Janmashtami: birth of the all attractive Krishna

Hare Krishna Dear devotees,

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

(BG  4.9)

Let us hear about Krishna’s birth in Gokula and His immediate activities, then see if the sweetness of His divine pastimes can penetrate our steel framed heart and touch some deep spot within us. Can we develop a greed to know, and meet, this blue-hued cowherd boy with blooming eyes like lotus petals, with head decked with peacock’s feather and a beauty which charms millions of Cupids.

The background

The time for an appearance of the Lord coincided with two internal desires  of the Supreme Personality of Godhead. First the Lord desired to descend  on earth to increase the fortune of Yasoda and Nanda. Also at that time  Krishna wanted to relish the sweet mellow of srngara rasa (par­amour love)  while enacting His worldly pastimes. For these two reasons the Lord  appeared within the material creation on Bhuloka, (earth planet), along  with His parents, friends, and other eternal associates

The Scene

Shri Nanda, Yasoda, and others appeared in Brhadvana (Mahavana) before the  Lord. The gopas, gopis, and other eternally liberated associ­ates appeared  after the Lord. Then those who had attained perfection by sadhana, namely  the sruti-caris and muni-caris, took birth in Vrndavana.Learning of Krishna’s imminent appearance, the earth personified, feel­ing  like a wife happily greeting her husband after a long separation,  im­mersed in unlimited joy. At the time of Krishna’s birth the general mass  of people tasted the inner bliss that devotees forever relish. Auspicious  signs abounded everywhere. As Vishnu’s conchshell Pancajanya opens in a  clock­wise fashion, similarly, auspicious sacrificial fires glowed in all  directions. Pure gentle breezes brought a refreshing coolness like  devotees who satisfy and sanctify everyone with their calm, sweet, and  affectionate be­havior. The whole atmosphere became as completely purified as the heart of a  devotee. The devotees once again found peace and prosperity in wor­shiping  the lotus feet of Lord Hari. Fruits filled the jubilant trees.

The bodies of all creatures manifested extraordinary beauty and youth­ful  vitality. Men felt extremely joyful and displayed virtuous qualities.  Throughout the world people behaved cordially and interacted amicably.  Happiness twinkled in everyone’s eye.

The Time

At the end of Dvapara-yuga, which  completely destroys faults and doubts, an auspicious, favorable,  obstacle-free time appeared on the eighth day of the waning moon in Bhadra  month. Just at that sweet moment the Rohini Naksatra, along with the good  quali­ties of the moon and an auspicious conjunction of stars called  Ayusman, appeared in the sky to give shelter to gentle persons.

Krishna at first manifests in Mathura

As the living entity comes out from the womb of his mother and the moon  appears on the lap of the eastern direction, Yogesvara Shri Krishna, the personification of complete bliss, appeared amidst great festivities. As  the moon appears in the lap of the eastern direction, which is like a  beautiful bride, Krishna manifested the wonderful pastime of His appear­ance  out of His love and compassion for the conditioned souls. Due to austerities performed in previous lives, Vasudeva and Devaki  received the opportunity to momentarily relish parental affection for Lord  Shri Krishna when He appeared before them in His form as Vasudeva.

But His final stop is somewhere else..

There ­after in fear of Kamsa, Vasudeva brought Vasudeva Krishna to Gokula. There the Supreme Lord appeared as Govinda before Nanda and Yasoda, His  eternal parents who have been smothering Him with the sweetest form of  parental love since time immemorial.

Lord Hari, who is  bliss personified, appeared in the home of Nanda Maharaja, the king of  Vrndavana for three reasons: to engage the self satisfied sages in  devotional service, to please the devotees by performing sweet  transcendental pastimes, and to relieve the earth’s burden caused by the  demons. At the time of His majestic birth Krishna employed His inconceivable  powers to appear in a body of eternity, bliss and knowledge.

Krishna’s birth in Gokula

Everyone in  the maternity room swelled with joy upon seeing the Lord’s exquisite  transcendental form that looked like a creeper of beauty.

Mother Yasoda resembled a lake of spiritual ecstasy in which a brilliant  blue lotus of personified bliss had appeared. Neither the wind nor the  bees relished the fragrance of that blue lotus. That unborn lotus was  never touched by the waves of the modes of nature. Even Lord Brahma could  not see it, what to speak of ordinary men. After Yasoda and her family members fell asleep in the maternity room,  Hari cried beautifully like a newborn baby. His crying sounded like the  maha-vakya omkara announcing the auspicious arrival of His pastimes.  Omkara is a transcendental vibration that had previously emanated from the  mouth of Lord Brahma. When the ladies of Vrindavana heard the sweet sound  of Krishna’s crying, they woke up and ran to see the Lord. With the mellow  of their matchless overflowing affection they anointed His body.

His transcendental body

The natural fragrance of Krishna’s body smelled just like musk. After the  ladies bathed Krishna in sweet ambrosia, He looked cleansed and beauti­ful.  Then they smeared His body with fragrant sandalwood pulp. The pre­siding  deity of the house sent a campaka flower resembling the flame of a lamp  into the maternity room to worship that ornament of the three worlds. With  the strength of His little arms, delicate as the tender leaves of a tree,  Krishna made all the lamps in the maternity room look like a garland of  lotus flower buds. The ladies of Vrndavana saw baby Krishna like a blossoming flower made of  the best of blue sapphires, or like a newly unfurled leaf of a tamala  tree. Krishna looked like a fresh rain cloud decorated with the musk tilaka  of the goddess of fortune of the three worlds. The ointment of the  great­est auspiciousness lined His eyes. His presence filled the maternity  room with good fortune. Although a mere baby, Krishna had a head full of  curly hair. To hide the unique signs on His hands (goad, fish, conch etc.)  the Lord folded His delicate petal-like fingers into His lotus palm. At  that time Krishna laid on His back with His eyes closed.

The spontaneous love of mother Yasoda

Mother Yasoda awoke amidst the joyous chattering of the elderly gopis.  Leaning over the bed she admired her gorgeous son. But upon noticing her own reflection on Krishna’s body, she imagined it another woman. Thinking that a witch had assumed her form to kidnap Krishna, Yasoda became  bewildered and yelled, “Get out of here! You go away!” Spontaneously she  cried out to Nrsimhadeva to protect her precious son. Beholding Krishna’s  tender face, Yasoda showered tears of affection that looked like an  offering of a pearl necklace.Yasoda saw Krishna’s body as a mound of dark blue musk, softer than the  butter churned from the milk ocean. Overflowing with nectar, His charm­ing  body appeared like the foam of milk, but being dark blue in color it  seemed the foam was full of musk juice. Admiring the supremely delicate  form of her son, Yasoda worried about His safety and feared the touch of  her body might hurt his tender body.

As she leaned over the bed Yasoda bathed Krishna with the milk dripping from  her breasts. The elderly gopis instructed Yasoda how to caress the baby in  her lap, and affectionately push the nipple of her breast into Krishna’s  mouth to feed Him. Due to Yasoda’s intense love, personified bliss flowed  from her breasts as steady streams of milk. When milk sometimes spilled  out of Krishna’s bimba fruit red lips onto His cheeks, Mother Yasoda would  wipe His face with the edge of her cloth. After feeding her son, Yasoda  gazed affectionately at Him in wonder.

She saw her child’s body as made of dazzling blue sapphires. His mouth  resembled a red bimba fruit and His hands and feet looked like exquisite  rubies. Krishna’s nails shone like precious gems. In this way, Yasoda  thought her child was completely made of jewels. Then she perceived that  His naturally reddish lips looked like bandhuka flowers, His hands and  feel resembled Java flowers, His nails looked like mallika flowers. Yasoda  then thought, “Krishna’s whole body seems to be made of blue lotus flowers.  He does not appear to be mine.” After thus deliberating within herself  Yasoda became stunned in amazement.

The beautiful, soft curly hairs on the right side of Krishna’s chest  resembled the tender stems of a lotus. Seeing the mark of Shrivatsa on His  chest Yasoda thought it was breast milk that had previously spilled out of  His mouth. She tried unsuccessfully to remove these ‘milk stains’ with the  edge of her cloth. Struck with wonder, Yasoda thought this must be the sign  of a great personality. Observing the sign of Laksmi (a small golden line)  on the left side of Krishna’s chest, Yasoda thought a small yellow bee had  made a nest amidst the leaves of a tamala tree. Could this be a streak of  lightning resting on a rain cloud, or could it be the golden streaks marking a black gold-testing stone? Krishna’s delicate, leaf-like hands and fee  glowing pink like the rising sun, looked like clusters of lotus flowers  flowing in the Yamuna.

All attractive Krishna

Sometimes Yasoda saw the curly, dark blue locks of baby Krishna as swarm of bumblebees surrounding His face. Intoxicated from drinking too much honey nectar, the bees just hovered in the sky. His thick, beautiful blue hair appeared like  the dark night. The two lotus eyes of Krishna looked like a pair of blue lotus buds. His cheeks resembled two huge bubbles floating in a lake of liquefied blue sapphires. Krishna’s attractive ears looked like a  pair of fresh unfurled leaves growing on a blue creeper.

The tip of Krishna’s dark nose appeared like the sprout of a tree, and His nostrils looked like bubbles  in the Yamuna River, the daughter of the sun god. His lips resembled a pair of red Java flower buds. Krishna’s chin rivaled a pair of ripe, red jambu fruits. Seeing the extraordinary beauty  of her son fulfilled the purpose of her eyes and submerged Yasoda in an  ocean of bliss.

Nanda maharaja’s arrival

The elderly Vrajavasi ladies addressed Vrajaraja Nanda, “O most for­tunate  one, you fathered a son!” Previously Nanda Maharaja had felt deeply  aggrieved over his long-standing inability to obtain a son. His heart was  like a small lake that had completely dried up during a long hot summer.  But when Nanda Maharaja heard of his son’s birth he felt as if the dry  lake of his heart had been blessed with a sudden downpour of nectar. The  gentle sound of Krishna’s voice removed all his grief and lamentation. Now  he bathed in the rains of bliss, swam in the ocean of nectar, and felt  embraced by the joyful stream of the celestial Ganges.

