Our Sanatan-dharma family

Oursanatana-dharma 20 Family K th

K anniversary edition

srisrimad srimadBhaktivedanta Bhaktivedanta sri

NarayanaGosvami GosvamiMaharaja Maharaja Narayana

Oursanatana-dharma Family K

our SanĀtana-dharma family The information in this booklet is a compilation of lectures and excerpts of lectures by Çré Çrémad Bhaktivedanta Näräyaëa Gosvämé Mahäräja.

Chapter 1, Our Ever Expanding Sanätana-dharma Family, was given on the Vyäsa-püjä celebration of Çréla Bhaktivedanta Näräyaëa Mahäräja on 17 January, 1999 in Lambasa, Fiji.

Chapter 2, Offer Yourself – Not Just the Mango, was given by Çréla Bhaktivedanta Näräyaëa Mahäräja on 11 June, 1998 in San Francisco, California.

Chapter 3, Çrématé Rädhikä – The River of Love, was given on the Çré Rädhäñöamé celebration by Çréla Bhaktivedanta Näräyaëa Mahäräja on 14 September, 2002 in Mathurä, India.

Quotes from the books of His Divine Grace Çréla A.C. Bhaktivedanta Swami are copyrighted © The Bhaktivedanta Book Trust International.

First Edition 200 copies.

ISBN: 978-0-9943759-7-1 © 2017 GirirÄja Govardhana GauÒÉya MaÖha Murwillumbah australia some rights reserved. except where otherwise noted, content on this book is licensed under the creative commons Attribution-No Derivatives 4.0 International license.

To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/4.0/

Oursanatana-dharma Family K sri srimad Bhaktivedanta

Narayana Gosvami Maharaja This booklet is a humble offering to Çréla Bhaktivedanta Näräyaëa Gosvämé Mahäräja for the 20th celebration of his first visit to Australia. Presented to His Divine Grace on his Vyäsa-püjä festival 26-29 January, 2017.

GirirĀja Govardhana GauḌĪya MaṬha Murwillumbah Australia

Table of Contents Our Ever Expanding Sanātana-dharma Family 1 This Dharma Continues to Flourish into Millions of Branches 1 Vyäsadeva Touched All the Glories of the Supreme Lord 2 Vyäsa-Püjä Is the Worship of All äcäryas 3 Explicitly Obey and Follow Guru’s Orders 4 Is There Any Harm in That?

5 Note Down in Your Heart 7 Honour Your Mantras 8 Fix Your Mind 9 We Must Give Them Up 10 Value All Instructions 11 Please Overlook All My Offences and Faults 12 Accept the Vaiñëava Principles in Your Heart 13

Offer Yourself - Not Just the Mango 15 Pure Bhakti is Very Rare 15 Pure Karma 16 Karma-Pradhäné-Bhakti 16 Pradhäné-Bhüta-Bhakti 16 Pure Bhakti or Uttamä-Bhakti 16 Offer Your Heart and Soul First to Gurudeva 17 Offer Kåñëa Your Whole Self 18 If One Has Not Given Himself 19 This Is Pure Bhakti 20 The Exalted Position of Çréla Çukadeva Gosvämé 21 Nirviçeña-jïäna 21 By the Mercy of Brahmä and Çréla Vyäsadeva 22 In the Association of Pure Bhaktas 23

Not in a Position to Totally Follow There Is Some Gradation in Çuddha-bhakti This Is Uttamä-bhakti He Does Not Know what ‘Offering’ Means

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Further Comments by Śrīla Nārāyaṇa Mahārāja 28 Äropa-siddha-bhakti 28 Saìga-siddha-bhakti 28 Svarüpa-siddha-bhakti 29 The Superimposition of the Conception of Devotion 30 The Five Superior Limbs of Bhakti 31

Śrīmatī Rādhikā - The River of Love 33 Çré Kåñëa Virahe Uddeçye Racita Gétä Boliyä Pracalita Çrématé Rädhikä Is Govinda-nandiné Çrématé Rädhikä Can Bewilder Kåñëa The Crown Jewel of All Kåñëa’s Beloveds All Are Manifestations of Rädhä She Is Worshipped by Kåñëa Himself Kåñëa Sees Rädhikä’s Reflection in Every Tree Imbued with Ever-Blissful Spiritual Rasa I Am Roaming in the Forests in Search of You Your Beauty Is Like Rain Falling During the Çväti-Constellation I Only Desire Your Happiness You Are the Abode of Matchless Love I Am Indebted to You You Steal My Heart The Gauòéya-sampradäya’s Exclusive Conception

33 35 37 38 38 38 39 39 39 40 41 41 42 43 44 44

nitya-lélä praviñöa-paramahaàsa-añöottara-çata

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

nitya-lélä praviñöa-paramahaàsa-añöottara-çata

Çré Çrémad Bhakti Prajïäna Keçava Mahäräja

nitya-lélä praviñöa-paramahaàsa-añöottara-çata

Çré Çrémad Bhaktivedanta Näräyaëa Gosvämé Mahäräja

Chapter one

Our ever expanding

Sanatana-dharma Family K

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ccording to the principles of sanätana-dharma, guruparamparä comes from Kåñëa Himself. Real sanätanadharma is also known as vaiñëava-dharma, bhägavatdharma and Vedic dharma, and all of these are the same. So there is only one real sanätana-dharma. Sometimes there is a reflection, but real sanätana-dharma is one, and it is coming from Kåñëa Himself.

Kåñëa inspired this dharma in the heart of Brahmä, who inspired it in the heart of Närada Åñi. Närada inspired it in Vyäsadeva, who inspired it in the heart of Çukadeva Gosvämé, who inspired it in the heart of Süta Gosvämé. Vyäsadeva also inspired it in the heart of Çrépäd Madhväcärya.

This Dharma Continues to Flourish into Millions of Branches In Kali-yuga there are four sampradäya äcäryas: Madhväcärya, Rämänujäcärya, Viñëusvämé and Nimbäditya. Among them,

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chapter one Vyäsadeva manifested this dharma in the heart of Madhväcärya.

In Madhväcärya’s disciplic order Mädhavendra Puré appeared, and he is called ‘the root of the desire tree of prema’ (love and devotion for Kåñëa). He inspired this dharma in the heart of Éçvara Purépäda, the spiritual master of Caitanya Mahäprabhu. Then it descended from Caitanya Mahäprabhu to Svarüpa Dämodara, Räya Rämänanda, Rüpa Gosvämé, Sanätana Gosvämé, Kåñëa däsa Kaviräja Gosvämé, Bhaktivinoda Öhäkura, jagat guru nitya lélä praviñöa oà viñëupäda Çré Çré Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura, and our Gurudeva, Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja – who gave sannyäsa to Çréla Bhaktivedanta Svämé Mahäräja. Çréla Bhaktivedanta Svämé Mahäräja was a disciple of Çréla Bhaktisiddhänta Sarasvaté Gosvämé, and he spread this sanätana-dharma throughout the world. This dharma continues to flourish as our sanätana-dharma family expands into millions of branches.

Vyäsadeva Touched All the Glories of the Supreme Lord A guru who preaches is a representative of Vyäsadeva. What is the actual meaning of ‘vyäsa’? If a circle is drawn and divided into two half circles through a line connecting the center point and the circumference, this line (diameter) is called ardha-vyäsa.

Vyäsa represents the whole, so ardha-vyäsa represents the straight line, which touches these points. Similarly, Çréla Vyäsadeva touched all the glories of the Supreme Personality of Godhead Çré Kåñëa, who is the centre of existence, and brought those glories everywhere.

Vyäsadeva divided the Vedas into four parts: Åg Veda, Säma Veda, Yajur Veda and Atharva Veda. These Vedas, however, are

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Our ever expanding sanatana-dharma family very difficult to understand, so Vyäsadeva mercifully made the teachings more simplified by writing the Puräëas. The Puräëas are condensed explanations of the Vedas. Without the Puräëas, most people would not be able to understand these teachings. He then made the Puräëas especially easy to understand by writing the Mahäbhärata. By this, those who usually do not understand can comprehend the teachings easily. These Vedic texts were created for all to read and understand.

