripad Tamal Krsna Gosvami: For Their pana.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then, abhisara (amorous tryst, or lovers’ rendevous). Do you know the meaning of abhisara? This is when Srimati Radhika meets Krsna in Sanket-sthali (a place of meeting). For example, She goes to meet with Him on Purnima.

Sripad Madhava Maharaja: The full-moon night.

Srila Bhaktivedanta Narayana Gosvami Maharaja: She dresses in white on the full moon night, and also during Suklapaksa, the fifteen days of the waxing moon. She dresses completely in white when She goes out for Her nocturnal meeting with Krsna on the full-moon night, and on the preceding nights she dresses in white in accordance with the gradual increase of the moon. Even though Her complexion is fair and very golden, at that time She has Her manjaris rub camphor mixed with many other ingredients on Her body.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In order to make Her appear white.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In that way, if anyone looks in Her direction they would think they are seeing only moon-rays.

Sripad Dhanurdhara Maharaja: It is a disguise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This is Her disguise.
     And at that time the manjaris bind Her ankle bells so that they will not make any tinkling sound.

Sripad Tamal Krsna Gosvami: No noise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: No noise should be heard; and because She must not be seen, Her sari and veil should also be white.
     Conversely, on a dark-moon night (amavasya) a sakhi tells Srimati Radhika, “The night is dark, so You must train how to go there.” Srimati Radhika then practices, at midnight. At that time She has Her sakhis take kalasas (pots) full of water and pour them in Her courtyard in order to make it muddy and very slippery.

Sripad Tamal Krsna Gosvami: Practice.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then they place thorns here and there on that muddy ground. They have created a setting as if Radhika is walking in a forest on a cloudy night, with rain falling very heavily, making the earth extremely slippery, with many serpents and thorns as well.
So in this situation how can She go to Krsna? She practices during the night, by moving very quietly and cautiously. Like this. Do you know the word for this type of walking?

Sripad Dhanurdhara Maharaja: Tip-toe. Very quietly. It’s called tip-toe.

Srila Bhaktivedanta Narayana Gosvami Maharaja: As Lalita trains Srimati Radhika in this way, Rupa Manjari watches, and our guru in this world, as sakhi-manjari in that world, also watches.
     The manjaris know everything – at what time they should go and how they should go – and they very cleverly make all arrangements. This is abhisara.
Krsna is waiting at Sanketa. The night is dark, and it is raining. The manjaris come there first to find Krsna and tell Him that Srimati Radhika will not come that night. Actually, Radhika has already come and is hiding, watching to see Krsna’s reaction. In order to further increase Krsna’s desire for Srimati Radhika, the manjaris lie to Him, saying, “She will not come tonight.” Krsna practically faints at that time, and anxiously suggests a way for Radhika to meet with Him. If the manjaris see that Krsna is sincerely hankering to meet with Radhika, they at once go and tell Her, and She then comes to Him. Otherwise, She will not come.
     Sometimes, when it is time for abhisara, it may be that their fathers-in-law or mothers-in-law, or all of their sisters-in-law, are present in their homes. The manjaris must be so clever that they can find a way to cheat their in-laws, telling them lies and cleverly devising a way for Radha and Krsna to meet. This is called abhisara. The manjaris perform all these activities; they know so many clever tricks.

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On Raganuga-bhakti

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
On Raganuga-bhakti
Discussions with the GBC on the book, Raga-Vartma-Candrika [Part 2]
Mathura, India: 1991