Eager to see his son, Nanda’s body thrilled with astonishment and waves of  ecstasy as he stood outside the maternity room. Because he had  accu­mulated heaps of pious activities, it appeared that the King of  Vrndavana was now shaking hands with the personification of pious deeds. Anxiously standing in the background, Yogamaya induced Nanda Maharaja to  en­ter the maternity room. He rushed in to see his son, the personified  seed of condensed bliss. It seemed that all the auspiciousness of the  three worlds now resided within Krishna, the original cause of everything.  Nanda saw his son as a perfectly charming person. The kajala around  Krishna’s eyes looked like lines on a black creeper of beauty. As the very  embodiment of Nanda’s good fortune, Shri Krishna bloomed like a beautiful  flower in a garden of desire trees.

Let the festivities begin

Cymbals, damru drums, bherries, and big drums vibrated auspicious sounds  in specific melodies. A celestial concert of precise poetical meters,  proper rhythms, and metrical compositions suddenly manifested there. The  musical ensemble inspired the society girls to sing and dance in mirth and  merriment. Though not good singers, by the will of the Lord they sang with  great virtuoso. Their wonderful songs filled Nanda Maharaja’s heart with  joy. The combined vibrations of brahmanas’ chanting Vedic hymns, the  recitation of Puranic lore, and the panegyrics’s prayers trans­formed the ether into sabda brahman.

The joy of Krishna’s birth celebration taxed the drains of Nanda’s capital  city as they swelled to the brim with milk, yogurt, and other auspicious  liquids. Soon rivers of this nectar flooded the streets of the town and  permeated the entire atmosphere with a sweet fragrance. Disguising  them­selves as birds, the demigods descended to Vrajapura to happily drink  the flood of nectar. The Vrajavasis decorated their cows with gold and jeweled ornaments. Then in great excitement they smeared them with oil,  fresh butter, and turmeric paste. Beholding Krishna in their hearts, these  fortunate cows looked like the essence of the earth’s auspicious-ness. The  whole world resounded with their jubilant bellowing. Absorbed in the  ecstasy of Krishna’s birth, they forgot about eating and drinking. The festival drowned the gopis in an ocean of joy. After offering oil,  vermilion, garlands, and utensils in charity to all the assembled gopis,  Rohini, the wife of Vasudeva, asked them to bless Krishna. Upon comple­tion  of the sacrifice, Upananda and the other relatives felt constant  hap­piness while taking their baths. Keeping the King of Vrindavana in the  front, Nanda’s relatives offered opulent cloth, jeweled ornaments,  tambula, garlands, and sandalwood pulp to the guests. Then they humbly  requested all in attendance to bless that wonderfully auspicious boy who  had just appeared in Vrindavana.

(Ananda Vrindavana Champu, chapter 2)

He who accepts this truth (that Krishna’s appearance and activities are transcendental) on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation. The Vedic version tat tvam asi is actually applied in this case. Anyone who understands Lord Kåñëa to be the Supreme, or who says unto the Lord “You are the same Supreme Brahman, the Personality of Godhead,” is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection.

(BG  4.9p)

 

Please accept my humble wishes and prayers for a very happy Janmashtami.

 

All glories to the most auspicious Janmashtami

All glories to Sri Guru and Gaurnaga

All glories to Srila Prabhupada.

 

Your servant,

Giriraj dasa

Change of heart

Hare Krishna dear devotees,

As we come into Krishna consciousness then many a times we may get lost in the philosophy itself. The mind too likes newer subjects and intellect is also satisfied by gaining deeper understanding. However we should be careful not to feel satisfied remaining at these levels. Most of us do understand that our real position in the material world is not unlike that of a criminal put in a prison for reform. Criminals can also, rather they do, have high level of mental and intellectual capabilities!

The living entities who come in contact with the material world are meant to be corrected. All the living entities within this material world have revolted against the service of the Lord, and therefore they remain within this material world as ever conditioned, nitya-baddha, taking birth again and again.

(SB 6.4.44p)

Old habits die hard!

The only way to permanently change the criminal habit is to change the heart of the criminal. As you well know, many thieves are arrested numerous times and put into jail. Although they know that if they commit theft they will go to jail, still they are forced to steal because of their unclean hearts. Therefore without cleansing the heart of the criminal, you cannot stop crime simply by more stringent law enforcement. The thief and the murderer already know the law, yet they still commit violent crimes, due to their unclean hearts. So our process is to cleanse the heart. Then all the troubles of this material world will be solved.

(SSR chapter 6)

We may be surprised to know that the whole process of ‘sadhna bhakti’ is to change our heart!

The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position.

It is expected by all means that by discharging regulated devotional service one must manifest the change of heart.

 (SB 2.3.24p)

What exactly we mean by ‘change of heart’?

Change of heart means that my ‘Thinking, feeling and willing’ has changed. Which means what all I think, what is my reaction to various every day situations or circumstances and finally my actions have changed. It does not mean that we have simply learnt the art of what not to speak, especially when we are among the devotees, but inside our heart reactions to their behavior remains same. It means not just externals (my dress, a new name, my eating habits, my wake up time, etc. ) but I have changed, or changing, internally as well.

So what if change of heart has still not happened?

If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord.

(SB 2.3.24p)

 

Oh ho!

So philosophy has its place but as an aspiring devotee we should be more interested in the culture not merely philosophy. And what is culture? Philosophy lived is culture. In simple words it means that we intelligently, under the shelter of a devotee not my own mind, applying whatever we are reading in Bhagavad Gita, Srimad Bhagavatam, etc., or whatever we are hearing (from a right source!). Without contemplation and then application all of it remains mere knowledge and will not result in any spiritual realisation. Realisation does not mean mere understanding rather  it means they have entered into my day to day life. 

What are the symptoms of change of heart ?

So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord.

(SB 2.3.24p)

How do I change my  stone like heart ?

Sravanam Kirtanam!

One who directly associates with the Supreme Lord by hearing of His activities cleanses the dirt from his mind and very soon comes to Kåñëa consciousness. Süta Gosvämé confirms this in Çrémad-Bhägavatam (1.2.17):

çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù

hådy antaù-stho hy abhadräëi vidhunoti suhåt-satäm

The Supreme Lord within everyone’s heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt from the mind of the listener. Hådy antaù-stho hy abhadräëi vidhunoti: He washes off all dirt from the mind. Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kåñëa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing.

Çré Caitanya Mahäprabhu introduced the congregational chanting of the Hare Kåñëa mantra to give everyone a chance to hear Kåñëa’s holy name, for simply by hearing Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, one becomes purified (ceto-darpaëa-märjanam [Cc. Antya 20.12]). Therefore our Kåñëa consciousness movement is chiefly engaged in chanting the Hare Kåñëa mantra all over the world.

As stated in Çrémad-Bhägavatam (1.2.18):

nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä

bhagavaty uttama-çloke bhaktir bhavati naiñöhiké

“By regularly hearing the Bhägavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact.” In this way, simply by hearing of the powerful activities of the Lord, the devotee’s heart becomes almost completely cleansed of material contamination, and thus his original position as an eternal servant who is part and parcel of the Lord becomes manifest.

(SB 5.18.11p)

There are two kinds of çruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gétä is the former and Çrémad-Bhägavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of mäyä. It is stated in the Çrémad-Bhägavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement.

(SB 3.27.21p)

Can my heart change just by hearing?

Çåëvatäà sva-kathäù kåñëaù. So we don’t say that “You change your profession, you change your position or occupation,” no. Please come and hear. Please… If you don’t chant, please hear. That hearing process also will cure you. Çravaëam kértanam. So people should come to our temple and hear this chanting, this… We are not taxing. We are not asking any… If you give some contribution, there is temple and management, there is expenditure, heavy expenditure, in this country. If you so kind… It is very kind of you. Even if you do not pay, you don’t like, please come. Please come and hear. Please bring your friends if you are really friend. So it is very nice thing. Sthäne sthitaù çruti-gatäà tanu-väì-manobhir. You remain what you are. We don’t say that you change, but you hear.

(Room conversation, 16th July 1968, Montreal)

What are the  chances of success for a fallen soul like myself?

All the great äcäryas strongly recommend that people be given a chance to hear about the Supreme Lord. Then success is assured. The more we cleanse the dirt of material attachment from our hearts, the more we will be attracted by Kåñëa’s name, form, qualities, paraphernalia and activities. This is the sum and substance of the Kåñëa consciousness movement.

(SB 5.18.11p)

We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhäva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.

(SB 2.3.24p)

End Result : A stone like heart transforms into a fish! A fish that can swim in an ocean of love, love for our dear most Sri Sri Radha Shyama. 

And where is such an ocean?

In conclusion to your letter you have asked as to where is the ocean of love? And I think that you may know that it is in your heart.

(Letter to Himavati — Los Angeles 12 December, 1968)

 

So it may not be such a bad idea to pray to Lord Balarama today, on His appearance day, to beg him for spiritual strength, so that we may feel inspired to daily, and carefully, read Bhagavad Gita & Srimad Bhagavatam and that we at least make an endeavor to chant without offences. Lord Balarama is the killer of Dhenukasura (the ass demon). So this ass who is with in us, who still does not listen to instructions of acharaya, can be very easily killed by Lord Balarama. A short and sincere prayer at His lotus feet today can be a good beginning today in our journey of change of heart!

All glories to Sri Guru & Gauranga

All glories to Srila Prabhupada

 

Your servant,

Giriraj dasa

Heart of a Vaishnava revealed

Hare Krishna Dear devotees,

We often read and hear, how being a devotee, our heart should be soft, full of humility and compassion for others. Sometime we are not even sure where to draw the final line as there are different instructions for devotees at different levels of consciousness. We do not even know what is true humility and many a times wonder how a pure Vaishnava thinks, what are his emotions and how does he acts?  