In the various scriptures Vyäsadeva wrote many things, including how to worship various deities, such as Durgä or Kali.

In other scriptures he wrote how Gaëeça should be worshipped.

In another, he described not only worship of Çaìkara (Çiva), but also Çré Kåñëa and Lord Räma. Why has he written this way? He has reconciled all this in the Çrémad-Bhägavatam.

Vyäsa-Püjä Is the Worship of All Äcäryas Those who preach from the seat of Vyäsadeva are manifestations of the original Vyäsadeva. Baladeva Prabhu and Nityänanda Prabhu are the manifestation of Kåñëa, and they manifest as the äcäryas. So the worship of all the äcäryas – beginning from Kåñëa to all äcäryas – is called Vyäsa-püjä.

If one flower is removed from a garland, that whole garland is rendered useless. All flowers in the garland are connected to the whole. Similarly, if we deny, disobey, or do not worship the gurus in our disciplic succession, then our guru-püjä is rendered useless.

So today, on this Vyäsa-püjä day, the guru, who is on the seat of Vyäsa, must worship his Gurudeva and the whole guru-paramparä.

If a guru, on his appearance day, accepts the worship of his disciples but does not worship his Gurudeva, his guru-paramparä,

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chapter one Kåñëa, Mahäprabhu and Rämacandra, then he is not a bona fide guru. He is simply taking flowers from his so-called disciples.

Nowadays we see that many so-called gurus only accept money on their birthday. Many of these so-called gurus are not satisfied when sincere disciples offer flowers and their hearts. They are greedy for personal material gain.

All bona fide gurus honour all god-brothers, all Vaiñëavas, and especially worship their own Gurudeva and the entire guruparamparä up to Kåñëa. Our Guru Mahäräja used to worship kåñëa-païcaka, vyäsa-païcaka, äcärya-païcaka, païca-tattva, gurupaïcaka, and so on. There are seven païcakas.1 Çréla Bhaktivinoda Öhäkura introduced and followed all these practices as well. He discovered and used a book from Mädhavasamprädaya in Uòupé. Prabhupäda Çréla Bhaktisiddhänta Sarasvaté Öhäkura and our Gurudeva also followed these tenets completely.

Explicitly Obey and Follow Guru’s Orders We should know that any äcärya, on his birthday, honours all Vaiñëavas. He will do guru-paramparä püjä all the way up to Kåñëa. This is the actual meaning of Vyäsa-püjä. However, it is not enough to just do arcana and offer garlands to the neck of Çré Kåñëa and our Gurudeva. Real Vyäsa-püjä also includes explicitly obeying and following guru’s orders. On this day, the guru sees whether or not the disciple is following the orders of his Gurudeva 1. 1) guru-païcaka (Çré Guru, Parama-guru, Parameñöhi-guru, Parätpara-guru, Paramaparätpara-guru); 2) äcärya-païcaka (Çré Çukadeva, Rämänuja, Madhva, Viñëusvämé, Nimbäditya); 3) vyäsa-païcaka (Çré Vedavyäsa, Päila, Vaiçampäyana, Jaimini, Sumanta); 4) sanakädi-païcaka (Çré Sanaka, Sanatkumära, Sanätana, Sanandana, Viñvaksena); 5) kåñëa-païcaka (Çré Kåñëa, Väsudeva, Saìkarñaëa, Pradyumna, Aniruddha); 6) upäsya-païcaka (Çré Rädhikä, Kåñëa, Gaura, Gadädhara, Çré Gurudeva); and 7) païca-tattva (Çré Kåñëa Caitanya, Nityänanda, Advaita Äcärya, Gadädhara, Çréväsa).

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Our ever expanding sanatana-dharma family in the line of the guru-paramparä, Gétä, Bhägavatam, Rämäyaëa, and Vedänta.

Is There Any Harm in That?

We should also know that some advanced devotees may not follow all the rules and regulations of sanätana-dharma. For example, Çukadeva Gosvämé never wore a garland. He was naked.

It has been written in scripture that one should not be naked in public, but Çukadeva Goswami used to do this. Should we think that he is not following sanätana-dharma? Never. He was at the highest stage of bhakti. He had neither bodily remembrance nor material conceptions of life. In addition, our sanätana-dharma says that we should not give up our wives, but Caitanya Mahäprabhu gave up His wife. Is that outside sanätana-dharma? Çukadeva Gosvämé also left his father and mother to serve Kåñëa totally.

So, if a man (from any varëa, caste, including brähmaëa, kñatriya, vaiçya and even çüdra) takes the renounced order of life (if he is genuinely qualified), there is no harm, even in Kali-yuga.

If one is on the highest platform, and he is offering praëäma to Çré Rämacandra and all others, but he especially serves Rädhä and Kåñëa in his heart like Hanumän always serves Räma, which is called ananya-bhäva, is there any harm in that?

Once, Tulasédäsa (the author of Çré Räma-carita-mänasa) went in front of the deity of Kåñëa and told Him that he would only offer präëam if Kåñëa would carry bow and arrows in His hand. At once Kåñëa took the form of Lord Räma holding His bow and arrows.

When Hanumän went to Dvärakä and Kåñëa told Satyabhämä, “I am going to become Räma and you will become Sétä.” Satyabhämä replied, “I cannot! I cannot!” Rukmiëé overheard this and said that she would become Sétä; so Rukmiëé became Sétä, and Kåñëa

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chapter one became Räma. Then Hanumän paid his obeisances. There is no harm in this.

Mérä sang, “Mere to giridhära gopal, dusaro na koi… Mere to giridhära gopal, dusaro na koi…” She left all shyness and consideration of the society’s criticism, and sang, “Giridhäré Gopal is mine; no one else is mine.” Mere nai nan me baso nandlal.

“May Kåñëa always reside in my eyes.” This one-pointed mood should be there.

Today I have briefly explained all these truths. Now we will do püjä of our guru-paramparä. In India we use kalash, pitchers, and perform püjä of the entire paramparä and païcaka. I will do ärati and you will sing some kértana. [Çréla Gurudeva performed ärati and puñpäïjali to the entire guru-paramparä.

He personally offered garlands to the disciples of Çréla Bhaktivedanta Svämé Mahäräja and embraced them. Then, senior devotees bathed, performed ärati, and offered flowers at his lotus feet. Çréla Gurudeva then recited the jaya-dhvani prayers:]

Jaya caro sampradäya ki jaya! Çré Rämänujäcärya, Madhväcärya, Viñëusvämé, Nimbäditya caro äcärya-varga ki jaya! Gopeçvara Mahädeva ki jaya! Våndävana-dhäma ki jaya! Yogamäyä Paurëamäsé devé ki jaya! Våndä devé ki jaya! Sab Caitanya Mahäprabhu parikara (associates) ki jaya! Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsädi Çré Gaura Bhakta-vånda ki jaya! Çré Éçvara Purépäda ki jaya! Çré Mädhavendra Purépäda ki jaya! Çré Mädhaväcärya ki jaya! His paramparä ki jaya! Çréla Çukadeva Gosvämé ki jaya! Çré Kåñëa Dvaipäyana Vedavyäsa ki jaya! Sab Vedavyäsa parikara ki jaya! Çré Närada Gosvämé ki jaya! Catur-mukha Brahmä ki jaya! Ädi-guru Çré Kåñëacandra ki jaya! Harinäma Saìkértana ki jaya! Samavetä bhakta-våndä ki jaya! Vyäsa-püjä ki jaya! Especially Nityänanda Prabhu ki jaya! Baladeva Prabhu ki jaya!

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Our ever expanding sanatana-dharma family Note Down in Your Heart We should note down in our hearts to always honour all Vaiñëavas, just as Çréla Raghunätha das Gosvämé has told his mind: gurau goñöhe gostalayisu sujane bhusura-gane sva-mantre sri-namni vraja-nava-yuva-dvandva-sarane sadä dambham hitvä kuru ratià apürvam atitaramaye svantar bhratas catubhir abhiyace dhrta-padah “O my dear brother, my foolish mind! Taking hold of your feet, I humbly pray to you with sweet words. Please give up all pride and quickly develop sublime and incessant rati for Çré Gurudeva, Çré Vraja-dhäma, the residents of Vraja, the Vaiñëavas, the brähmaëas, your diksa-mantras, the holy names of the Supreme Lord, and the shelter of KiçoraKiçoré, Çré Çré Rädhä-Kåñëa, the eternally youthful divine couple of Vraja.” (Çré Manaù-çikñä, verse 1)

Always try to honour all the Vaiñëavas, especially Çré Guru.