[Respected Harikatha Readers,
     Please accept our humble obeisances. All glories to Sri Guru and Gauranga. 
    For those of you who did not receive Part 1, which we sent out a few days ago, you can find it on www.backtobhaki.com and www.purebhakti.com. In the early 1990s, Srila Narayana Gosvami Maharaja used to give darsanas for several members of the ISKCON GBC disciples of Srila Bhaktivedanta Svami Prabhupada. During these few years, they regularly visited him and requested him to discuss Gaudiya Vaisnava literatures like Jaiva-dharma, Srimad-Bhagavatam Tenth Canto (Rasa-lila, Venu-gita, Brahmara-gita, and Gopi-gita) Harinama-cintamani, Sri Vilapa-kusumanjali, Sri Brahma-samhita, and Raga-vartma-candrika.
     In 1991 he led four discussions on Raga-vartma-candrika, a famous Sanskrit treatise written Srila Visvanatha Cakravarti Thakura. Below is the Part 2 in that series of discussions, and we hope to send you the rest, one after another. As you may know, Srila Narayana Gosvami Maharaja has requested that all his morning walks and darsanas be published, and he directed that the darsanas for the members of the ISKCON GBC be included.
     If anyone has any pictures of Srila Maharaja and the GBC devotees that we can use for the future parts of this series, please email them to Vasanti dasi at: vasantidasi@gmail.com. Thank you.
Your aspiring servants, the Harikatha Team]

Srila Bhaktivedanta Narayana Gosvami Maharaja: What is a manjari? We have heard about kamala-manjaris and mango-manjaris. Any creeper or good flower has manjaris. Although the manjari appears first and then the flower, the manjari is always located above the flower. When a bee comes to sit on the flower and drink its honey, the manjaris tremble, being overjoyed.
     Similarly, the Krsna-bee comes to Srimati Radhika, She glances at Him, and They engage in loving pastimes (prema-vilas). Although the ‘bee’ does not sit on the manjari, the manjari trembles, feeling as if the bee is sitting on her. Whatever the ‘flower’ experiences in those pastimes manifests in the manjari, so there is no need for the bee to go to her. She automatically feels everything felt by the flower. If the bee kisses the flower, then, seeing this, the manjari feels that “the bee has kissed me.”
     In fact, the manjari tastes something special, which even the flower does not taste, in the sense that the flower does not tremble as the manjari does. Similarly the maidservants of Srimati Radhika experience a pleasure in being Her maidservant, which She Herself dos not experience, and that pleasure is called bhava-ullasa rati.
     Srila Raghunatha dasa Gosvami wanted to be a manjari, not a flower. In other words he did not want sakhi-bhava (the mood of Srimati Radhika’s friends like Lalita and Visakha, who have direct relationships with Sri Krsna). Do you understand? Herein lies the importance of the manjaris. In our sampradaya no one wants to be Sri Radha’s sakhi; they only want to be Her kinkari. Are you totally following my words? Do you know the meaning of the word kinkari?

Sripad Tamal Krsna Gosvami: Servant.

Sripad Madhava Maharaja: Maidservant

Srila Bhaktivedanta Narayana Gosvami Maharaja: There is no equivalent word in English for kinkari. It is such a beautiful Sanskrit word, which refers to something very soft, very fragrant, and so sweet.
     We cannot learn these topics simply by reading books. No book will clarify the truths for you as we are discussing in this conversation. By discussing with me in this way, you can obtain more than what you can obtain by simply reading books.

Sripad Madhava Maharaja: These truths come only through realization.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I do not say that I have any realization, but I have God’s mercy and Gurudeva’s mercy.
    In the first sloka of Vilapa-Kusumanjali, Srila Raghunatha dasa Gosvami states that although Rupa Manjari’s husband is absent, he sees a mark on her lips. How has this come about? It is not that Krsna has kissed Rupa Manjari. He has kissed Srimati Radhika and therefore Radhika has that mark on Her lips, but the mark at once manifested on the lips of Rupa Manjari.

Sripad Tamal Krsna Gosvami: I was asking you about that in Bombay.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The marks on the face or body of Srimati Radharani do not come to Lalita and Visakha, but they all come to the manjaris. We are followers of Rupa Gosvami, who is Rupa Manjari.
     I think that in your entire life you will not forget this teaching.
     A person may have taken only anusthaniki (formal) diksa, thinking, “So many others have taken diksa, so I should also take it.” By a fire yajna he has received a sacred thread, kanti-mala (neck beads), and so on, but he has not been given instructions on the internal mood of diksa, which constitutes real diksa.
     Diksa comes gradually, not in a moment; the process of receiving diksa takes place over a long period of time. When one has the advantage of past births’ samskaras, one will easily accept diksa and the process will be accomplished quickly, but without previous samskaras the process will be slow.