Caitanya Mahaprabhu quoted the below verse, from Mahabharat, to a brahmana during his visit to Mathura

tarko ’pratiṣṭha śrutayo vibhinnā
n
āsāv ṛṣir yasya mata na bhinnam
dharmasya tattva
nihita guhāyāṁ
mah
ājano yena gata sa panthāḥ

‘Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.’

(CC Madhya 17.186)

There have been innumerable great devotees whose example we can take, Srimad Bhagavatam also mentions names of 12 mahajans. So which mahajan should we look up to?

Interestingly, Srila Bhaktivinoda Thakura has stated that for us,  Gaudia Vaishnava , the followers of Mahaprabhu are the modern mahajans. We should follow them.  He writes :

The åñis and mahätmäs who have taught conduct before the appearance of Sri Caitanya Mahaprabhu are counted among the previous mahäjanas. The conduct seen in the mahäjanas after the appearance of Sri Caitanya Mahaprabhu is the conduct of later mahäjanas. The conduct of the later mahäjanas is superior and should be adopted. The conduct of Sri Caitanya Mahaprabhu and His followers is meant to teach people, so that conduct should be followed in all respects.

So let us hear about the thinking, feeling and acting of one of such mahajans, Srila Haridas Thakur, whom Caitanya Mahaprabhu declared to be Namacharya of our sampradaya. So he is definitely qualified to be one of modern mahajans. Let us find about the condition of his heart from Caitanya Bhagavat, may be we feel inspired to have a re-look at our own heart. 

Background

Srila Haridas Thakur was born in a muslim family in a village called Buron, and because of his presence there, many people became purified and took up the chanting of the holy name. After some years he left his village and travelled to a place near the river Ganga. He finally settled in the village of Phulia near Santipura.

He  passed his time wandering on the banks of the Ganga chanting the name of the Supreme Lord Krishna. It was common to see him dancing while he sang the glories of Lord Krishna’s name. People would gather around him just to see the unrestricted tears of love of Godhead that flowed profusely from his eyes, drenching his entire body. Even the strictest atheists marvelled at his behaviour.

The Circumstances

The local Qazi became envious of Haridas Thakur’s popularity and reported to the Nawab, “This man is acting like a Hindu; arrest him and punish him appropriately.” Thus Haridas Thakura was arrested.

In the court he was accused of practicing Hindu religion despite being a muslim. When Srila Haridas Thakur replied that God is one and the difference between Hindu God and Muslim God is in Name only, he was sentenced by the Nawab to be lashed in 22 market places until he dies.  

He was then dragged by the soldiers from one market place  to another, lashing him mercilessly. By the grace of Lord Krishna, Haridasa felt little pain in his body. Just like Prahlada in the Srimad Bhagavatam who was tortured by demons, Haridas never suffered at all. Not only was Haridas freed from his pain, whoever remembers this story of Srila Haridas will also be saved from the miseries of life. Throughout his ordeal, Haridasa’s one emotion was pity for the sentries. “O Lord Krishna, please be merciful upon these poor souls so they may not be punished because of me.”

(What would be our reaction if  someone were to give us a humiliating public chastisement, or God forbid, a tight slap, for no fault of ours?) 

What Krishna will not do for His pure devotee !

During Caitanya Mahaprabhu’s mahaprakash pastime, He called for Haridas Thakur and shared that when Haridas Thakur was being beaten how Lord wanted to kill all the soldiers but He could not do so because Haridas Thakur himself was praying for those very soldiers!

Sri Caitanya Mahaprabhu revealed:

I hesitated in My heart to punish them for it will disturb you, knowing your compassionate nature.

My Sudarsan disc weapon was rendered impotent. I could not strike those men because you were determined to forgive them and so unable to see your misery I protected you from their lashes by placing My back on your back.

“I accepted all those lashes meant for you on My back, see the marks on my back.

Haridas Thakur’s glorification of Mahaprabhu

When Haridas heard about the Lord’s magnanimous deed he fell swooning to the ground. He lost all external consciousness and was immersed in an ocean of ecstasy.

Thakura Haridas said, “O Lord Visvambhara! You are the Lord and Protector of the Universe, now the responsibility of delivering a lowly fallen wretch like me rests on You, My Lord. How can I describe Your transcendental glories as I do not possess any good qualifications, I am sinful, and I am not even within the Vedic society.

(We all have many demoniac propensities but how do we see ourselves in the mirror every day?)

Just seeing me makes a person vulnerable to sin, and touching me makes one so contaminated that he must bath immediately; how can I say anything about Your divine pastimes?

(Whereas our mere touch or at least our power of speech is capable to turn any non-devotee into a devotee, God’s gift to mankind, only if others were to follow my instructions, or better, hear my pastimes!)

There is one fact that You yourself have stated, anyone remembering your lotus feet, be he an insignificant and fallen as an insect, is never forsaken by You. Whereas even a mighty king falls from grace if he disregards Your lotus feet. I am incapable of remembering You although I know you shelter the most impoverished soul if he simply remembers You.

(Remember Haridas Thakur would daily chant 300,000 names or 192 rounds every day. What most of us chant in 12 days!)

The evil Duryodhana and Suhsasana dragged the righteous Draupadi into the palace court wanting to disrobe her. Confronted with the danger of disgrace she remembered You, Krishna. And because of this You made her sari endlessly long by Your mystic potency. Yet the evil doers could not perceive Your hand in this.

I am so sinful that I cannot remember such a magnanimous Personality as You; O Lord! please therefore give me shelter at Your lotus feet.

The demon Hiranyakasipu inflicted all varieties of treachery and brutal methods trying to kill Prahlad like poisoning, hurling down from the mountain, throwing in boiling cauldron of oil etc. Yet throughout his tribulations Prahlad meditated upon Your lotus feet and was saved from each and every calmity. In this way You humbled many of his enemies and took away all their vitality and strength: finally You appeared in Person due to Prahlad’s meditation.

Once the five Pandavas were in grave dilemma fearing the wrath of Durvasa Muni, but by remembering You, You appeared personally and saved them. You calmed Yudhisthira Maharaja with your assuring words, see I am already here, you just sit down and relax and I will take care of Durvasa Muni and his army of disciples.”

Only the shred of vegetable left stuck to the side of the pot after the Pandavas had eaten was taken by; Lord Krishna relishing the thought of coming to His devotees aid. The sage with his disciples meanwhile bathing in the river suddenly felt full in the belly like having eaten a sumptuous meal” ashamed and tearful they fled.

The miraculous benefits of remembering Your lotus feet was amply demonstrated by the Pandavas in this incident. The path of true devotion for everyone is to remember You; You perform Your super excellent activities to rescue Your devotees.

(My own pastimes spontaneously start floating in my mind when I am chanting, for some strange reason happenings in my own life seems to be more interesting then Krishna’s pastimes)

“O Lord! I am such a destitute that I do not even possess the sweetness of Your memory and yet You have not forsaken me. Although I am unfit to see You, You are present before me in person. I am praying to You now for only one benediction.”

(Why is Krishna taking so much time to reciprocate? I am almost ready to join the boys!)

Lord Chaitanya replied, “Say all that you want to say, there is nothing that I do not want to give you.

Haridas spoke to the Lord with folded hands, “O Lord, I have known only misfortune yet You give me so much hope. Just allow me to partake of the remnant of foodstuffs of Your devotees totally surrendered to Your lotus feet. Let this activity be my permanent and most prominent service life after life. My sinful birth and existence is miserable, without remembering You, but now please make my life successful by granting me the remnant of Your servitors.

(What! Not to become a gopi? Not even a gopa or even a simple servant of Krishna. We can close our eyes and consider what will be our reply if Krishna decides to manifest in front of us and says ‘Ask Me anything you may desire’)

I feel within my heart that I have committed a grave offense by asking of You to situate a elevated status of that of a Vaishnava, although I am grossly unfit.

( He is considering it an offense that he even asked or desired to come to the level of a Vaishnava!)

O Lord! my master, Protector and the maintainer of the entire creation, I am spiritually lifeless, therefore kindly forgive my ignorance.

(After joining ISKCON I have gathered so much information!)

O Lord Visvambhara, the beautiful son of Mother Saci, You are my master, so be merciful to me and keep me as a dog in the house of a Vaishnava.”

( Not even a cow ! who is at least tied within the boundary of the home. A dog is not even allowed inside a cultured Vaishnava’s home)

Haridas Thakur was overwhelmed by feeling of ecstatic devotional emotions and he repeatedly petitioned the Lord, his desire for humility and devotional service unfulfilled.

( We are feeling morose simply by reading what all is Haridas Thakur requesting from Mahaprabhu!)

Caitanya Mahaprabhu reveals His heart

Lord Chaitanya replied, “Listen My dear Haridas, you are a highly elevated Vaishnava, if anyone spends a day in your services and association or you kindly speak to someone for a short time, that person certainly achieves Me, there is no doubt about this. Whoever respects and serves you does so to Me also, for I perpetually reside within you.

As my servitor Your position is unique, you have therefore imprisoned Me within your heart eternally. I bless you that since you are crowned already with a faultless character that you will always continue to worship and serve Me and My devotees without a single deviation or offense.”

A tumultuous sound of joy from the Vaishnavas greeted Lord Chaitanya’s boon to Haridas Thakur. High birth, caste, fruitive activities or wealth are worthless commodities to achieve love of Godhead only the intense loving desire for Krishna can bring one to the lotus feet of Krishna.

Where do I go from here, I definitely have a long way to go!

In the spiritual matters there is no loss or anything disheartening everything has a positive outcome. Please rejoice as we read below the benediction of just hearing the above chapter from Caitanya Bhagavat, Madhya Lila, chapter 10.

One who hears this pastime of the Lord and Haridas Thakur with proper faith will certainly enjoy the fruit of Lord Krishna prema. These words are not my concoction but the bold declarations of all scriptures. One is sure to experience the bliss of devotional service to Lord Krishna if one hears the transcendental activities of the pure devotees of the Supreme Lord. All glories to Haridas Thakur, a giant amongst the Vaishnavas, remembering him one is freed from all sinful reactions.