All Vaiñëavas are really our gurus, but especially two gurus – dékñäguru and çikñä-guru. There is no difference between these two.

Sometimes dékñä-guru may be more advanced and sometimes the çikñä-guru may be more advanced. There is no harm; both are the same.

Then we should honor those who are living in Våndävana: Yaçodä-maiyä, Rohiëé-maiyä, Kåñëa Kanhaiyä, Dau Bhaiya, Nanda Baba, Baladeva Bhaiya, and after that Lalitä, Viçäkhä, and all the gopés, all the cowherd boys, cows, calves, all the inhabitants of Våndävana, peacocks, and peahens, and all the birds. All are transcendental, sat-cid-änanda-tattva (eternal, full of unlimited

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chapter one bliss and full of unfathomable knowledge). And after that Çré Rüpa Gosvämé, Sanätana Gosvämé, and all the Vaiñëavas who are living in Våndävana.

We should also honour all the Vaiñëava äcäryas who are not in our guru-paramparä but are in Våndävana like the disciples of Çré Rämänujäcärya, Madhväcärya, Viñëusvämé, Rämänanda, Nimbäditya, or Vallabhäcärya and so on. We should honour them all.

Honour Your Mantras If you want to do bhajana, do not neglect anyone. Especially, have very high honour for the mantras your Gurudeva has given.

The term ‘mantra’ refers to gopäla-mantra or any mantra that your guru has given. Do your mantra daily with due respect, with love and honour, in a proper manner, and in a proper way. Do not forget this.

If you do not have a guru, then at once accept a transcendental guru. The symptoms of a bona fide guru have been mentioned in the scriptures. Receive mantras from him and then chant those mantras.

Then, ‘mahä-mantra’ – anyone can chant mahä-mantra, the embodiment of Kåñëa. The names of Kåñëa and Räma are even more merciful than They are. This is available to all. There is no cost.

Always keep Rädhä-Kåñëa in your heart. We must detach from any false ego or thoughts that “I am so qualified!” There is no value in having this ego. Try to follow:

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Our ever expanding sanatana-dharma family tåëäd api sunécena taror api sahiñëunä amäninä mänadena kértanéyä sadä hariù “Thinking oneself to be even lower and more worthless than insignificant grass which has been trampled beneath everyone’s feet, being more tolerant than a tree, being prideless, and offering respect to all others according to their respective positions, one should continuously chant the holy name of Çré Hari.” (Çré Çikñäñöakam, verse 3).

Fix Your Mind Decide, and fix your mind, upon your object, which is to attain love and affection for Kåñëa. This is our goal. If anyone is helping us to achieve this goal, then he is actually our guru. If he is not helping, or he creates obstacles or distractions, then that person should be rejected. Méräbai, was seeking advice from Tulasédäsa.

“If anyone gives me problems or obstacles in performing my kåñëabhajan, be it my husband or anyone else, then what should I do?”

Tulasédäsa replied: jäke priya na räma-baidehé tajiye tähi koöi bairé sama, jadyapi parama sanehé so chäàåiye tajyo pitä prahaläda, bibhéñana bandhu, bharata mahatäré bali guru tajyo kanta braja-banitanhi, bhaye muda-maìgalakäré näte neh räma se maniyat suhåd susebya jahan lon aïjan kähäì äìkh jehi phuöe bahutak kahau kähäì lo tulsé so sab bhänti paramhiö püjya präë te pyäro jäse hoya sneha räma pada aito mato humaro “To those whom Räma and Sétä are not dear, leave them, even if they are close and dear ones, as they are likened to be equal to a billion enemies. For the Lord, Prahläda disowned his

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chapter one father, Vibhéñaëa his brother Rävaëa, and Bharat his mother.

Bali renounced his guru, the gopés their husbands, and thus they all became the very source of bliss and auspiciousness.

Our relationship towards our family members or loved ones should be in accordance with their love for Lord Räma. What good is the eye balm (relation with others) if it destroys the eyesight (love and relation with Räma). I have said enough.

What more can I say? He who kindles affection for Lord Räma (the Supreme Lord) in you is the most benevolent and venerable, and should be more valuable to you than your life.

This is my humble opinion.”

We Must Give Them Up Those who are very near and dear to us in our mundane relationships but who do not like Räma and Sétä, Kåñëa and Çrématé Rädhikä – we must give them up. They may be our son, our guru, our father and mother, our sister, our wife, our husband, or anyone – we must quickly give them up. Prahläda gave up his father because he was against Kåñëa. Bharat at once left his mother when she exiled Rämacandra. After that Bharat had no connections with his mother nor affection for her. Bali Mahäräja’s guru created many problems when Bali Mahäräja was serving Vämanadeva, so he left him. Bali Mahäräja said, “I do not need a guru like you. You are giving me trouble in my worship. I want to give everything to Vämanadeva, and you are telling that I should not give anything to Him. Those gurus who say that we should not go to see Vaiñëavas, that we should not associate with them, and that we should not listen to their hari-kathä – those gurus are bogus. We must give them up. Vibhéñaëa gave up his own brother Rävaëa. He used to have so much love and affection and honour for Rävaëa, but

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Our ever expanding sanatana-dharma family when Rävaëa brought Sétä to Laìkä and Vibhéñaëa told him that he should return Sétä to Rämacandra, Rävaëa rebuked him. So he left and went to Räma. The gopés at once gave up their husbands, who were causing them trouble in their worship of Çré Kåñëa.

Méräbai herself, when she received the letter from Tulasédäsa, she left at once. Her husband, father-in-law, and other family began to fall at her feet. They begged her to excuse them, but she told them, “It is too late. I cannot return now.” She then left for Våndävana and Dvärakä where she entered the Deity of Dvärakädhéça. Dvärakädhéça mercifully accepted her.

Value All Instructions Follow the instructions of Çré Caitanya Mahäprabhu, especially the rules and regulations of Vaiñëavism coming from Çréla Rüpa Gosvämé and Sanätana Gosvämé, and including what is written in Çré Caitanya-caritämåta. We must value all these instructions.

Even for devotees who are kaniñöha – if they are chanting and remembering Kåñëa and guru, if they are not offensive, then be very humble towards them; even if they are chanting less, no harm.

If we do not commit any offences, we will see that, very quickly, our Kåñëa consciousness coming from our guru-paramparä, will increase. Try to follow all these principles. Chant and remember, and very quickly Kåñëa will be merciful. I pray to my Gurudeva, my whole guru-paramparä, to Çré Kåñëa, Çrématé Rädhikä, Caitanya Mahäprabhu, Nityänanda Prabhu, Baladeva Prabhu, that They be merciful to all of you. As Çré Rüpa Gosvämé has said: anarpita carém cirät karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam

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chapter one hariù puraöa-sundara-dyuti-kadamba-sandépitaù sadä hådaya-kandare sphuratu vaù çacé-nandanaù May the Supreme Lord who is known as the son of Çrématé Çacé-devé be transcendentally situated in the innermost 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 has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love. (Caitanya-caritämåta, Ädi-lélä 1.4)

In the last line he has mentioned the word ‘vaù,’ not ‘me’. Vaù means ‘all’. He was not selfish. He was very magnanimous. He prayed for the entire world, “Alas Mahäprabhu! Alas Kåñëa! Alas Rädhikä! Please be merciful towards the entire world.” This is the symptom of a true Vaiñëava.

Please Overlook All My Offences and Faults We are also praying to our guru-paramparä that they should be pleased with you all, that they should overlook all your offences and faults. They should be merciful to you all and give benediction for your all-auspiciousness. If the Lord would look at our faults, He will not find any good quality in us. We are filled with faults.