Sripad Tamal Krsna Gosvami: Unless one gets the association of raganuga Vaisnavas.

Srila Bhaktivedanta Narayana Gosvami Maharaja: And that disciple must also be qualified. If the disciple does not have sufficient samskaras and does not yet possess any greed, he will not be able to properly receive these truths from his diksa-guru, who may be very qualified but may not have sufficient time to train him on this topic. Later on, when greed is meant to come, that disciple does not change his gurudeva; he need only accept a siksa-guru. Sometimes the disciple will give more preference to his siksa-guru, or equally to both gurus, according to their qualification. He will gradually hear all these topics.
     If one’s diksa-guru is present, the disciple will receive all these things from him. Or, his gurudeva will gladly order him to hear from another person, as in the case of Sri Syamananda prabhu, Srila Narottama dasa Thakura, and Sri Srinivasa Acarya. .
     As I mentioned earlier, if a person has greed by dint of his previous births’ samskaras or by his present birth’s samskaras, he will begin to search through sastra – by reading and hearing – especially those sastras or commentaries written by Srila Rupa Gosvami and his followers, the rupanuga Vaisnavas.
     What is the actual meaning of rupanuga? In his books, Srila Rupa Gosvami has described, in tatastha-bhava, the various rasas. Do you know the meaning of tatastha?

Sripad Tamal Krsna Gosvami: Marginal.

Sripad Madhava Maharaja: Neutral.

Srila Bhaktivedanta Narayana Gosvami Maharaja: He has written from a neutral position about all the rasas – santa, dasya, sakhya, vatsalya, and madhurya. If one has greed for any of these moods, that person will be a raganuga-bhakta but not rupanuga.
     What is rupanuga? Even if one follows Ujjvala-Nilamani, he may be raganuga but not rupanuga. One will be rupanuga when one especially follows the way in which Srila Rupa Gosvami (in the form of Sri Rupa Manjari) serves Radha and Krsna, deeply meditating on the qualities and bhava which Rupa Manjari possesses in serving Them.

Sripad Madhava Maharaja: All rupanuga-bhaktas are raganuga, but not all raganugas are rupanugas.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The sadhaka will have to search through sastra how to receive these moods. He will hear from a rupanuga Vaisnava, who will tell him to read Srimad-Bhagavatam, Ujjvala-Nilamani, Krsna-Karnamrta, Radha-Rasa-Sudha-Nidhi, Jayadeva Gosvami’s Gita-Govinda, and the books of Candidasa, Vidyapati and others.
     The rupanuga Vaisnava will also instruct him to search only that bhava for which he has greed. He will know about everything (sakhya, vatsalya, madhurya), but he will have to serve only by one mood, the mood of his sthayi-bhava (permanent constitutional mood). One’s sthayi-bhava will manifest only when prema is reached, but greed for that sthayi-bhava is achieved before that. Genuine greed will not change in this or any future life – this is called gadha-samskara *. If one has real greed, as Srila Rupa Gosvami has, his greed for a particular sthayi-bhava will never change in any birth. It will always remain the same.
     Bharata Maharaja achieved the stage of bhava, but it is not known in which rasa.

Sripad Tamal Krsna Gosvami: In Bhagavatamrtam it is given that his is one of Vaikuntha-bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only dasya-bhava.

Sripad Tamal Krsna Gosvami: Yes, dasya-bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Sanaka, Sananda, Sanatana, and Sanat Kumara have their sthayi-bhava in santa-rasa. Yet, they can narrate the entire Srimad-Bhagavatam.

Sripad Tamal Krsna Gosvami: How is that? I remember asking you that question before.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They can do so from a neutral position. They know all about the various rasas, but they don’t have direct experience of those rasas.

Sripad Tamal Krsna Gosvami: What about Sukadeva Gosvami?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Srila Sukadeva Gosvami has some direct experience, because he is the suka…

Sripad Madhava Maharaja: Parrot…

Srila Bhaktivedanta Narayana Gosvami Maharaja: He is the parrot of Srimati Radhika, so he posssess the sthayi-bhava for Vraja.

Sripad Tamal Krsna Gosvami: This is a very important thing that you said about Sukadeva Gosvami.