Where to read: ISKCONDESIRETREE E BOOK

Where to hear :  Audio book format in Android mobile app

Now it is upon us to see whether we even have a desire to enjoy the fruit of Krishna prema or not!

 

All glories to heart of a Vaishnava.

All glories to Srila Haridas Thakur.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

Your servant,

Giriraj dasa

Bhava for Krishna

Hare Krishna dear devotees,

So many times we hear the word ‘bhava’ among devotees that one should develop bhava for Krishna or so and so devotee has a very nice bhava. So what actually is this bhava? Is it emotions, is it feelings, is it love or is it a mixture of many things. Sometimes we use this term very casually or liberally in the devotee circles. Indeed, bhava, being the preliminary stage of elevation before the attainment of pure love of Krishna,  is a very deep topic. It is meant to be discussed by paramahamsas or liberated devotees. However keeping the lotus feet of Srila Prabhupada in our consciousness we can pray and  try to taste a small drop from the unlimited ocean of nectar of devotion.

What is bhava ?

The state of being in love with the Godhead is compared to the sunshine emanating from the sun; this shining makes the devotee’s heart more and more lovely. The heart of such a devotee is situated in a transcendental position beyond even the mode of goodness. The process for making the heart even more sterilized by the sunshine of love is called bhäva.

(TLC , chapter 13)

How can I attain the state of Bhava ?

The transcendental ecstatic attachment for Kåñëa which results from perfectly understanding that Kåñëa’s person and name are identical is called bhäva. One who has attained bhäva is certainly not contaminated by material nature. He actually enjoys transcendental pleasure from bhäva, and when bhäva is intensified, it is called love of Godhead. Lord Caitanya told Prakäçänanda Sarasvaté that the holy name of Kåñëa, called the mahä-mantra (great chanting), enables anyone who chants it to attain the stage of love of Godhead, or intensified bhäva.

(TLC, chapter 19)

It all begins from hearing about Krishna and brings about Love for Krishna!

Generally we experience that people are primarily interested in seeing Kåñëa, but why is the emphasis on seeing? Let us hear about Him. We must come with a little faith, and as we hear, that faith will increase. One should come to the temple, listen to talks about Kåñëa, and then, after some time, officially take initiation into the service of the Lord. That is called bhajana-kriyä. At that time one has to abandon illicit sex, intoxication, meat-eating and gambling. If one is still attached to all these habits, he should know that he is not making progress. When one is actually advanced in bhajana-kriyä, all these anarthas (unwanted things) will be finished. paraà dåñövä nivartate [BG. 2.59]. When one appreciates something better, he rejects all kinds of nonsense. Once one gets a taste of Kåñëa consciousness, he cannot remain without it. A drunkard cannot remain without a drink, but a devotee is drunk with Kåñëa consciousness. The immunization against all material diseases is this Kåñëa consciousness. To be immuned to the infection of the guëas, we have to engage in bhakti-yoga. Once we attain the perfectional stage, we attain ecstatic love of Godhead. In that state we cannot remain without Kåñëa for a moment. That is called bhäva, and that bhäva may increase to mahä-bhäva. This is not possible for ordinary human beings, but it was possible for the gopés and Rädhäräëé. Indeed, they could not live without Kåñëa. This is the highest stage of liberation.

(TLK, chapter 8)

I want to hear more!

There are two characteristics by which the seeds of love of Godhead can develop, and these are known as rati, or attachment, and bhäva, the condition immediately preceding love of Godhead. It is by such attachment and bhäva that the Supreme Lord Çré Kåñëa is conquered by His devotees. These two characteristics are present before any symptoms of love of Godhead are manifest. This was all explained to Sanätana Gosvämé by Lord Caitanya. Lord Caitanya told him that since there is really no end to describing the system of devotional service with attachment, He is simply trying to offer a sampling. Lord Caitanya then described the ultimate goal of devotional service, which is meant for one who wants to attain perfection. When one’s attachment to Kåñëa becomes very deep, one attains the condition called love of Godhead. Such a state of existence is considered a permanent situation for a devotee.

In Bhakti-rasämåta-sindhu (1.3.1) the state of being in love with the Godhead is compared to the sunshine emanating from the sun; this shining makes the devotee’s heart more and more lovely. The heart of such a devotee is situated in a transcendental position beyond even the mode of goodness. The process for making the heart even more sterilized by the sunshine of love is called bhäva. A description of bhäva is given by Rüpa Gosvämé. Bhäva is called the permanent characteristic of the living entity, and the crucial point of progress for bhäva is called the marginal state of love of Godhead. When the bhäva state becomes deeper and deeper, learned devotees call it love of Godhead. As stated in the Närada-païcarätra:

ananya-mamatä viñëau mamatä prema-saìgatä

bhaktir ity ucyate bhéñma-prahlädoddhava-näradaiù

“When one is firmly convinced that Viñëu is the only object of love and worship and that there is no one else—not even a demigod—worthy of receiving devotional service, one feels intimacy in his love relationship with God, and this is approved by such personalities as Bhéñma, Prahläda, Uddhava and Närada.”

If, due to some righteous activities which provoke devotional service, one is influenced by the service attitude and takes shelter of the good association of pure devotees, he develops attachment for hearing and chanting. By developing chanting and hearing, one can advance further and further in regulative devotional service to the Supreme Lord. As one so advances, his misgivings about devotional service and his attraction for the material world proportionately diminish. By advancing in hearing and chanting, a devotee becomes more firmly fixed in his faith, and gradually his initial faith develops into a taste for devotional service, and that taste gradually develops into attachment. When attachment becomes pure, it exhibits the two characteristics of bhäva and rati. When rati increases, it is called love of Godhead, and love of Godhead is the ultimate goal of human life.

This process is summarized by Rüpa Gosvämé in Bhakti-rasämåta-sindhu (1.4.15-16): The first requirement is faith; it is due to faith that one associates with pure devotees, and, by such association, develops devotional service. As devotional service develops, one’s misgivings diminish. Then one is situated in firm conviction, and from that conviction he develops a taste for devotional service and advances to the stage of attachment, whereby he follows the regulative principles of devotional service. After that point, after one makes further progress, he attains the state called bhäva, which is permanent. When such love of God increases, it reaches the highest stage of love of Godhead.”

In Sanskrit this highest stage is called premä, premä can be defined as love of God without any expectation of exchange or return. Actually the words premä and love are not synonymous, yet one can say that premä is the highest stage of love. One who has attained premä is the most perfect human being. Çrémad-Bhägavatam also confirms this statement (SB 3.25.25): Only by the association of pure devotees can one develop a taste for Kåñëa consciousness, and when he tries to apply Kåñëa consciousness in his life, he can achieve everything up to the stage of bhäva and prema.

In order to save us from getting cheated or fooled, scriptures share the external symptoms (as we do not have direct access to the heart of other person) of such a pure devotee who has reached the stage of Bhava ( whose association one must aspire and pray for)

Lord Caitanya, describing the symptoms of a person who has developed from faith to the stage of bhäva, states that such a person is never agitated even if there are causes for agitation. Nor does such a person waste his time even for a moment; he is always anxious to do something for Kåñëa. Even if he has no engagement, he will find some work to do for Kåñëa’s satisfaction. Nor does such a person like anything which is not connected with Kåñëa. Although he is situated in the best position, he does not hanker after honor or personal respect. He is confident in his work, and he is never under the impression that he is not making progress toward the supreme goal of life-going back to Godhead. Since he is fully convinced of his progress, he is always confident and keeps himself busy to achieve the highest goal. He is very much attached to gratifying the Lord and in chanting or hearing about the Lord, and he is always attached to describing the transcendental qualities of the Lord. He also prefers to live in holy places like Mathurä, Våndävana or Dvärakä. Such characteristics are visible in one who has developed to the stage of bhäva.

(TLC , chapter 13)

An Example

King Parékñit affords a good example of bhäva. When sitting on the banks of the Ganges waiting to meet his death, he said: “All the brähmaëas present here, as well as Mother Ganges, should know that I am a soul completely surrendered to Kåñëa. I do not mind if I am immediately bitten by the snake sent by the brähmaëa boy’s curse. Let the snake bite me as it likes. I shall be pleased if all of you present here will go on chanting the message of Kåñëa.” Such a devotee is always anxious to see that his time is not wasted in anything which is not connected with Kåñëa. Consequently he does not like the benefits derived from fruitive activity, yogic meditation or the cultivation of knowledge. His attachment is to discourses which are favorably related to Kåñëa. Such pure devotees of the Lord always pray to the Supreme Lord with tears in their eyes; their minds are always engaged in recollecting the activities of the Lord, and their bodies are always engaged in offering obeisances. In this way they are satisfied. Any devotee who is acting in devotional service dedicates his life and body for the purpose of the Lord.

(TLC , chapter 13)

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriraj dasa

Ambrosial Srimad Bhagavatam

nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayam
muhur aho rasikā bhuvi bhāvukāḥ

O expert and thoughtful men, relish Śrīmad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

(SB 1.1.3)

Hare Krishna dear devotees,

Please relish as we read, chew,  nibble or rather simply feast upon the nectarean introduction of Srimad Bhagavatam by Srila Visvanatha Cakravarti Thakura:

The cloud of Śrī-caitanya has rained a sweet shower of mercy, producing a river of devotion to himself where the jīvas play like elephants in the Gaṅgā. May the dark cloud of Lord Kṛṣṇa Caitanya, made golden with a flash of lightning, illuminate the sky of my mind!