If Gurudeva and Kåñëa or Mahäprabhu will see what offences we have made, then they will say “Oh he is made of offences.” So we pray, “We are nothing. Please do not see our nonsense activities, our faults, and our wrong-doings.”

I am not qualified to take all the things that have been offered to me today. I have taken all your offerings, and offered it at the lotus feet of my Gurudeva. He will give it to our guru-paramparä, and gradually it will reach the lotus feet of Çré Caitanya Mahäprabhu,

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Our ever expanding sanatana-dharma family Çré Nityänanda Prabhu, and Çré Çré Rädhä Kåñëa conjugal. I pray that They will be merciful to you.

Accept the Vaiñëava Principles in Your Heart Be fixed in your aim and objective to attain kåñëa-prema.

Always endeavour for this. Do not hanker for money, reputation, or anything material. Do not look to see if anyone has offended or insulted you. Understand that this is like an itch; do not put your mind towards this. Instead, always be fixed at the lotus feet of our Lord.

Be ideal Vaiñëavas so that anyone can see that this line is ideal Vaiñëavism. This is part of your preaching. If you are not following all these things, then simply wearing neck beads and tilaka will not do. It will never do. Try to accept the Vaiñëava principles in your heart, so that Çré Kåñëa will quickly be merciful.

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anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣnānuśīlanaṁ bhaktir uttamā “The cultivation of activities that are meant exclusively for the pleasure of Śrī Kṛṣṇa, or in other words the uninterrupted flow of service to Śrī Kṛṣṇa, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bhāvas), which is not covered by jñāna (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Śrī Kṛṣṇa, is called uttamā-bhakti, pure devotional service.”

— Śrī Bhakti-rasāmṛta-sindhu 1.1.11

Chapter two

Offer Yourself 4

Not Just the Mango

N

Pure Bhakti is Very Rare

owadays, pure bhakti (devotion to Çré Kåñëa) is very rare.

Most devotees who perform bhakti are adopting karmamiçra-bhakti,1 jïäna-miçra-bhakti, and yoga-miçra-bhakti.

Their bhakti is contaminated with all these impurities, yet they think that they are doing pure bhakti. We must know what pure bhakti is.

What is karma-miçra-bhakti? If someone has not taken initiation from Gurudeva and has no knowledge of his relationship with Kåñëa, will his practice of bhakti be pure?

What is karma? Karma is any activity or endeavour that is performed with a desire to enjoy the result. If you are chanting, remembering, or performing any other devotional activity, but you want to enjoy the results of those activities, that is called karma-miçra-bhakti.

1. miçra means ‘mixture’.

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chapter two Pure Karma When there is no relation with devotion, when an activity is performed only to taste the results for ourselves, this is pure karma. We may do something for ourselves, like eating a mango.

Who is eating? Who is enjoying it? I am enjoying. So, to eat a mango is pure karma. There is no relation with bhakti at all.

Karma-Pradhäné-Bhakti However, suppose you think, “I have offered this mango (I have not offered myself). I will now take the remnants of the prasäda mango, and I will become very healthy and strong.” That is called karma-pradhäné-bhakti. In this case, karma is prominent and bhakti is subordinate. This is karma-miçra.

Pradhäné-Bhüta-Bhakti When bhakti is more powerful and the desire to personally taste the result of karma is less, this is called pradhäné-bhüta-bhakti. Here bhakti is prominent and karma is also there, but this is not in the category of karma-miçra.

Pure Bhakti or Uttamä-Bhakti When someone has no desire at all for personal enjoyment, and his only desire is to serve Kåñëa, and he is engaging in çravaëaà (hearing about Kåñëa), kértanaà (chanting Kåñëa’s name and describing His glories), viñëu smaraëaà (remembering Him), pada sevanaà (serving His lotus feet or visiting the holy places), arcanaà (worshipping Him), vandanaà (offering Him prayers), däsyaà (becoming a servant), sakhyam (becoming a friend) and

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Offer yourself - not just the mango ätma-nivedanam (fully surrendering oneself) to please Gurudeva and Çré Çré Rädhä and Kåñëa, that is called pure bhakti or uttamäbhakti. anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä “The cultivation of activities that are meant exclusively for the pleasure of Çré Kåñëa, or in other words the uninterrupted flow of service to Çré Kåñëa, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bhävas), which is not covered by jïäna (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Çré Kåñëa, is called uttamä-bhakti, pure devotional service.” (Çré Bhaktirasämåta-sindhu 1.1.11)

Offer Your Heart and Soul First to Gurudeva patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati tad ahaà bhakty-upahåtam açnämi prayatätmanaù “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” (Bhagavad-gétä 9.26)

This is also not so high. Why? We should try to offer our soul, ourselves, all our senses and our heart – everything – first to Gurudeva, and then to Kåñëa.

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chapter two çré-prahläda uväca iti puàsärpitä viñëau bhaktis cen nava-lakñaëä kriyeta bhagavaty addhä tan manye ’dhétam uttamam Prahläda Mahäräja said, “These nine processes [described above] are accepted as pure devotional service. One who has dedicated his life to the service of Kåñëa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.” (Çrémad-Bhägavatam 7.5.24)

If a person has not surrendered himself at the lotus feet of Gurudeva, Çré Çré Rädhä Kåñëa, and Çré Caitanya Mahäprabhu, he can offer something to Kåñëa, but it may be that Kåñëa will partly accept it, not wholly. On the other hand, if that person has surrendered himself, telling Kåñëa, “Now I am Yours. You are my beloved,” or “You are my son,” or “You are my friend,” then whatever he does is pure bhakti.

Offer Kåñëa Your Whole Self If you have many hundreds of cows, and you are only offering one litre of milk to Kåñëa and nothing more, that is not pure bhakti. However, suppose you have offered yourself at the lotus feet of Kåñëa and Gurudeva. You have nothing; you are a Vaiñëava with no other possession than Kåñëa Himself. You are thinking that only by the remnants of Kåñëa you are maintaining your life. You are thinking that whatever Kåñëa provides, this is what you accept in order to continue your service. Everything is for service; nothing is for you. At this stage you will not have to

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Offer yourself - not just the mango offer anything, because you have offered yourself. What will you give to Kåñëa? You have offered your very self. This is pure bhakti.

Suppose you are a disciple of Gurudeva. You are not offering yourself, but you are offering fifteen million rupees to Gurudeva and you tell him, “Gurudeva, I am offering this to you.” On the other hand, suppose there is another disciple who has nothing to give. He has given everything to Gurudeva; his heart, his soul, and all his possessions, and he is serving. In this case, who is superior? The other devotee is serving his Gurudeva throughout the day and night. He has nothing more to give because he has given himself; his property, his wife, and his children. Or maybe, like Hanumän, he has nothing to give, yet he is giving everything he has to Kåñëa. He has nothing more to offer Kåñëa because he has offered himself. All his actions are performed as a servant of Kåñëa. This is pure bhakti.

If One Has Not Given Himself If one has not offered any part of himself – he is a very rich person and he has given millions upon millions of dollars – but he has not given himself, there is something lacking. His endeavours are not pure bhakti; they are karma-miçra. Çréla Bhaktivinoda Öhäkura explains all of these important topics in his book Çré Bhakti-Tattva Viveka. Try to realise these truths. Çrépäd Äçrama Mahäräja: Çréla Gurudeva, in your first example you said that if one eats the mango for his own sense gratification and does not offer it to Kåñëa, this is karma, not karma-miçra? Çréla Näräyaëa Gosvämé Mahäräja: That is pure karma. There is no ‘contamination’ of bhakti (devotees laugh). But if I think, “If I

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chapter two eat this mango without first offering it, then it will be a very big sin. I must offer it to Kåñëa, then all the sin will be removed and I will taste Kåñëa’s remnants.” This is karma-miçra-bhakti.

Pradhäné-bhüta-bhakti is found in following the verse above [quoted on page 17] beginning with ‘patraà puñpaà phalaà’. The person who is making his offering is only giving fruit, not himself.