Srila Bhaktivedanta Narayana Gosvami Maharaja: As Srimati Radhika’s parrot, he sits on the branches of tamala or kadamba trees. He watches the confidential pastimes of Radhika and Krsna, and becomes very, very pleased. Yet, he cannot serve like Rupa Manjari.

Sripad Tamal Krsna Gosvami: So what kind of bhava does he have? He is watching everything.

Srila Bhaktivedanta Narayana Maharaja: It has been said in sastra that he has santa-bhava.

Sripad Tamal Krsna Gosvami: Because he is neutral.

Srila Bhaktivedanta Narayana Maharaja: But he is in Vraja, and there is no santa-bhava in Vraja. We will have to judge what rasa he actually possesses. When Srimati Radhika and Sri Krsna are sleeping in the morning, that Suka parrot says so many things to awaken Them.

Sripad Tamal Krsna Gosvami: That is not santa-bhava…

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes, it is not santa-bhava.

Sripad Tamal Krsna Gosvami: He must have everything.

Srila Bhaktivedanta Narayana Gosvami Maharaja: We will have to consider all these truths.

Sripad Tamal Krsna Gosvami: Why is it said that he has santa-bhava?

Srila Bhaktivedanta Narayana Gosvami Maharaja: For the santa-rasa bhaktas.

Sripad Tamal Krsna Gosvami: Externally it appears like that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: But…

Sripad Tamal Krsna Gosvami: But it is not actually.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The cows of Vraja have vatsalya-bhava, so surely Suka cannot be of santa-rasa.
     To illustrate how to search out the process in order to attain the fruit of one’s genuine greed, Srila Visvanatha Cakravarti Thakura gives the example of a man who is greedy to drink milk. Seeing some milk he wants to taste it, so he must go through a process to get it. He may ask someone who drinks milk how that person acquired it. After questioning him he will purchase a cow, making sure that the cow has a calf, because unless the cow has a calf it cannot give milk. He will then take the cow and calf to his home, where he will apply water or ghee to the udder of the cow and bring the calf to drink. When the calf has taken milk, the man will wash the udder of the cow, after which he milks her. Next, he puts the milk on the fire to boil. Then, if he wants that boiled milk sweetened, he adds sugar, and for extra flavor he adds rose water, kewra (an extract distilled from the Pandanus flower which is used to flavor drinks and desserts in Indian cuisine), camphor, and so on.
     Similarly, although a sadhaka with genuine greed does not require the reasoning of sastra to convince him to do bhakti, he goes through those sastras that will give him entrance into the process in order to achieve his goal.
     Srila Visvanatha Cakravarti Thakura tells us that when a person has actual greed in raganuga-bhakti, he will also follow the procedures of vaidhi-bhakti – although his bhakti will not be vaidhi-bhakti. He will engage in the nine processes of bhakti, namely sravanam, kirtanam, visnu smaranam, pada-sevanam and so on. From the very beginning he will carefully perform guru-caranasraya (taking shelter of the lotus feet of sri guru), and faithfully serve him in visrambha-bhava.

Sripad Tamal Krsna Gosvami: What is the meaning of visrambha-bhava?

Srila Bhaktivedanta Narayana Gosvami Maharaja: It implies ‘giving up all fear.’ Fear caused by the sense of awe and reverence is not present. The disciple will serve his guru as a bosom friend. He will not think, “I am very low and he is very high.” Rather, he will determine, “He is mine and I am his.”
     The analogy is given of a young son who, seeing his father sitting above him, does not care to sit on the ground. He will at once jump up and sit on his father’s lap. Then he will pat his father’s shoulder, stroke his father’s face, and touch him on his arm or hold his hand, serving him with great love.
    Moreover, a person qualified with genuine greed, with even greater love than that young son, will serve his gurudeva from whom he has collected the truths he has grasped and the moods he now possesses. This type of intimate service is essential.
     Guru-caranasraya means ‘taking shelter of the self-realized guru.’ This is the first of the sixty-four items of devotional service. Then, following the instruction of the second item, one takes diksa initiation from him. Sri Bhakti-rasamrta-sindhu lists these sixty-four practices of devotional service, the first five of which are in relationship to guru. 

