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sri sri guru gauranga jayatah!
Special On-line Edition for the disappearance day of Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja
Dedicated to
nitya-lila pravista om visnupada
Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
Inspired by and under the guidance of
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
The Compassionate Avatāra of Kali-yuga
Karuṇaya-avatīrṇaḥ Kalau – Part 1
by Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja
Śrīla Rūpa Gosvāmī is the confidential servant of Śrī Gaurasundara, the most munificent avatāra who mercifully appeared in the age of Kali (karuṇaya-avatīrṇaḥ kalau). Who but such an intimate servant can understand which mood appears in the heart of Mahāprabhu at what moment, and how that mood augments the hlādinī-śakti (internal pleasure potency) that resides there?
No one has the power to understand the deep and diverse pastimes of Śrīman Mahāprabhu without bathing in the dust of the lotus feet of such an antaraṅgā (intimate, internal) associate. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī Prabhu always prayerfully contemplated the lotus feet of those internal devotees, and in this way he proceeded in his service [of glorifying Mahāprabhu] without the slightest obstruction. He concludes every chapter of Śrī Caitanya-caritāmṛta with:
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always aspiring for their mercy, I, Kṛṣṇadāsa, narrate this Śrī Caitanya-caritāmṛta.
We will understand the transcendental pastimes of Śrī Gaurasundara only when we receive the blessings of Śrīla Rūpa and Raghunātha. For this reason Śrīla Rūpa Gosvāmī benedicted all jīvas:
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
May the son of Śrīmatī Śacī-devī, Śrī Gaurahari, forever manifest spontaneously within the innermost core of your heart. Adorned with the radiant splendour of molten gold, He has descended (avatirṇaḥ) in the Age of Kali by His causeless mercy to bestow upon the world that which has not been given for a long time – the beauty of His own brilliantly radiant ujjvala-prema-rasa bhakti, service in the highest mellow of amorous love. (Vidagdha-mādhava 1.2)
Accomplish this Task
Karuṇaya-avatīrṇaḥ kalau – what kindness Śrī Śacīnandana-hari Gaurasundara has shown the jīvas overwhelmed by the age of Kali by mercifully descending at this time. The people of the world, however, are unable to comprehend His magnanimity, even today. Therefore, to assist us in understanding His purpose for descending, Śrī Gaurasundara Himself made a prediction and liberally ordered the residents of Bharat (India) to accomplish this task.
bhārata-bhūmite haila
manuṣya janma yāra
janma sārthaka kari’
kara para-upakāra
Anyone who has taken a human birth in the land of India should make his life successful by striving for the highest benefit of all others. (Śrī Caitanya-caritāmṛta, Ādi-līlā 9.41)
All of the ācāryas in the line of Śrila Rūpa Gosvāmī have endeavoured tirelessly to inform everyone of this order of Mahāprabhu by writing unprecedented literatures. Commanded by Śrīla Bhaktivinoda Ṭhākura, oṁ viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda proved most effective in his attempts to do this. If his qualified disciples had protected his line of thought and tried to inform the world about Śrīman Mahāprabhu, maybe by now they would have successfully preached the message of Śrī Gaurasundara in all corners of the globe.
What nectar there is in the message of Śrī Gaurasundara! The educated sector of today’s society is most curious to learn about this. In this regard, it is worth noting the words of our respected Dr. Śrīyuta Kalidāsa Nagara. Our commendable godbrother and barrister, Dr. Samvidānanda dāsa, was present one day during a discussion at Dr. Nagara’s house. Śrī Kalidāsa Nagara practically ridiculed us by saying that a certain mission does not have anything worthy to say, yet its members are preaching their message all over the world; but we are still unable to propagate such a grand message of Śrīman Mahāprabhu beyond the borders of Bengal.
We should realise that it is due to our great disqualification that we have not preached this message out of Bengal. If we compete with the jat gosains, (caste gosvāmīs), taking pride in establishing a mere three or four maṭhas and temples and collecting a few disciples and servants, the message of Mahāprabhu will not be broadcast.
“Unless we collectively endeavour to ensure that the most munificent incarnation, Śrī Gaurasundara, manifests in the heart of each and every jīva stricken by Kali, this task will remain unaccomplished.” These were the final words of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda. He told us to work cooperatively to preach the message of Rūpa and Raghunātha. Our misfortune is that we have strived to follow all of his instructions except this one.