Someone may be giving the results of all his karmas. This type of bhakti may be found in the following verse: yat karoñi yad açnäsi yaj juhoñi dadäsi yat yat tapasyasi kaunteya tat kuruñva mad-arpaëam “O son of Kunté, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” (Bhagavad-gétä, 9.27)

He addresses Kåñëa, “I have taken bath and I am giving You the fruit of my taking bath. I am doing this and that, and giving You the fruit (result).” But why are you not offering yourself?

This Is Pure Bhakti Regarding those who have totally surrendered themselves: Arjuna is surrendered and the gopés are surrendered. If the gopés are eating something, they will not offer it to Kåñëa in a formal way. They will not utter the offering mantra: etat naivedyaà sa tulasé pänéya jalaà, çréà kléà rädhä-kåñëäbhyäm namaù. Kåñëa is sitting with them. They ask Him if He wants something and then

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Offer yourself - not just the mango they do not let Him have it. By their sweet behaviour they bring Him immense pleasure. This is pure bhakti because they have given everything. Nothing is theirs; their body, mind, and soul are Kåñëa’s. Outwardly they are not offering Him what He wants, but they have offered everything. This is pure bhakti.

The Exalted Position of Çréla Çukadeva Gosvämé It may be that when bhoga is given to Çréla Çukadeva Gosvämé, he will eat it at once, without offering it to Kåñëa. He will not make the offering with mudras2 (hand and finger gestures). There is no need for him to do this, and Hanumän will also not do this.

When Çukadeva Gosvämé eats the ‘un-offered’ foodstuffs, you may think, “He is eating that without first offering it to Kåñëa!” If you think like this, you are a kaniñöha-adhikäré or lower than that.

You cannot understand his exalted position.

The gopés decorate themselves in order to become beautiful for Kåñëa.

First try to offer yourself – your whole being. For gåhasthas (householder devotees) this is very hard, but they may also offer themselves. As the Päëòavas, the gopés and Ambaréña Mahäräja did, householders can do. Ambaréña Mahäräja was a king with a very big kingdom. He had sons, daughters, and wives, but he was a çuddha-bhakta (pure devotee) because he offered himself.

Nirviçeña-jïäna Now we should also know about ‘jïäna’. Worldly knowledge about anything is general material jïäna. When we come to the 2. In vaidhé-bhakti one may use mudras to invite the Deity to sit upon an äsana, etc.

When offering bhoga, one remembers gopal-mantra and counts by mudrä upon ones fingers.

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chapter two point of having no faith in material knowledge, realising that it cannot give us material pleasure or happiness in this or any other life (because material pleasure is allotted according to one’s karma, not according to the amount of material knowledge one possesses), then we want impersonal salvation or liberation (mukti). At that time we seek to understand the impersonal Absolute, and knowing it, the aim and object of our lives becomes salvation or liberation. We then think, “I am the soul, not the body. The soul is not eating, the body is eating.” He sees the soul as the self, but he has no knowledge of the Supersoul. His knowledge, or jïäna, is called nirviçeña-jïäna.

Jïäna is also of two kinds – nirviçeña-jïäna (a taste for voidism and impersonalism) and tattva-jïäna (knowledge of the Supreme Personality of Godhead and the established philosophical truths in relation to Him). Tattva-jïäna is the first stage of bhakti. For one who only wants salvation, all of one’s activities are known as nirviçeña-jïäna.

By the Mercy of Brahmä and Çréla Vyäsadeva Now, regarding the meaning of jïäna-miçra-bhakti: A person may know that bhakti can do everything. In other words, he knows that by performing bhakti, material results will come; by performing bhakti, one can very easily attain mukti; and by performing bhakti one can attain kåñëa-prema. He thus gives up this nirviçeña-jïäna. Çréla Çukadeva Gosvämé and the four Kumäras (Sanat, Sanandana, Sanätana, Sanaka kumära), were within this category of nirviçeña-jïänés. By the mercy of Brahmä, the four Kumäras gave up that jïäna, and by the mercy of Çréla Vyäsadeva, Çukadeva Gosvämé, gave it up. Thus they became pure devotees (çuddha-bhaktas).

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Offer yourself - not just the mango ätmärämas ca munayo nirgrantha apy urukrame kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù “All different varieties of ätmärämas (those who take pleasure in ätmä, or spirit self), especially those established on the path of self-realisation, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.” (Çrémad-Bhägavatam 1.7.10)

By the mercy of Çréla Vyäsadeva, Çukadeva Gosvämé realised the good qualities of Kåñëa. He gave up impersonal jïäna and became a pure rasika tattva-jïa bhakta.3

In the Association of Pure Bhaktas Çrépäd Äçrama Mahäräja: My question is regarding the person who is doing karma-miçra-bhakti. He knows that the goal is Kåñëa, but he has some mixture…. Çréla Näräyaëa Gosvämé Mahäräja: No, he does not know. He has no pure guru and no association of pure bhaktas; that is why he does not know. If he gets good association, he will know all these truths. He will give up karma and become a pure bhakta. Çrépäd Äçrama Mahäräja: So if someone theoretically knows, but still…. Çréla Näräyaëa Gosvämé Mahäräja: He does not really know.

3. Rasika: knower of all transcendental rasas. Tattva-jïa: knower of all essential philosophical truths.

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chapter two Çrépäd Äçrama Mahäräja: Like myself. I don’t actually know the goal, but I have some theoretical understanding. Çréla Näräyaëa Gosvämé Mahäräja: There is no contamination in your bhakti, but there is some weakness. Something is lacking.

There is not so much sukåti (spiritual pious credits) and saàskäras (the impressions created on the heart by sukåtis and bhakti). Such a person may be kaniñöha-adhikäré, but there is no contamination.

There is some weakness (daurbalya)4 but still your activities are within the category of pure bhakti. You are chanting, remembering and performing the other limbs of devotional service. There is a mixture of karma and jïäna also, but bhakti is prominent, whereas karma and jïäna are secondary, in the background. You know the real aim and object of life. Gradually, in the association of pure bhaktas, you will give up all other thoughts and habits because you know the real aim and object of life.

Karma-miçra bhaktas do not know what pure bhakti is. You are in the line of Çré Caitanya Mahäprabhu; you are in the bhakti line.

You have been initiated by undergoing proper dékñä and you have some relation with guru, with Mahäprabhu and with Kåñëa, but there is some weakness and something is lacking.

Not in a Position to Totally Follow Devotee: You said the person following karma-miçra-bhakti has no pure guru. In the beginning, Dhruva Mahäräja was in the karmamiçra stage even though his guru, Närada, was a pure guru.

4. Hrdaya-daurbalya (weakness of heart) is of four kinds: (1) tuccha-äsakti (attachment for useless things), (2) kuöi-näöi (deceitful behaviour). The word kuöi-näöi may be broken down into the constituent parts ku, ‘bad or evil’, and na or nati, ‘that which is forbidden’.

In that case it would mean ‘doing wicked deeds’ or ‘doing that which is forbidden’), (3) mätsarya (envy) and (4) sva-pratiñöhä-lälasa (desire for one’s own fame and prestige).

(Bhakti-rasämåta-sindhu-bindu by Çréla Viçvanätha Cakravarté Thakur)

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Offer yourself - not just the mango Çréla Näräyaëa Gosvämé Mahäräja: He could not follow Närada.

Närada wanted to make Dhruva pure, but Dhruva was not in a position to totally follow. It may be that guru is pure, but his disciples may not be pure. Nowadays it is like this. If there is a pure guru, like Çréla Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura or Çréla Bhaktivedanta Svämé Mahäräja, who has hundreds of thousands of disciples, he may have only one or two serious disciples – and they may be gåhastha, not in the renounced order.

There Is Some Gradation in Çuddha-bhakti Devotee: Is it not that the heart of a kaniñöha-adhikäré5 is – because of the kaniñöha-adhikäré’s lack of advancement – covered by the contamination of karma and jïäna? Çréla Näräyaëa Gosvämé Mahäräja: There may be some, but gradually he will develop his Kåñëa Consciousness and give up all these things. If he has a lack of pure association and he is not ready to follow, and he therefore commits offences, he will gradually go down. Çréla Bhaktivinoda Öhäkura tells us that we should understand the meaning of karma, jïäna, and yoga, and then we should know what çuddha-bhakti really is. In çuddha-bhakti there is some gradation. We are in that gradation, we are not in karma-miçra. Try to understand.