I worship the one absolute truth, Kṛṣṇa, who is eternal bliss and supreme consciousness, (Nityānanda, Advaita-Caitanya), personified as the eternal Bhagavatam which is the complete form of Brahma-sutra, in its most embellished form and who resides with eternal bhakti and the eternal devotees in the eternal spiritual abode. I take shelter of the eternal form, name and qualities of Kṛṣṇa known from Bhagavatam, which I studied for a long time by the mercy of guru. After having studied the Vaiṣṇava-toṣaṇī of Sanātana and after having understood the conclusions of Lord Caitanya from the Sandarbhas of Jīva, by the mercy of Śrīdhara Svāmī, I produce this commentary to show the essence of Bhagavatam. I am not learned. Oh! I am rash in this attempt! The cause, being either my own foolishness or the causeless mercy of the Lord, gives rise to its manifestation, even in an unqualified person. If its cause is my foolishness, it will produce mockery, and if its cause is mercy of the Lord, it will produce bliss with every word for the devotees.

I offer myself and everything I have to the absolute Lord who is dearer than life to all the cowherd men and women, and to the service of his dear devotees. It is not so surprising that this popularly read scripture has qualities of the absolute entity brahman, comparable to the fruit of a desire tree, a lamp and the sun. I praise this work which assumes the form of Mohinī in the assembly of devas and demons, giving the sweet topics of the Lord to the devotees, and denying them to the demons. Svayam Bhagavān, the sweet ocean of all auspicious qualities, the king holding the greatest power, the most splendid sun, shone and then disappeared at scheduled times over the earth. The meanings of the various scriptures, Purāṇas and Itihāsas, placed in three groups just as men are classified into three groups, are like night watchmen (guarding the treasure of satisfaction of the heart), but through time, destiny, the appearance of irregularity, and even laziness, some of the meanings have fallen into deep sleep. Consequently, the great treasure – satisfaction of the heart of all people and the authors of the works – has been stolen by those who have appeared like thieves and given wrong interpretations to those scriptures. This is understood from the following:

jugupsitaṁ dharma-kṛte ’nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ

The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. (SB 1.5.15)

However, under these conditions the Lord makes his appearance:

yadā yadā hi dharmasya glānir bhavati bhārata |

abhutthānam adharmasya tadātmānaṁ sṛjāmy aham ||

Whenever there is destruction in dharma, O Bhārata, and a rise in adharma, I manifest my own body. (BG 4.7)

As well, according to the Gītā, the Lord comes to save the devotees and destroy the demons. (BG 4.8) Just as he appears for these purposes as Matsya among the fish, as Varāha among the animals, as Haṁsa among the birds, as svayam bhagavān Kṛṣṇa among humans, and as Upendra among the devatās, so the Lord has now appeared as the crown jewel of the scriptures, Śrīmad-bhāgavatam, among the Vedas, for restoring dharma and delivering the devotees.

kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha |

kalau naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ ||

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to his own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa. (SB 1.3.4)

This indicates that Bhagavatam is another form of Kṛṣṇa, similar to the oneness of I and mine (Kṛṣṇa and the book about Kṛṣṇa). Thus, it bears no comparison with other works. Kṛṣṇa has appeared as Bhagavatam through Śukadeva and Parīkṣit, and like the sun among the planets, it shines among the Purāṇas. It has twelve forms (volumes), just as the sun has twelve forms for each of the months of the year. With eighteen-thousand verses like its leaves, it has appeared like a desire tree to fulfill the goals of the great devotees.

( Srila Visvanatha Cakravarti Thakura’s commentary on the first verse of Srimad Bhagavatam)

If its description is so delightful and tempting then we can very well imagine how heavenly will be its taste if we were to serve Srimad Bhagavatam by carefully reading it every day for the rest of our life.

All glories to divine Srimad Bhagavatam

All glories to Sri Guru and Gauranga

All glories to Srila Prabhupada

Your servant,

Giriraj dasa

 

Blind following

Hare Krishna dear devotees,

As we come into the world of ISKCON we may feel we have come into the world of swans , where purity is flowing incessantly and everyone seems destined to make very fast spiritual progress. This is, of course,  true to a very large extent. However, as with any large organisation, it is very difficult to check the credential of each and every person and imposters may slip in, a wolf in a sheep’s clothing. As aspiring devotees it is best be cautious and certainly not give our common sense a long vacation and fall into a well by following blindly.

Both blind following and absurd inquiries are condemned.

(BG 4.34p)

In the current contaminated environment it is best to remain alert and if we observe something which is out of normal then we must question it, in a gentle and polite manner, and if we are not satisfied by the reply then we should bring it to the notice of local temple authority. And do not let anyone hide behind a holier than thou curtain. Similarly as we start confiding in others, opening our heart, we must check their credentials via someone whom we can trust and do not blindly assume that just because someone sings very nice bhajans or is at a senior administrative position in temple or a popular preacher then he must be a pure devotee and can be trusted blindly.

Do not do blind following : Blind following means: “Oh, there is a swami. So many thousands of people are following. Let me become his disciple.” This is called blind following…. You do not know. But because everyone is going, “Oh, let me become his disciple.” This is blind following, without any knowledge, blind following.

(SP Lecture, 12th Jan, 1969, Los Angeles)

As one joins the world of ISKCON then one may have many anarthas ( impurities) and not so pure motivation as well. One may join the society for power, women, money, fame, etc. ISKCON is like a desire tree and may even fulfill it. Krishna also says in BG 7.16

catur-vidhä bhajante mäà janäù sukåtino ‘rjuna
ärto jijïäsur arthärthé jïäné ca bharatarñabha

O best among the Bhäratas, four kinds of pious men begin to render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Srila Prabhupada writes in his purport : When these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure devotee, they also become pure devotees. As far as the miscreants are concerned, for them devotional service is very difficult because their lives are selfish, irregular and without spiritual goals.

So some people may join ISKCON for money, power,  or any other personal sense gratification but as an iron, put into fire, gradually develops all the characteristics of fire. Similarly even people with impure, but NOT sinful, motivation, start practicing devotional service, associate with pure devotees they then gradually become purified of such impure desires. However clever imposters, who are in fact sinful, may take advantage of such broad mindedness and exploit the simple hearted devotees to fulfill their ulterior and sinful desires.  We should be always cautious that we do not fall into the company of  these miscreants, hiding in the garb of a devotee. 

To obey the imperfect person means just like a blind man following other blind man. So what benefit he will get? If one blind man is begging help from others, “Please help me in crossing the road,” if another blind man comes and he says, “Yes, come on with me,” so what will be the result? Both will be crushed by accident.

(Srila Prabhupada in discussion with Hayagriva dasa)

And we may even come across devotees who may not be imposters but we can see that they are carrying a very heavy burden of anarthas, a strong desire for personal sense gratification. How should we deal with such devotees?

One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tämasaù. Çréla Viçvanätha Cakravarté Öhäkura advises that a Vaiñëava who is not of good character should be avoided. A Vaiñëava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiñëava of the first order of good character. One may offer his respects to such a Vaiñëava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiñëava who is in the mode of ignorance.

(SB 3.29.8p)

Such a miscreant is not a vaishanava but a  Kali-Cela

In this Age of Kali there are many mundane persons in the dress of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kali. He says, kali-celā. He indicates that there is another Vaiṣṇava, a pseudo Vaiṣṇava with tilaka on his nose and kaṇṭhī beads around his neck. Such a pseudo Vaiṣṇava associates with money and women and is jealous of successful Vaiṣṇavas. Although passing for a Vaiṣṇava, his only business is earning money in the dress of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudo Vaiṣṇava is not a Vaiṣṇava at all but a disciple of Kali-yuga.

(CC Madhya 1.220p)

Some suggestions

 

  1. Do not do follow anyone blindly.
  2. Keep common sense handy at all times.
  3. Strictly maintain all basic moral and social protocols under all circumstances.
  4. Householders should take counseling from successful and senior householder devotees.
  5. Matajis should strictly avoid meeting male preachers without the presence of any adult male member of the house.
  6. No phone counseling between matajis and male preachers.
  7. Matajis should cultivate relationships with senior matajis for personal issues.
  8. Progress in devotional life together as one family and not enforce our personal standards, howsoever high or right it may seem, on other family members who may not be able to follow it at their present stage. Encourage but do not impose.
  9. Remain conscious and sensitive for any out of ordinary signs at home. Gently share and discuss your concern with your partner.
  10. Daily pray to Krishna to protect your family. ( The grahastha ashrama , our home, is an island of sanity, an ashrama, a support system for our spiritual life,  compared to the madhouse outside, we should always pray to protect it)

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

Your servant,

Giriraj dasa

Do devotees suffer karmic reactions?

7th April, 2017. Gurgaon.

Hare Krishna dear devotees,

I could not post the blog for a long time as life turned a bit busy, please forgive me for this laxity.

Yesterday morning I read the very beautiful, and famous, verse from Srimad Bhagavatam and now sharing the same with you. 

This particular chapter, SB 10.14, describes the Brahmā ji’s prayers to Lord Kṛṣṇa. Brahmā ji first praised the beauty of the Lord’s transcendental limbs and then declared that Krishna’s original identity of sweetness is even more difficult to comprehend than His opulence. And only by the devotional process of hearing and chanting transcendental sounds received from Vedic authorities can one realize the Personality of Godhead. It is fruitless to try to realize God through processes outside the scope of Vedic authority.

Brahmā  ji is praying to Lord Krishna:

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode.

(SB 10.14.4-5)

Then comes the gem of a verse wherein Brahmā ji reveals that to go back to Godhead a devotee simply has to patiently tolerate his past karmic reactions in this lifetime, while sincerely & seriously practicing Krishna consciousness! This may sound too good to be true or too easy but these are the words from Srimad Bhagavatam, Amala Purana, spoken by Brahmā ji, who also happens to be the head of our sampradaya. Srila Vishvanatha Chakravarti Thakura said that this verse describes Bhakti.

tat te ’nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

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.