["On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One must serve him. (4) One must receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) One must follow in the footsteps of the previous acaryas and follow the directions given by the spiritual master."]

     The raganuga-bhakta follows these same procedures, but his bhava (mood) has changed from that which is found in vaidhi-bhakti. The vaidhi-bhakti disciple will sit lower and pray to his gurudeva with folded palms, “Gurudeva, please give me an order. What service shall I do?” Then, when he receives an order, as a servant, that disciple will perform the service. On the other hand, a ‘greedy person’ will serve in the mood I have previously described; with no fear and no sense of difference. He will see resolve that “I am his…”

Sripad Madhava Maharaja: “And he is mine.”

Srila Bhaktivedanta Narayana Gosvami Maharaja: All the limbs of vaidhi-bhakti are followed by the raganuga Vaisnava, but…

Sripad Tamal Krsna Gosvami: What is the difference?

Srila Bhaktivedanta Narayana Gosvami Maharaja: The mood is different.

Sripad Tamal Krsna Gosvami: A different mood.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If one rejects the practices of vaidhi, he will not be able to enter raganuga; his greed will be checked. So he must follow.
     For a person who has actual greed and wants to follow the process of raganuga-bhakti, Srimad-Bhagavatam says that Bhagavan comes to him in the forms of both caitya-guru and diksa-guru. In this connection we should know that guru is akhanda-tattva (the complete, undivided principle of guru), a manifestation of Nityananda Prabhu, Baladeva Prabhu. Because gurudeva gives everything that Nityananda Prabhu and Baladeva Prabhu have come to give, and because all his instructions are Theirs, he is regarded as Their manifestation.
     In Bhagavad-Gita (10.10) it is stated:

tesam satata-yuktanam bhajatam priti purvakam
dadami buddhi-yogam tam yena mam upayanti te

["Upon those who perform bhajana to Me with love, yearning for My eternal association, I give them the intelligence by which they can come to Me."]

    If a soul surrenders to Krsna and possesses pure greed, if he has a pure heart and sufficient samskaras, the Lord reveals everything in his heart (dadami buddhi-yogam) as caitya-guru. Krsna states in Bhagavad-gita, “I give him the wisdom to achieve my bhakti.” He does not give this openly; He gives it in the heart. He benedicts His devotee with a sphurti (internal vision), inspiring him from within, and personally manifests in his heart all siddhantas. He also gives instructions externally, in the form of the diksa-guru or siksa-guru.

Sripad Tamal Krsna Gosvami: You say he dictates within the heart?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes. He dictates in the heart. Certainly.
     People may see that this devotee has no guru and wonder, “How does he know these things?” Here is the answer. Krsna dictates everything, He manifests Himself, from within, whether or not anyone else sees.
     I have sometimes experienced this myself. I feel something within myself – I have not read, nor have I seen or heard a certain fact; yet, sometimes very beautiful things come in my heart. Perhaps you have also had this experience? Certainly you will have had this experience, because one who serves his gurudeva will surely receive these realizations. Even if gurudeva is not present in our sight, still, he will manifest all these truths.
     Srila Visvanatha Cakravarti Thakura begins by telling us the three key slokas from Bhakti-rasamrta-sindhu (1.294-296) by which one can enter the path of raganuga-bhakti. The first is:

krsnam smaran janam casya prestham nija samihitam
tat tat katha ratas casau kuryad vasam vraje sada

["While remembering Sri Krsna and His beloved associates whom we desire to follow, being fully absorbed in discussions of their pastimes, one should always reside in Vraja. If this is not possible, then one should reside there by mind."]

The second is:

seva sadhaka rupena siddha rupena catra hi
tad bhava lipsuna karya vraja-lokanusaratah

["On this path of raganuga, being charmed by the intense love of Krsna’s beloved Vrajavasis, the sadhaka should live in Vraja under the guidance of those devotees who have taken shelter of the Vrajavasis (like Sri Rupa, Sanatana and Raghunatha dasa Gosvamis), always eager to serve them in his present physical body. And, in the perfected stage of his siddha-rupa, the internally conceived spiritual body suitable for performing prema-seva, he should engage in the cherished service of Sri Krsna according to his chosen mood. In this regard he should follow in the footsteps of the eternal residents of Vraja, such as Sri Radhika, Lalita, Visakha, and Sri Rupa Manjari."]