This Is Uttamä-bhakti anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä 5. Kaniñöha-adhikäré: neophyte or third-class devotee.

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chapter two “The cultivation of activities that are meant exclusively for the pleasure of Çré Kåñëa, or in other words the uninterrupted flow of service to Çré Kåñëa, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bhävas), which is not covered by jïäna (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Çré Kåñëa, is called uttamä-bhakti, pure devotional service.” (Çré Bhakti-rasämåta-sindhu 1.1.11)

He Does Not Know what ‘Offering’ Means A devotee may be performing svarüpa-siddha-bhakti6, but there are some gradations. He may not be engaged in uttamä-bhakti, but he is doing some kind of bhakti. In the beginning stage he tries and promises to offer himself at his Gurudeva’s lotus feet. When he took harinäma and dékñä initiation, he promised, “Gurudeva, I have offered myself to you. I will totally follow you. I have become yours.” But he does not know what ‘offer’ means, and so he was not true to his word.

6. One should also remember that bhakti is of three types: svarüpa-siddha (those endeavours which are purely constituted of the aìgas of bhakti), saìga-siddha (those endeavours which are associated with or favourable to the development of bhakti, but are not in themselves purely composed of bhakti), and äropa-siddha (those activites which, although not consisting of pure bhakti, are designated as bhakti due to their being offered to the Supreme Lord).

Svarüpa-siddha-bhakti may or may not be fully pure (uttamä-bhakti). For example one may be performing räjasik svarüpa-siddha (svarüpa-siddha-bhakti mixed with the mode of passion). Only nirguëa svarüpa-siddha-bhakti can be said to be uttamä-bhakti. Äropa-siddha-bhakti: Endeavours indirectly attributed with the quality of bhakti.

Endeavours which by nature are not purely constituted of bhakti – that is, änukülyena kåñëänu-çélanaà – and in which the performer, in order to fulfill his own purpose, offers his activities and their results to the Lord. This is called äropa-siddha-bhakti. In other words, because his activities are assigned (äropa) to the Supreme Lord, bhakti is attributed (äropita) to them.

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Offer yourself - not just the mango Gradually you will know all these truths. We will explain all these topics very clearly so that you will understand them, and your bhakti will automatically become very strong.

Devotee: Am I understanding correctly – I think that you want to say that if by the association of guru the aim and object is clear about what we have to do, and we want to surrender, then our bhakti is not karma-miçra? Çréla Näräyaëa Gosvämé Mahäräja: He has been initiated and has some relation with guru, Mahäprabhu and Kåñëa by dékñä mantras, and he has offered himself.

Devotee: He has a desire to offer himself. Çréla Näräyaëa Gosvämé Mahäräja: He has offered himself, but he does not really know what ‘offering’ means. He may say to his Gurudeva, “I am giving this to you.” [Çréla Näräyaëa Mahäräja points to his own chaddar (woolen shawl).] But then he thinks, “That chaddar was so good.” It is like this. He has given it, but he is still somewhat attached to it. He is thinking, “I have given this.” He is not thinking, “This chaddar fully belongs to Gurudeva and Kåñëa. I am not the owner.” A true devotee does not think, “It was mine and I am offering it to Gurudeva,” He thinks, “It was a remnant of Kåñëa. The real owner is Kåñëa. He has mercifully given me this so that I would be able to serve my guru, but actually it is not mine. My body is also not mine. Everything belongs to Kåñëa.” If one has this mood, he will attain pure bhakti.

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Further - Comments by

- - . Maharaja -Sri-la Narayana Äropa-siddha-bhakti That bhakti, in which there is a mixture of karma or desires for material enjoyment, is called sakäma-bhakti or saguëa-bhakti.

Without the assistance of bhakti, karma cannot yield any fruit.

Knowing this, many persons offer their prescribed duties for the satisfaction of the Lord, in order that He might fulfill their extraneous desires. The activities of such persons are not svarüpasiddha-bhakti. Nonetheless, because they offer the fruit of their activity to the Lord, it is considered as a type of bhakti. Although their activities are offered for the satisfaction of the Lord, their motivation is that by pleasing Him, He may fulfill their extraneous desires. In this case their activities are attributed with the sense of bhakti. Therefore, such endeavours are known as äropa-siddhabhakti.

Saìga-siddha-bhakti Saìga-siddha-bhakti: Endeavours associated with or favourable to the cultivation of bhakti.

There are other endeavours that, although not purely constituted of bhakti, änukülyena kåñëänu-çélanaà, acquire a likeness to bhakti due to their being established as assistants to bhakti. Such endeavours are known as saìga-siddha-bhakti. An

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Offer yourself - not just the mango example of this is found in Çrémad-Bhägavatam (11.3.23-25) in the statement of Çré Prabuddha Muni to Mahäräja Nimi: “One should cultivate compassion towards others, friendliness, offering respect to others, cleanliness, austerity, tolerance, silence, study of the Vedas, simplicity, celibacy, non-violence, and so on. One should consider heat and cold, happiness and distress to be the same. One should perceive the presence of the Lord everywhere. One should live in a secluded place, renounce family attachments and remain satisfied with gain which comes of its own accord.”

The behaviour or practices described in this verse are not by nature purely constituted of bhakti, but they are assistants to bhakti. Thus they are considered to be like associates of bhakti.

If devotion to the Supreme Lord is removed from the twentysix qualities mentioned, then the Lord has no direct relationship with the remaining qualities such as compassion, friendliness, tolerance, austerity, and so on. Only when these items exist as assistants to or associates of bhakti is their likeness to bhakti affected. Therefore, they are known as saìga-siddha-bhakti.

Svarüpa-siddha-bhakti Svarüpa-siddha-bhakti: Endeavours purely constituted of uttamäbhakti.

All favourable endeavours, such as hearing, chanting, remembering, and so on, as well as the manifestation of the spiritual sentiments which occur beginning from the stage of bhäva, which are completely devoid of all desires separate from Çré Kåñëa and which are freed from the coverings of jïäna and karma are known as svarüpa-siddha-bhakti. In other words all endeavours of the body, words and mind which are related to Çré Kåñëa and

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chapter two which are performed exclusively and directly for His pleasure without any interruption are known as svarüpa-siddha-bhakti.

Therefore, in the conversation between Çré Caitanya Mahäprabhu and Räya Rämänanda, found in Çré Caitanyacaritämåta, both äropa-siddha and saìga-siddha-bhakti have been described as external. (Çré Bhakti-rasämåta-sindhu-bindhu pages 1719)

The Superimposition of the Conception of Devotion Here there is a need to analyze the three different conceptions of bhakti. The first is called svarüpa-siddha-bhakti, the second is saìga-siddha-bhakti, and the third is äropa-siddha-bhakti. First we should understand svarüpa-siddha-bhakti. Svarüpa-siddha means that devotional service which by constitution is composed entirely of the limbs of bhakti such as hearing, chanting, remembering, serving, worshipping, praying, becoming a friend and fully surrendering one’s soul. If someone is not doing this, but is doing something else, such as performance of prescribed duties in varëäçrama-dharma, and still he thinks he is engaging in actual bhakti, he is actually superimposing the conception of pure bhakti onto something that is not pure bhakti. The word äropa means ‘to superimpose’, so äropa-siddha-bhakti is the superimposition of the conception of devotion upon an activity which is constitutionally not devotion. Because varëa and äçrama are related to the physical body and not to the soul, therefore the consideration of varëäçrama-dharma as pure bhakti is a superimposition.

If one engages in activities which are somewhat related to devotional service, such as giving donations to devotees, giving charity and so on, this is not actually devotional service – but

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Offer yourself - not just the mango it has some relationship with devotional service. This is called saìga-siddha-bhakti – the cultivation of qualities, sentiments, knowledge, and the understanding which is also included in pure bhakti, but which is itself not pure bhakti.” (Çréla Näräyaëa Mahäräja, August 9, 2004)

The Five Superior Limbs of Bhakti If you have some worldly desire, or any desire, then your bhakti may be saìga-siddha-bhakti or äropa-siddha-bhakti, but not pure transcendental bhakti. You should know what is äropa-siddha-bhakti and saìga-siddha-bhakti. When all this is clarified for you, then you can engage all your senses in svarüpa-siddha-bhakti; otherwise not.