(SB 10.14.8)

In his purport Srila Prabhupada too reveals an ‘inside’ secret as to how even those apparent karmic reactions are also actually a favour by the most merciful Krishna. Many of us may have read this verse before but as we read and reread it our conviction for the scientific process of Krishna consciousness, and the amazing journey we are in, goes few notches higher. It also helps us appreciate how compassionate is Krishna towards His devotees.  And that only is Krishna silently working to get us back home but He is very much looking forward to see us soon.
Purport

Śrīla Śrīdhara Svāmī explains in his commentary that just as a legitimate son has to simply remain alive to gain an inheritance from his father, one who simply remains alive in Kṛṣṇa consciousness, following the regulative principles of bhakti-yoga, automatically becomes eligible to receive the mercy of the Personality of Godhead. In other words, he will be promoted to the kingdom of God.

The word su-samīkṣamāṇa indicates that a devotee earnestly awaits the mercy of the Supreme Lord even while suffering the painful effects of previous sinful activities. Lord Kṛṣṇa explains in the Bhagavad-gītā that a devotee who fully surrenders unto Him is no longer liable to suffer the reactions of his previous karma. However, because in his mind a devotee may still maintain the remnants of his previous sinful mentality, the Lord removes the last vestiges of the enjoying spirit by giving His devotee punishments that may sometimes resemble sinful reactions. The purpose of the entire creation of God is to rectify the living entity’s tendency to enjoy without the Lord, and therefore the particular punishment given for a sinful activity is specifically designed to curtail the mentality that produced the activity. Although a devotee has surrendered to the Lord’s devotional service, until he is completely perfect in Kṛṣṇa consciousness he may maintain a slight inclination to enjoy the false happiness of this world. The Lord therefore creates a particular situation to eradicate this remaining enjoying spirit. This unhappiness suffered by a sincere devotee is not technically a karmic reaction; it is rather the Lord’s special mercy for inducing His devotee to completely let go of the material world and return home, back to Godhead.

A sincere devotee earnestly desires to go back to the Lord’s abode. Therefore he willingly accepts the Lord’s merciful punishment and continues offering respects and obeisances to the Lord with his heart, words and body. Such a bona fide servant of the Lord, considering all hardship a small price to pay for gaining the personal association of the Lord, certainly becomes a legitimate son of God, as indicated here by the words dāya-bhāk. Just as one cannot approach the sun without becoming fire, one cannot approach the supreme pure, Lord Kṛṣṇa, without undergoing a rigid purificatory process, which may appear like suffering but which is in fact a curative treatment administered by the personal hand of the Lord.

So we can appreciate how unique is our journey in Krishna Consciousness. How even the aspiring devotees remain under the direct shelter of the lotus feet of Krishna. We just need to remain sincere & serious, practice tolerance and be simple hearted. Then there is no faster route back to Godhead.

Now it is up to us to decide if sincerity, simplicity and tolerance are too high a price to pay for gaining the personal association of Lord?

All glories to Sri Guru and Gauranga

All glories to Srila Prabhupada

Your servant,

Giriraj dasa

Caitanya Mahaprabhu

Hare Krishna dear devotees,

Today is the most auspicious Gaura Purnima, appearance day of Sri Caitanya Mahaprabu.

Krishna says in Bhagavad Gita 4.9

janma karma ca me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

So Krishna is saying that if we know Krishna, or His actions, in tattva then we will not take birth again. The dictionary meaning of tattva is ‘principle’, ‘reality’ or ‘truth’.  It sounds too simple but it is a very deep topic. Those who do get to understand Krishna in tattva their life completely changes, their consciousness and the very purpose of being will change. As this has not happened to many of us, specially true for my own poor self, that would imply that we do not know Krishna in tattva. That is why Srimad Bhagavatam first introduces all the incarnations so that step by step we will reach towards Krishna and then understand His position, His pastimes in tattva. Now if this is true for Krishna then we can understand how difficult it is to understand the position of Mahaprabhu. He is described as a ‘channa avatara’, hidden incarnation, in the scriptures. But if we do become fortunate to understand Mahaprabhu in tattva then as per the above Bhagavad Gita verse we will not take a birth again because there is no difference between Krishna and Mahaprabhu.

So in this auspicious day I am sharing some part of ‘Gaura Tattva’ from a book called Gaudiya Kanthahar which is a compilation of choicest verses from various Upanishad, puranas, Mahabharat, etc. on topics like Guru tattva, Krishna tattva, jiva tattva , maya tattva, etc,  by Sri Atinddriya Das Adhikari a disciple of Srila Bhaktisidhanta Saraswati Thakura. His compilation was mainly from the writings of his guru maharaj  Srila Bhaktisidhanta Saraswati Thakura, who, when presented with this book, was extremely pleased with this compilation. I hope this will nurture our devotional life and help us understand Sri Caitanya Mahaprabhu in tattva.

Gaura-tattva

The Evidence From Sruti for Lord Caitanya

mahan-prabhur vai purusah sattvasyesa pravarttakah

surnimalam imam santimisano jyotiravyah

The Personality of Godhead, Shri Caitanya Mahaprabhu, is brilliantly effulgent and imperishable like molten gold. He is the Supreme Controller. He controls the mode of goodness and through saokirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as “Mahaprabhu”. (Svetasvatara Upanisad 3.12)

yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim

tada vidyan punya-pape vidhuya niranjanah paramam samyam upaiti

When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord. (Mundaka Upanisad 3.3)

Evidence From Bhagavatam for Lord Caitanya

 krishna-varnam tvisakrishnam sangopangastra-parsadam

yajnaih saokirtana-prayair yajanti hi su-medhasah

In the age of Kali, Krishna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, saktis, and eternal confidential associates. Those with intelligence worship Him with the saokirtana yajna. (Bhag. 11.5.32)

‘krishna’ ei dui varna sada yaora mukhe athava, krishnake tioho varne nija sukhe.

krishna-varna-sabdera artha dui ta pramana krishna vinu taora mukhe nahi aise ana.

deha-kantye haya teoho akrishna-varana akrishna-varane kahe pita-varana.

The two syllables krs-na are always in His mouth, or He always describes Krishna with great pleasure. These are two meanings of the words “krishna varna.” Indeed, nothing but Krishna issues from His mouth. If someone tries to describe Him as blackish, the next adjective, tvisakrishnam, immediately restricts him. His complexion is certainly not blackish. Indeed, His not being blackish indicates a golden complexion. (Cc. Adi 3.54,55,57)

asan varnas trayo hy asya grhnato ‘nuyugam tanuh

suklo raktas tatha pita idanim krishnatam gatah

This boy, Krishna, has three other colors: white; red, and yellow, as He appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Bhag. 10.8.13)

 

ittham nr-tiryag-rsi-deva-jhasavatarair lokan vibhavayasi hamsi jagat-pratipan

dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo ‘tha sa tvam

 [Prahlada said] O Krishna, in this way You appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise, thus maintaining the entire creation in different planetary systems. In this way, according to the age, You protect the principles of religion, but, O Mahaprabhu, in the age of Kali, You do not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation is hidden in the age of Kali You are known as Triyuga, or the Lord who manifests His supremacy in only three ages. (Bhag. 7.9.38)

Evidence From Mahabharata for Shri Caitanya

suvarna-varno hemango varangas-candanangadi

sannyasa-krcchamah santo nistha-santi-parayanah

When Krishna appears as Lord Gauranga, in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold (hemanga), His body is extremely beautiful (varangas), and He is decorated with sandalwood pulp (candanangadi). Shri Caitanya accepts sannyasa (sannyasa-krt), and shows equanimity (sama). He is peaceful (santa). His mind is always fixed on Krishna, and thus He is nistha, or fixed, in performing the great sacrifice of the holy name of Krishna. He silences the non-devotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus He distributes real peace. He is therefore an abode of the highest spiritual peace and devotion. (Mahabharata, Dan-dharma ch.149)

 

The Version of the Gosvamis

antah krishnam bahir-gauram darsitangadi-vaibhavam

kalau saokirtanadyaih smah krishna-Caitanyam-ashritah

I take shelter of Shri Krishna Caitanya Mahaprabhu, who is Krishna Himself, thinking of Himself. He is internally Krishna blackish but externally, he appears in golden complexion. In this age of Kali, Krishna appears as Krishna Caitanya, simultaneously manifesting His eternal associates, opulences, expansions, and incarnations. In this way, he preaches the process of Krishna consciousness by performing saokirtana. (Tattva-sandarbha 2)

 

Sri Gauranga is the Source of all Avataras

sutiya acchinu ksira-sagara-bhitare

mora nidra bhanga haila nadara huokare

[While sitting on the altar of Vishnu in the house of Shrivasa, Lord Caitanya said] Lying within the ocean of milk, My transcendental slumber broke, as I awoke to hear the loud cries of My devotees, thus I [Lord Vishnu] have come [as Lord Caitanya]. (Cb. Madhya 22.16)

 

Lord Caitanya’s sixfold Nature

sakala vaishnava, suna kari’ eka-mana Caitanya-krsnera sastra-mata-nirupana.

krishna, guru, bhakta, sakti avatara, prakasa krishna ei chaya-rupe karena vilasa

I advise all my Vaishnava readers to read and hear with rapt attention this narration of the pastimes of Lord Krishna Caitanya as inculcated in the revealed scriptures. Lord Krishna enjoys His pastimes by manifesting Himself as the spiritual masters (guru), His devotees (bhakta), His diverse energies (sakti), His incarnations (avataras) and His full expansions (prakasa). (Cc. Adi 1.31,32)

 

Lord Caitanya is the Jagad-guru

caudda bhuvanera guru Caitanya-gosani

taora guru anya, ei kona sastre nai

Sri Caitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Cc. Adi 12.16)

 

Lord Gauranga is the Best of all

saundarye kama-kotih sakala-jana samahladane candrakotir

vatsalye matrkotis tridasavitapinam kotir audarya-sare

gambhirye ‘mbodhi-kotir madhurimani sudha-ksira-maddhavihvika-kotir

gaurodevah sa jiyat pranaya-rasapade darsitascarya-kotih

Caitanya Mahaprabhu is lovelier than millions of cupids. He is mellower than millions of moons, dearer than millions of mothers, kinder than millions of wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarean drinks. All glories to Shri Caitanya Mahaprabhu, the Supreme Lord, who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Caitanya Candramrta 101)