And the third sloka is:

sravanotkirtanadini vaidhi-bhakty uditani tu
yany angani ca tanyatra vijneyani manisibhih

["In vaidhi-bhakti one should practice the limbs of bhakti like sravana, kirtana, and so on according to one’s qualification. Similarly, for raganuga-bhakti also it has been advised by scholars who are well versed in the principles of bhakti to follow these practices."]

     Srila Visvanatha Cakravarti Thakura then comments on each sloka, one by one – this subject is very deep. Let us discuss the first sloka.

Sripad Tamal Krsna Gosvami: Where is this sloka? Which part of Bhakti-rasamrta-sindhu is it in? Where can I find it?

Sripad Giriraja Svami: I can find it. It is at the end of the Eastern Division.

Srila Bhaktivedanta Narayana Gosvami Maharaja: You can see it at the end of purva vibhaga (Eastern division). Krsnam smaran means ‘remembering Krsna.’ janam casya prestham nija samihitam refers to additionally remembering His prestha. Do you know what prestha means?

Sripad Tamal Krsna Gosvami: Dear ones.
     These dear associates may be of dasya-rasa, sakhya-rasa, or vatsalya-rasa, Srila Visvanatha Cakravarti Thakura is especially discussing those in madhurya-rasa.
     One who has developed greed to attain the mood of the gopis will remember Krsna when He is in Seva Kunja or Vamsivata. He has a lovely smile on His face, and He has placed a very beautiful vamsi flute on His lips. His restless eyes, like those of a deer, are searching here and there. Seeing the gopis coming, He becomes overjoyed, and at that moment He has no control over His body or mind. He is God Himself, yet He forgets everything at that time. He knows not what He is doing, nor even what He looks like. Standing in His tribhanga-lalita (threefold-bending) pose, He is exquisitely beautiful.
     Thousands upon thousands of gopis are present there, but from the corner of His eyes He is searching for one particular gopi – and that gopi is delaying. Then, from far away He sees Her coming. Who is that gopi? Srimati Radhika. The raganuga sadhaka meditates how Krsna appears at that time.
     This is smaranam – remembering Krsna with all these details and appreciating His many virtues. In Jaiva Dharma we read about the qualities of Kisora-Krsna, that is, Krsna in His teenage form, in srngara-rasa (madhurya-rasa). The qualities of Krsna in sakhya-rasa are not the same as His qualities when He is with the gopis, and the qualities of Krsna with Nanda and Yasoda are also different. His qualities are different in every rasa.
     We should remember Krsna with all the qualities with which He is adorned in madhura-bhava. We should remember Him with the gopis as He tries to cheat them in gambling; and as He cheats them and is cheated by them as they try to steal His flute. Remember Krsna and His priya-jana, His dearmost associates.
     What are the ways of the gopis, and especially of Srimati Radharani? What are the activities of that very gopi for whom we have greed to follow? That gopi is not Radhika, Lalita or Visakha; it is Rupa Manjari. We have a very keen interest to see what she is doing. It is her mood that we want to adopt. When Srimati Radhika is pleased, then Rupa Manjari becomes so pleased. Rupa Manjari performs so many services, like bringing water in a golden pot, sometimes very slowly and gently fanning with a camara...

Sripad Tamal Krsna Gosvami: Massaging?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes, when she sees that Sri Sri Radha and Krsna are very tired, she serves Them accordingly. We will carefully watch that manjari, seeing what she is doing and how she is performing her numerous services.
     The way in which one enters these pastimes and services is based on unbroken remembrance. Janam casya – remembering all the gopis, and especially that gopi in whom I am…

Sripad Madhava Maharaja: Interested.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Interested.