If you are doing any business, and by that business you make a very beautiful garden with many fruits and flowers, and you want to offer all these fruits and flowers to Kåñëa, this is not pure bhakti.

Pure bhakti consists only of hearing, chanting, remembering, etc.

In pure bhakti one always chants and remembers Kåñëa, and hears His pastimes in elevated association. Among all the limbs of bhakti, five limbs are most superior: sädhu-saìga (association of pure devotees), näma-kértana (chanting the holy names of the Lord), bhagavat-çravaëa (hearing Çrémad-Bhägavatam and other Vedic scriptures from the lotus lips of those pure devotees), våndävanaor mathurä-väsa (living in Våndävana or any of the holy places of the Lord’s pastimes), and çré-mürtira çraddhayä sevana (faithfully serving the Deity).” (Çréla Näräyaëa Mahäräja, April 17, 2001)

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Chapter three

-- - - Srimati Radhika 5 The River of Love Çré Kåñëa Virahe by Çréla Bhaktivinoda Öhäkura

çré kåñëa-virahe, rädhikära däsa, ämi to’ sahite näré yugala-milana, sukhera käraëa, jévana chäòite pari “I am absolutely unable to tolerate Çré Rädhikä’s pitiable condition when She is suffering in separation from Çré Kåñëa, but I am fully prepared to immediately give up my life for the sake of Their happy reunion.” (1)

W

ithout the guidance of Çréla Bhaktivinoda Öhäkura, it is not possible to render service to Çrématé Rädhikä. In the mood of a maidservant of Çrématé Rädhikä, Çréla Bhaktivinoda Öhäkura has written that he cannot tolerate Rädhikä’s condition during the time of Her separation from Kåñëa. And, for Their meeting together, he is readily prepared to easily give up his life. rädhikä-caraëa, tyajiyä ämära, kñaëeke pralaya hoya rädhikära tare, çata-bära mari, se duùkha ämär soya

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chapter three “If I were ever to renounce Rädhikä’s lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times.” (2)

Çréla Bhaktivinoda Öhäkura is saying, “I can give up anything.

I can even give up Kåñëa, but I cannot give up the lotus feet of Rädhikä, even for a moment. For the service of Rädhikä I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Rädhikä, and how can I attain the perfect service of Her lotus feet? e heno rädhära, caraëa yugale, paricaryä päbo kabe haha braja-jana, more doyä kori, kabe vraja-vane lobe “When will I be able to serve Rädhikä’s two lotus feet?

Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja? (3)

viläsa maïjaré, anaìga maïjaré, çré rüpa maïjaré ära ämäke tuliyä, loho nija pade, deho more siddhi sära “O Viläsa Maïjaré! O Anaìga Maïjaré! O Rüpa Maïjaré!

Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection.” (4)

Weeping bitterly, Çréla Bhaktivinoda Öhäkura is praying, “O Vrajaväsés, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Rädhikä’s lotus feet. When will that day come that Çré Viläsa Maïjaré and others will take me to Vraja? I long to render service.”

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-- - - Srimati Radhika - the river of love Uddeçye Racita Gétä Boliyä Pracalita

The Song Glorifying the Life Goal of Çréla Raghunätha däsa Gosvämé

kothäya go premamayi rädhe rädhe rädhe, rädhe go, jaya rädhe, rädhe (1) Where is She who is full of prema? All glories to Çré Rädhä.

dekhä diye präëa räkho rädhe rädhe tomära käìgäla tomäya òäke rädhe rädhe (2) O Rädhä! Please give me Your darçana and save my life.

Your wretched beggar calls out to You, “Rädhe! Rädhe!”

rädhe våndävana-viläsiné, rädhe rädhe rädhe känu-mana-mohiné rädhe rädhe (3) O Rädhä, You enjoy pleasure pastimes in the forest of Våndävana wherein You enchant the mind of Kåñëa.

rädhe añöa-sakhéra çiromaëi, rädhe rädhe rädhe våñabhänu-nandiné, rädhe rädhe (4) O Rädhe, You are the crest-jewel among Your eight principal sakhés. O Rädhä, daughter of Våñabhänu Baba.

(gosäi) niyama kore sadäé òäke, rädhe rädhe (5) Raghunätha däsa Gosvämé was always calling out, “Rädhe!

Rädhe!”

(gosäi) eka-bär òäke keçé-ghäöe äbär òäke vaàçé-vaöe rädhe rädhe (6)

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chapter three . . . sometimes at Keçé Ghäöa, sometimes at Vaàçé Vaöa.

(gosäi) eka-bär òäke nidhu-vane äbär òäke kuïja-vane rädhe rädhe (7) . . . sometimes in Nidhuvan, sometimes in Sevä Kuïja.

(gosäi) eka-bär òäke rädhä-kuëòe äbär òäke çyäma-kuëòe rädhe rädhe (8) . . . sometimes at Rädhä Kuëòa, sometimes at Çyäma Kuëòa.

(gosäi) eka-bär òäke kusuma-vane äbär òäke govardhane rädhe rädhe (9) . . . sometimes at Kusuma Sarovara, sometimes at Giriräja Govardhana.

(gosäi) eka-bär òäke täla-vane äbär òäke tamäla-vane rädhe rädhe (10) . . . sometimes at Tälavan, sometimes at Tamälvan.

(gosäi) malina vasana diye gäya, vrajera dhüläya gaòägaòi jaya rädhe rädhe (11) Raghunätha däsa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, “Rädhe! Rädhe!”

(gosäi) mukhe rädhä rädhä bole, bhäse nayanera jale, rädhe rädhe (12) Calling out “Rädhe! Rädhe,” his eyes are bursting with a flood of tears.

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-- - - Srimati Radhika - the river of love (gosäi) våndävane kuli kuli kende veòäya rädhä boli, rädhe rädhe (13) He wanders throughout the lanes of Våndävana crying out, “Rädhe! Rädhe!”

(gosäi) chäpanna daëòa rätri-dine jäne nä rädhä-govinda vine, rädhe rädhe (14) He knows nothing but Rädhä-Govinda throughout the day and night (56 daëòas: 1 daëòa=24 minutes). Rädhe! Rädhe!

tär par cäri daëòa çuti thäke svapne rädhä-govinda dekhe, rädhe rädhe (15) He takes rest for only 4 daëòas (1 hr. 36 min.). At that time in his dreams he receives darçana of Rädhä-Govinda. Rädhe!

Rädhe!

Çrématé Rädhikä Is Govinda-nandiné Çréla Näräyaëa Mahäräja: Çréla Kåñëadäsa Kaviräja Gosvämé has heard from Çréla Svarüpa Dämodara, Çréla Räya Rämänanda, Çréla Rüpa Gosvämé, and especially from Çréla Raghunätha däsa Gosvämé, and thus he is presenting this tattva. Çrématé Rädhikä’s name is Govinda-nandiné (She who makes Çré Kåñëa happy), and there is nothing higher than this. Çréla Kåñëadäsa Kaviräja Gosvämé has revealed some of the names of Rädhikä in his Caitanya-caritämåta, Ädi-lélä Chapter Four.

One of Her names is Govinda-nandiné. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Çré Kåñëa. He is full with unlimited opulence and

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chapter three sweetness. Who can give happiness to Him? Only one personality can do so: Kåñëa Himself in the form of Çrématé Rädhikä.

Çrématé Rädhikä Can Bewilder Kåñëa She is Govinda-mohiné. Kåñëa attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopés, but Rädhikä can attract Him. Kåñëa bewilders everyone in this world by His mäyä-çakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone, yet Çrématé Rädhikä can bewilder Him. Rädhikä is govinda sarvasya, She is everything to Kåñëa. She is the be-all and end-all of Kåñëa. For Him, nothing remains.