 

Gauranga’s Tattva, Nama, Rupa, and Lila

namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-Caitanya-namne gaura-tvise namah

His nature (tattva) is that He is Krishna Himself. His name (nama) is Krishna Caitanya. His form (rupa) is golden. His quality (guna) is that He is the most magnanimous of all incarnations. His pastime (lila) is to distribute the highest love of Godhead krishna-prema. I offer my obeisances unto that most generous Lord, Shri Krishna Caitanya Mahaprabhu. (Cc. Madhya 19.53)

 

Gauranga Delivers All by Distributing Nama

saokirtana-pravartaka shri-krishna-Caitanya saokirtana-yajne taore bhaje, sei dhanya.

sei ta’ sumedha, ara kubuddhi samsara sarva-yajna haite krishna-nama-yajna sara

Caitanya Mahaprabhu inaugurated the saokirtana movement. One who worships Him through saokirtana is fortunate indeed. Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord’s holy name is the most sublime. (Cc. Adi 3.77,78)

Gauranga is the Giver of Krishna-prema

uchalila prema-vanya caudike vedaya stri, vrddha, balaka, yuva, sabare duvaya.

saj-jana, dur-jana, pangu, jada, andha-gana prema-vanyaya dubaila jagatera jana

The flood of love of Godhead distributed by Shri Caitanya Mahaprabhu swelled in all directions. Young men, old men, women, and children were all immersed in that inundation. The Krishna consciousness movement begun by Shri Caitanya Mahaprabhu will inundate the entire world and drown everyone, whether one be a gentleman, rogue, lame, invalid, or blind. (Cc. Adi 7.25,26)

patrapatra-vicara nahi, nahi sthanasthana yei yanha paya, taoha kare prema-dana

lutiya, khaiya, diya, bhandara ujade ascarya bhandara, prema sata-guna bade

In distributing love of Godhead, Lord Caitanya Mahaprabhu and His associates did not consider who was fit and who was unfit, nor where such distribution should or should not take place. They made no such conditions. Rather, wherever they got the opportunity, the members of the Panca-tattva distributed love of Godhead. Although they plundered the storehouse of love of Godhead, ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (Cc. Adi 7.23,24)

 

One can Know the Conclusion of Scripture by Shri Gauranga’s Mercy

shri-Caitanya-prabhum vande balo ‘pi yad-anugrahat

taren nana-mata-graha-vyaptam siddhanta-sagaram

I offer my obeisances unto Shri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is filled with the crocodiles of various theories. (Cc. Adi 2.1)

 

Lord Gauranga’s Preaching Pastimes

sannyasi pandita-ganera karite garva nasa

nica-sudra-dvara karena dharmera prakasa.

‘bhakti’, ‘ prema’, ‘tattva’ kahe raye kari’ ‘vakta’

apani pradyumna-misra-saha haya ‘srota’.

haridasa-dvara nama-mahatmya-prakasa

sanatana-dvara bhakti-siddhanta-vilasa.

shri-rupa-dvara vrajera prema-rasa-lila

ke bujhite pare gambhira caitanyera khela?

To vanquish the false pride of so-called sannyasis and learned scholars, He spread real religious principles, even through a sudra. Lord Caitanya preached about devotional service, ecstatic love, and the Absolute Truth by making Ramananda Raya, a grhastha from a low family, the speaker. Then the Lord, an exalted brahmana sannyasi, and Pradyumna Misra, the purified brahmana, both heard from Ramananda Raya. The Lord exhibited the glories of the holy name of Krishna through Haridasa Thakura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Sanatana Gosvami, who was almost converted to Islam. The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vrndavana through Shrila Rupa Gosvami. Considering all this, who can understand the deep plans of Caitanya Mahaprabhu? (Cc. Antya 5.84-87)

vraje ye vihare purve krishna-balarama koti-surya-candra jini doohara nija-dhama.

sei dui jagatere ha-iya sadaya gaudadese purva-saile karila udaya.

shri-krishna-Caitanya ara prabhu nityananda yaohara prakase sarva jagat ananda.

surya-candra hare yaiche saba andhakara vastu prakasiya kare dharmera pracara.

ei mata dui bhai jivera ajnana-tamo-nasa kari’ kaila tattva-vastu-dana.

yaohara prasade ei tamo haya nasa tamo nasa kari’ kare tattvera prakasa.

surya candra bahirera tamau se vinase bahir-vastu ghata-pata-adi se prakase.

dui bhai hrdayera ksali’ andhakara dui bhagavata-sange karana saksatkara.

Krishna and Balarama, who formerly appeared in Vrndavana and who were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauda-desa, being compassionate on the fallen state of the world. The appearance of Srri Caitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness and reveal the nature of everything, these two brothers dissipate the darkness of the living beings ignorance and enlighten them with knowledge of the Absolute Truth. By the grace of Sri Caitanya and Nityananda, all darkness is removed and the truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality, but these two brothers dissipate the darkness of the inner core of the heart, and thus help one to meet the two kinds of Bhagavatas. (Cc. Adi 1.85-89,95,97,98)

Shri Gauranga is Like a Lion

Caitanya-simhera nava-dvipe avatara simha-griva, simha-virya, simhera huokara

sei simha vasuk jivera hrdaya-kandare kalmasa-dvirada nase yaohara huokare

Thus the lion-like Caitanya Mahaprabhu has appeared in Navadvipa-dhama. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being and with His resounding roar, may He drive away their elephantine vices. (Cc. Adi 3.30,31)

Shri Gauranga’s Eternal Reason for Appearing

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-shriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandana

May that Lord who is known as the son of Shrimati Sacidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before the most sublime and radiant spiritual knowledge of the mellow taste of His service. (Cc. Adi 1.4)

Lord Gauranga’s Confidential Reason for Appearing

shri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindau harinduh

Desiring to understand the glory of Shrimati Radharani’s love, the wonderful qualities in Him that she alone relishes through Her love, and the happiness she feels when she realizes the sweetness of His love, Lord Hari, richly endowed with Her emotions, appears from the womb of Sacidevi as the moon appears from the ocean. (Cc. Adi 1.6)

Internally He has the Mood of Shri Radha, Externally He Preaches the Holy Name

sei radhara bhava lana Caitanyavatara

yuga-dharma nama-prema kaila paracara

Lord Caitanya appeared with the sentiments of Shri Radha. He preached the dharma of this age, the chanting of the holy name of Krishna, and pure love of Godhead (Krishna-prema). (Cc. Adi 4.220)

Gauranga Appears as His Holy Name and as His Deity

ara dui janma ei saokirtanarambhe haiba tomara putra ami avilambe

mora arca-murti mata, tumi se dharani jihvarupa tumi mata, namera janani

ei dui janma mora saokirtanarambhe dui thani tora putra rahu avilambe

[Lord Caitanya told Saci] Birth after birth you are My mother. Again, in this birth, I have come to begin the saokirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the arca-murti and as the holy name. In this way I appear upon the tongue in the form of sound, and as the Deity made from the elements drawn from the earth. In both these forms I am worshiped, and in these two features I have appeared in order to spread the saokirtana movement. (Cb. Madhya 27.47)

Gauranga’s Teachings in a Nutshell

aradhyo bhagvan brajesa-tanayas-tad-dhama vrndavanam

ramya kacid-upasana vraja-vadhu-vargena ya kalpita

shrimad-bhagavatam pramanam-amalam prema pumartho mahan

shri Caitanya mahaprabhur-matam-idam tatradaro nah parah

It is the conclusive opinion of Lord Caitanya that Shri Krishna, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavana-dhama which is an expansion of Krishna and is nondifferent from Him is the highest worshipable abode; the gopis are the highest example of the worship of Shri Krishna; Shrimad-bhagavatam is the spotless evidence for knowing the absolute truth; krishna-prema is the fifth and highest goal of life. These are the teachings of Shri Caitanya in a nutshell. (Visvanatha Cakravarti Thakura)

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriaj dasa

 

Transcendental Knowledge

Hare Krishna dear devotees,

I read verse  4.42 from Bhagavad Gita today morning and its amazing purport where Srila Prabhupada not only gives us the summary of the whole chapter 4 but also gives us many keys to open different levels of transcendental knowledge. The chapter itself is titled transcendental knowledge. I am sharing the same. Please chew it slowly.

tasmäd ajïäna-sambhütaà håt-sthaà jïänäsinätmanaù

chittvainaà saàçayaà yogam  ätiñöhottiñöha bhärata

TRANSLATION

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

(BG 4.42)

PURPORT

The yoga system instructed in this chapter is called sanätana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one’s material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one’s material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one’s own self (or one’s constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of Bhagavad-gétä as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial, for such a person can easily understand the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gétä is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kåñëa consciousness. Kåñëa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in forgoing material possessions, in studying the Vedas, and in partaking of the social institution called varëäçrama-dharma. All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-gétä, but one who doubts the authority of Kåñëa falls back. One is therefore advised to study Bhagavad-gétä, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-gétä have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gétä as it is expressed in the Gétä itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of Bhagavad-gétä.

This is a gem of a purport and is so potent that one can achieve liberation simply by carefully studying and applying its essence.

HG Bhurijana Prabhu divides this purport into five sections in his book Surrender unto me. Inspired from those titles I am adding little comments.

  1. The Goal of sacrifice (Part 1)

Sacrifices themselves are not the goal. They are means to achieve a goal. The same sacrifice could result in a material or spiritual goal depending simply on the consciousness with which we are doing it.

Today is Ekadasi. Many people in India keep Ekadasi fast, some out of family tradition, some have heard or read about the unlimited piety it brings but devotees keep it simply to please Krishna. So the same sacrifice will culminate in different results for the different people though the act of sacrifice is  apparently the same. So our purpose should always be spiritual. Srila Prabhupada writes

One who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice.