Sripad Tamal Krsna Gosvami: Meditating upon that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This is the method of raganuga-sadhana-bhajana. Tat tat katha ratas casau – This phrase in the same sloka is in relation to the siksa-guru, that premi-guru or raganuga-guru from whom we are hearing. He will discourse with us about the ways in which all the sakhis are serving Krsna, and especially the ways in which Rupa Manjari and our guru in sakhi-vesa (in the form of a sakhi) are serving. One should talk about their pastimes with Krsna, as I sometimes discuss them with you.
     Such a devotee always resides in Vrndavana. If he has no chance to be in Vrndavana by body, he surely lives there by mind; for without living in Vrndavana, one cannot attain that kind of love.
     These three practices are essential: Krsna smarana, remembering Krsna with His dearmost associates; tat tat katha ratas casau, continuously conversing about their pastimes; and kuryad vasam vraje sada, always residing in Vrndavana (if not by body, then at least by mind), in such pastime places as Seva Kunja, Sanketa, and Javat, and if you have the qualification you may go to Radha Kunda at midday. Spend all day with Radhika and that gopi for whom you have the conviction to follow.
     This is all for today. I will, perhaps, be able to complete the next two slokas in the next three days.

Sripad Tamal Krsna Gosvami: You will speak for three more days?.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If I continue these explanations for the next few days, you will be able to understand something. If I am in a hurry, the discussion will not be as beneficial for you.

(Question in Bengali)

Srila Bhaktivedanta Narayana Gosvami Maharaja: Her question is this: If someone wants to live in Vrndavana by mind, then won’t his body also come? The answer is that his body will automatically follow his mind and come to Vrndavana, if that is his sole desire.
     Otherwise, if a person is not so qualified, he will engage himself in other duties and think: "This other duty should be done. This work should be done. Moreover, the place in which I live has so many facilities.” So, being far away, this type of a person will think about living in Vrndavana, but he will only achieve a little benefit.
     Those who are like Srila Raghunatha dasa Gosvami will think, “If I am not there at my house, let anyone burn it down. And what will happen to my parents, children, and wife if I go to Vrndavana? I don’t know how they will live their lives – whether they will be having problems and difficulties, or if they will be all right. It is no longer my responsibility.”
     On the other hand, a neophyte disciple may say, “Oh, my Gurudeva told me to preach, so I must do this. This is my duty (so no need to meditate on Vrndavana.)” However, when our greed will come in full bloom, we will forget everything else. At that stage no other obligation will come in our way.
Such a pure devotee will be seen by the entire world as guru. For example, even now, we follow Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami as our gurus. And what are we preaching? We are preaching only their words. We are preaching our Gurudeva’s words.
     If others will see that Tamal Krsna Maharaja’s words and Giriraja Maharaja’s words are truly the words of Srila Bhaktivedanta Svami Maharaja – if they will see that your words are correctly in line (in accordance with guru and guru-parampara) – they will be bound to accept all your instructions. At that time there will be no harm in preaching or doing any other seva; that will be real preaching. However, I don’t know how many births it will take for you to come to that stage.
     One day you will have to leave your present preaching and become qualified to go to Goloka Vrndavana, where there is no preaching, only service. Then, from there, as Srila Rupa Gosvami came with Sri Caitanya Mahaprabhu, you can also return and preach with your spiritual master.

[To be continued…]

[*Endnote: (from Jaiva-dharma by Srila Bhakivinoda Thakura, Chapter 28, Part 2): Vrajanatha: Gurudeva, which gadha-samskara, profound impression, is relevant to becoming ‘rapt in meditation’?
Gosvami: My son, entangled by material nature, you have been caught in the cycle of repeated births and deaths, working out the accrued reactions of your karma. In this mechanism, two types of samskara – praktana, of past lives, and adhunika, of the present life – have helped to frame your mental constitution, temperament, and contemplations. Originally, your soul possessed a pure consciousness and nature that have become polluted. However, now your previous spiritually pious deeds have led you to seek saintly association and execute devotional service, thus forming a powerful new samskara that will uproot the polluted material samskaras and gradually allow your original pure consciousness to take its rightful place once more. The deeper the gadha-samskara of devotional service sinks in, the stronger the presence of acintya-tattva will be felt in the heart, thus causing you to become ‘rapt in meditation’ in your sthayi-bhava.]

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