The Crown Jewel of All Kåñëa’s Beloveds Çré Rädhä is sarva-käntä çiromaëi, the crown jewel of all Kåñëa’s beloveds. All the gopés were searching for Kåñëa after His disappearance from the räsa dance. When Her own svapakña gopés (the gopés from Her own group) saw Her footprints along with Kåñëa’s, they became very happy – knowing them to be Hers. However, when the other groups of gopés saw them, not knowing to whom they belonged, they could understand that this particular gopé had served Kåñëa more than any other – and therefore He had left the räsa dance with Her alone.

All Are Manifestations of Rädhä Çré Rädhä Herself has manifested as Candrävalé and all the other gopés. There is no other beloved of Kåñëa – only Çrématé Rädhikä.

She Herself has become all the Lakñmés (Goddesses of Fortune),

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-- - - Srimati Radhika - the river of love and all the queens of Dvärakä. If one thinks deeply about this, he will understand Her greatness. Sétä-devé and all the Lakñmés are manifestations of Rädhä, and She assumes these forms to fulfill Kåñëa’s desires.

She Is Worshipped by Kåñëa Himself She is kåñëa-mayé; She sees Kåñëa everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Kåñëa. When She sees a tamal tree She thinks, “Oh, there is Kåñëa.” Her name is Rädhikä because She fulfills all the desires of Kåñëa and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the räsa dance, at which time, even the vipakña-gopés (rival party) also confirmed this. Rädhikä is para-devatä, just as Kåñëa is.

She is the most worshipable of all. Moreover, She is worshipped

by Kåñëa Himself. Is She not therefore worshipable by everyone?

Kåñëa Sees Rädhikä’s Reflection in Every Tree Once Rädhikä asked Våndä-devé, “Where are you coming from?”

Våndä-devé replied, “I’m coming from Rädhä-kuëòa. I saw Kåñëa there.” Rädhäräëé asked, “What was He doing?” Våndä-devé replied that He was dancing. Rädhä then asked, “Oh, who was His dancing teacher?” Våndä-devé told Her, “Your reflection, Rädhikä, which He sees in every tree.”

Imbued with Ever-Blissful Spiritual Rasa Whatever prema exists in this world comes from Rädhikä. She is the mother of everyone because she nourishes everyone by

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chapter three giving them prema. Kåñëa is the principle Deity of all jévas, and Rädhikä is also. This is confirmed in the Brahma-saàhitä (5.37): änanda-cinmaya-rasa-pratibhävitäbhis täbhir ya eva nija-rüpatayä kaläbhiù goloka eva nivasaty akhilätma-bhüto govindam ädi-puruñaà tam ahaà bhajämi “I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rädhä, who resembles His own spiritual figure and who embodies the ecstatic potency (hlädiné). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”

Çré Rädhikä is sarva-lakñmé-mayé, which means that all the various gopés emanate from Her, and She is therefore the predominating deity of all the sakhés. As many beloveds as there are, She is their controlling deity.

She is also known as Känti, which means that during räsalélä, only She could fulfill all the desires of Çré Kåñëa. There were hundreds of millions of gopés dancing, but when Rädhikä left, the räsa dance stopped.

Kåñëa appears as Mahäprabhu in order to taste all of Rädhikä’s loving moods. He cannot do so in Vraja-lélä.

I Am Roaming in the Forests in Search of You What are Kåñëa’s thoughts when He is in Mathurä and Dvärakä and feeling separation from Rädhikä? He prays to Her,

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-- - - Srimati Radhika - the river of love “O most worshipful Rädhä! My mind always remains with You. I am always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Våndävana. O Çrématé Rädhikä, I am roaming in those forests, playing on My flute, only in search of You. O Rädhikä, I go to the Yamunä, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamunä only to meet with You and serve You.”

Your Beauty Is Like Rain Falling During the Çväti-Constellation “I stopped grazing cows, and I stopped all other activities.

Seeing Your beauty I became so eager. My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, ‘When will She come by this way?’ I am meditating upon Your qualities and upon Your beauty, which is like the auspicious çväti nakñatra (constellation). The skylark (cakora bird) will not drink any other water besides the water coming from the clouds at the time of the çväti-constellation.

Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darçana. Your beauty and qualities steal My heart. I do not want those qualities to steal My heart, but I forget everything else in My separation from You.”

I Only Desire Your Happiness Hearing this, Rädhikä replied, “O Präëanätha, Lord of My life’s breath, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me in Your life, or by Your mind. You can

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chapter three leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I do not want anything other than Your happiness in My life. As You realise My happiness and sorrows, so I can realise Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds.

I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others. I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.

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

“When You say to Me, ‘O Sväminé-ji, O Präëeçvari Rädhike, O My käntä,’ My heart becomes overjoyed, because You are happy when You taste the words Rädhä-Präëeçvari. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy.”

You Are the Abode of Matchless Love Then Kåñëa said to Rädhikä, “You are the abode of matchless love. O Våñabhänu- nandiné, (daughter of Våñabhänu Mahäräja), You are the abode of all rasas, and what am I? I am always moving

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-- - - Srimati Radhika - the river of love from one forest to another to graze cows. I am foolish and irreligious.

Other than to herd cows, I have no intelligence at all. I do not know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I’m just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darçana of Your love, I immediately become happy – there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You.” Kåñëa also told the gopés during räsa-lélä: “I have no qualification.

I am only a beggar of Your love.”

I Am Indebted to You na päraye ‘haà niravadya-saàyujäà sva-sädhu-kåtyaà vibudhäyuñäpi vaù ya mäbhajan durjara-geha-çåìkhaläù saàvåçcya tad vaù pratiyätu sädhunä “I am not able to repay My debt for your spotless service, even within a lifetime of Brahmä. Your connection with Me is beyond reproach. You have come to Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” (ÇrémadBhägavatam 10.32.22)

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

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chapter three You Steal My Heart Hearing this, Çrématé Rädhikä became shy and replied, “O Çyämasundara, O You whose eyes are like lotus petals. O You who are the son of the king of Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society, I will leave My in-laws house, and I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty.

There is no rasa in Me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire.”

The Gauòéya-sampradäya’s Exclusive Conception Without the mercy of Çréla Rüpa Gosvämépäda and Çréla Raghunätha däsa Gosvämé, no one would have been able to write about these topics. The conception that Rädhikä is the centre of all is exclusively for those in our Gauòéya-sampradäya. We have the speciality that ‘Kåñëa is feeling separation from Rädhikä.’ No other äcäryas can write about all the truths present herein. Çréla Gaura-Kiçora däsa Bäbäjé Mahäräja is glorifying and praying to Çréla Raghunätha däsa Gosvämé in this kértana called ‘Uddesye Racita Gétä Boliyä Pracalita.’ He says there that Raghunätha däsa Gosvämé was always roaming, sometimes in Nidhuvana and sometimes in Vaàçévaöa, and calling out, “Rädhe! Rädhe!”

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Our-

sanatana-dharma Family K

“I

n Kali-yuga there are four sampradäya äcäryas: Madhväcärya, Rämänujäcärya, Viñëusvämé and Nimbäditya. Among them, Vyäsadeva manifested this dharma in the heart of Madhväcärya. In Madhväcärya’s disciplic order Mädhavendra Puré appeared, and he is called ‘the root of the desire tree of prema.’ He inspired this dharma in the heart of Éçvara Purépäda, the spiritual master of Caitanya Mahäprabhu.

Then it descended from Caitanya Mahäprabhu to Svarüpa Dämodara, Räya Rämänanda, Rüpa Gosvämé, Sanätana Gosvämé, Kåñëa däsa Kaviräja Gosvämé, Bhaktivinoda Öhäkura, jagat guru nitya lélä praviñöa oà viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura, and our Gurudeva, Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja – who gave sannyäsa to Çréla Bhaktivedanta Svämé Mahäräja. Çréla Bhaktivedanta Svämé Mahäräja was a disciple of Çréla Bhaktisiddhänta Sarasvaté Gosvämé, and he spread this sanätana-dharma throughout the world.

This dharma continues to flourish as our sanätana-dharma family expands into millions of branches.”

GirirĀja Govardhana GauḌĪya MaṬha Murwillumbah Australia