2. Two levels of spiritual knowledge

a) understanding of one’s own self (or one’s constitutional position), and

b) the truth regarding the Supreme Personality of Godhead.

Srila Prabhupada gives the synopsis of this transcendental knowledge in his purport of BG 4.35

For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion.

3. Transcendental nature of Supreme Lord

In the beginning verses of this chapter Krishna spoke how He first gave this transcendental knowledge to sun-god, Vivasvān, millions of years ago and it was being passed down via parampara but then it got lost. And how Krishna, unlike Arjuna, remembers all His previous births. Then Krishna declares in BG 4.6

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Srila Prabhupada writes in his purport

In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one.

4. The Goal of sacrifice (part 2)

They are so many different kinds of sacrifices mentioned in vedas and , Srila Prabhupada, writes

All of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-Gita.

Even big big jnanis and yogis, what to speak of normal people, get bewildered as to what exactly self realisation means. Actual self realisation means God realisation. They may sound different but are firmly inter-linked.

Self realization means God realization, and God realization means self realization. Just like to see the sun means to see oneself, and to see oneself means to see the sun. Self realization depends completely upon God realization, or else it is not complete. One must know his relationship to the Absolute Truth to fully know his position. The mayavadi school simply discerns spirit from matter, but that is not Ultimate Knowledge. One should know the different manifestations of the spirit also. The highest manifestation of the spirit soul is the Supreme Personality of Godhead, Lord Krishna.

(letter to Vilasavigraha Prabhu, 22nd Jan 1969)

5. Properly learning transcendental knowledge

One should learn this knowledge from a bonafide spiritual master coming in the authorised line of disciplic succession. Krishna says in BG 4.2

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Arjuna, Krishna’s friend & devotee, also an eternal associate of Krishna, become an instrument to give this knowledge to the whole world. Similarly Srila Prabhupada, not only a great devotee of Lord Krishna and one of the greatest acharayas in last hundred years, coming in the line of exalted Gaudia vaishanavas, also an  eternal associate of Krishna, became an instrument to spread this transcendental knowledge worldwide.

Why it is so important to hear this from a bonafide spiritual master?

Srila Prabhupada writes

he does not deviate at all from the instructions of the Supreme Lord as they were imparted

So the message is passed on ‘as it is’ without any deviation or personal interpretation. That’s why ISKCON’S version of Bhagavad Gita is called Bhagavad Gita As it is.

And what will be the result of following all the above points sincerely?

Srila Prabhupada writes at the end of his purport

One who understands this is a liberated person from the very beginning of his study of Bhagavad-gītā.

It is simply our good fortune that we have somehow taken shelter of Srila Prabhupada’s lotus feet and are trying to become Krishna consciousness. Where else can one read a verse from one of the begining chapters of Bhagavad and not only get the summary of the whole chapter but if one applies it with proper faith then one can get liberation at this stage itself! This is the potency of reading Bhaktivedanta purports.

I feel unqualified to understand, receive or apply this knowledge!

The qualification required to unlock the wealth in Prabhupada’s purports is simply our faith, sincerity and seriousness to become Krishna consciousness. That’s all, not how much knowledge I have or how much austerity I can perform or even my lifestyle before coming in touch with the devotees. None of this matters. What matters is how sincerely I desire and wish to change now. Our past is not a hindrance.

How?

We all know that when bed sheets gets spoiled and strained ( say sheet used by small babies on which they have passed urine etc.). These strains on the sheets doesn’t go despite all the washing and scrubbing.  But an experienced and  intelligent mother knows that by hanging these sheets daily in the bright sun not only the sheet get germ free but they will also gradually becomes strain free. Similarly when we come in touch with this transcendental knowledge then not only our past karmic reactions are gone but gradually our consciousness starts becoming pure and we can make rapid progress in self realisation despite what all may have been our past life (or lives).

This is the potency and the result of regularly, and carefully, studying Srila Prabhupada’s books. Everything will get gradually revealed in our heart by his mercy and potency. This is our simple, proven and bonafide process for receiving all transcendental knowledge.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada. 

your servant,

Giriraj dasa

Why did Srila Prabhupada speak so strongly against Mayavada?

Hare Krishna dear devotees,

Sometimes this question gets popped up in discussions ‘why did Srila Prabhupada speak so much against mayavada and voidism?’ He went head on against both the philosophies.  For many of us who were brought in a broad minded liberal mindset (read hodge-podge) such sharp criticism, coming specially from a highly evolved spiritual personality, may seem a bit out of place.

Srila Prabhupada’s pranama mantra itself boldly declares his intention, and scope, in no uncertain terms.

नमःॐविष्णुपादय, कृष्णपृष्ठायभूतले, श्रीमतेभक्तिवेदांतस्वामिनइतिनामिने।

नमस्तेसरस्वतेदेवेगौरवाणीप्रचारिणे,  निर्विशेषशून्य-वादीपाश्चात्यदेशतारिणे।।

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhanta Saraswati Goswami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

HG Bhurijana Prabhu, in a recent class, shared an interesting pastime during a program in Japan, when Srila Prabhupada, did not let a mayavadi sanyasi speak for too long, starting a impromptu Kirtan in the middle of his speech, much to the bewilderment of the audience. Srila Prabhupada, later, shared with his disciples that he could tolerate the mayavadi sanyasi for some time but when he started speaking that Supreme Lord has no form, no senses, can not talk and so on, then Prabhupada could not tolerate it any more! HG Bhurijan Prabhu said that such is the love Srila Prabhupada has for Krishna that he could not tolerate anyone speaking that his beloved and most beautiful Lord does not possess any beauty, any form, any taste, etc. It simply showed his level of attachment to Krishna. 

Whats so wrong these philosophies?

Krishna says in BG 4.10

vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñ
āna-tapasā pūtā mad-bhāvam āgatāḥ

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me — and thus they all attained transcendental love for Me.

Krishna is saying that once one gets free from attachment, fear & anger, and being aware that He is the Supreme Lord and everyone is  His part and parcel, surrendering unto Him, then one become fully absorbed in Him. And the result of such an absorption, based on knowledge (not just sentiments),  is that one will attain transcendental love for Krishna, our final goal.

Srila Prabhupada begins his purport to the above verse :  It is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth.

Srila Prabhupada then goes into detail, in the same purport, and explains the three popular philosophies prevalent in western countries

  1. Materialism
  2. Mayavada
  3. Voidism

Materialists: People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme.

Mayavada : Consequently they consider the Supreme to be impersonal. Generally, because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence.

Voidism: Furthermore there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life.

So, surprisingly, the rāga-bhaya-krodhā (attachment, fear and anger) Krishna is speaking about are not exactly how we understand these terms, in reality they mean

  • attachment to material life
  • fear of a spiritual personal identity
  • the conception of void that arises from frustration in life

How do I get free from them?

To get free from these three stages of the material concept of life, one has to take complete shelter of the Lord, guided by the bona fide spiritual master, and follow the disciplines and regulative principles of devotional life.

Srila Prabhupada then writes the complete road map, from faith to Prema, via Krishna consciousness

“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.” In the prema stage there is constant engagement in the transcendental loving service of the Lord.

So this is the role Srila Prabhupada is playing in Krishna’s (actually Mahaprabhu’s)  plan for mass liberation, to save the suffering souls in  kali-yuga by

  1. freeing us from material attachment, rāga (sense gratification)
  2. freeing us from the fearfulness of one’s individual spiritual personality, bhaya (mayavada)
  3. freeing us from the frustration that results in void philosophy, krodhā (voiodism)

Prabhupada through his books, instructions and lectures gave the suffering humanity a complete, and solid, path leading to the highest stage, Krishna Prema, Love of Godhead, ultimately leading to the abode of the Supreme Lord- Goloka Vrindavana. All his activities, all the resources which came by his side, were used by him in Krishna’s service, till his very last breath. Prabhupada walked the path Krishna planned for him, similar to how Arjuna followed Krishna’s instructions and fought the war in Kurukshetra, which Krishna had already planned. Both of them became an instrument in Krishna’s hands with no self interest or self desire. This movement is popularly known as ‘Hare Krishna’ all over the world, he did not name it after himself. So all over the world people became aware of Krishna’s name but who is Srila Prabhupada!

Krishna says there is no greater devotee!

tasmān mayy arpitāśea-kriyārthātmā nirantara
mayy arpit
ātmana puso mayi sannyasta-karmaa
na pa
śyāmi para bhūtam akartu sama-darśanāt

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life — everything — unto Me without cessation.

(SB 3.29.33)

Srila Prabhupada writes in the purport of above verse :

In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee’s interest and the Supreme Personality of Godhead’s interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Prabhupada again bashes up the mayavada theory!

Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul — everything — for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuḥ means “without any sense of proprietorship.” Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. Therefore it is clearly stated, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: “He gives his mind unto Me.” These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

So in a way Srila Prabhupada became the hand of Krishna. This hand went to the lowest depths on this planet. And to save us he had to smash the very foundation of  senseless material gratification, mayavada & voidism, to free us from material attachment, fear and anger. Thereby delivering and uplifting millions of souls from the very bottom of the pit to the highest platform of Vaishnavism.

The Absolute Nature ofSad-guru’

In a sense guru is like the hand attached to the body of God, Who is all existence, all intelligence, and all bliss (sac-cid-änanda-vigraha). With His hand, God rubs His own feet. The hand of God is His own limb. In this case God is serving Himself. God Himself appears as the guru in order to teach how to serve Himself. Our Gurudeva is also one with the body of God. There is God to be served, there is also God who serves; God as object and God as support. Mukunda is God to be served, He is the object God. The most beloved of Mukunda, Çré Gurudeva, is serving God, the support. There is no one so dearly loved by God as our Gurudeva. He alone is the best beloved of the Lord.

Çrila Bhaktisiddhänta Sarasva Öhäkura, Vyäsa-Püja lecture, 1936.

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

your servant,

Giriraj dasa