The First Step in Attaining Transcendental Knowledge
In his Sārārtha-varṣiṇī commentary on Bhagavad-gītā, Śrīla Viśvanātha Cakravartī Ṭhākura comments on the verse vyavasāyātmikā buddhir (2:41) as follows:
“Iha bhakti-yoge vyavasāyātmikā buddhir ekaiva. mama śrīmad guru-upadiṣṭaṁ bhagavata-kīrtana-smaraṇa-caraṇa-paricaraṇādi kam etad eva mama sādhanam etad eva mama sādhyam etad eva mama jīvātuḥ sādhana-sādhya-daśayostyaktum aśakyam etad eva me kāmyam etad eva me kāryam etad anyat na me karyaṁ nāpy abhilāṣaṇīyaṁ svapne ’pīty atra sukham astu, dukham vāstu, saṁsāro naśyatu, vā na naśyatu, tatra mama kāpi na kṣatiriyeva’m niścayātmikā buddhir kaitava-bhaktāv eva sambhavet, yad uktam – ‘tato bhajeta māṁ bhaktyā śrāddhālur dṛḍha niścayaḥ’ iti.”
This means, “On the path of bhakti our sole sādhana is to follow with resolute intelligence the instruction we have received from Śrī Gurupādapadma. With fixed resolve we should endeavour to execute whatever order we have received from him regarding bhagavat-kīrtana. This is both our sādhana (practice) and our sādhya (goal), and our sole duty is to organise our entire life around trying to follow that instruction. We are never to neglect the order of Gurupādapadma, either in the stage of sādhana or when we have attained our ultimate goal.
“Our sole desire in life is to serve Gurupādapadma according to his desire. We should have no other aspiration even in our dreams. If in following the order of Gurupādapadma we encounter happiness or distress, let it be. Our material life may be destroyed or may not, but whatever the case, so be it. Either way, we will neither lose nor gain. ‘Our one and only duty is to serve our spiritual master.’ To be fixed in this understanding is characteristic of resolute intelligence and firm faith. Service to Śrī Guru and Bhagavān performed with this resolve constitutes bhakti. All else we do in the name of bhakti is simply sense gratification.”
When Aurangzeb went to instruct his son, Mohammad, about devotion to his forefathers, Mohammad plainly said, “Must I learn about devotion to my forefathers from you?” Aurangzeb had imprisoned his own father, Śāhājahān, and usurped his throne, so naturally Mohammad was not ready to hear from him any instruction on ancestral respect.
When Vallabha Bhaṭṭa declared his own commentary on the Bhāgavata to be superior to that of Śrīdhara Svāmī, Śrī Gaurasundara replied:
prabhu hāsi’ kahe, – “svāmī nā māne yei jana
veśyāra bhitare tāre kariye gaṇana”
Smiling, Śrī Caitanya Mahāprabhu said, “I consider that person a prostitute who does not accept the svāmī to be an authority.” (Śrī Caitanya-caritāmṛta, Antya-līlā 7.115)
Bhagavad-gītā instructs us that worshipping the ācārya (ācāryopāsana) is the first principal step in attaining transcendental knowledge. Therefore, one who tries to attain the position of guru by disregarding the ācāryas’ and Śrī Guru’s instructions will never be successful in that position.
The Flow of Mercy
In Śrī Caitanya Mahāprabhu’s time, Śrīman Nityānanda Prabhu broke open the dam that blocked the ocean of mercy, and began to distribute prema to any and everyone. The society of goldsmiths in Saptagrāma were harassed by the artificial caste system of Ballal Sena. They were of the lowest caste, yet Śrīman Nityānanda Prabhu went from door to door and delivered them all. “Murkha vaṇikkula karilena uddhara – He delivered the foolish society of goldsmiths.” Each and every person has the right to perform bhakti; one’s caste and dynasty are of no consideration. In this mood, Śrīman Nityānanda Prabhu bestowed prema upon all.
Later on, the so-called caste gosvāmīs claimed that they were the sole representatives of Nityānanda Prabhu’s dynasty, thus again blocking the flow coming from the ocean of mercy. But then the second manifestation of Nityānanda Himself and the embodiment of Gaurāṅga’s teachings (gaura-vāṇī), oṁ viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Prabhupāda, broke open that dam and made the river of pure bhakti flow in the same way it did in Śrīman Mahāprabhu’s time.
Śrīla Prabhupāda ordered his qualified disciples to come together and preach the message of Śrī Rūpa and Raghunātha as he had done, but now, for some reason the current of bhakti is again unfortunately coming to a standstill. We should all be diligent to ensure that the river of Śrī Bhaktivinoda’s conceptions never stops flowing.
The Dark Age of Kali
Śrīmad-Bhāgavatam describes how the ṛṣis headed by Śaunaka assembled at Naimiṣāraṇya, and according to the line of thought that is appropriate for Vaiṣṇavas, determined the obligatory duties of the jīvas stricken by the age of Kali. Seeing the terrible condition of the jīvas in Kali-yuga, Śaunaka and other ṛṣis said to Sūta Gosvāmī:
prāyeṇālpāyuṣaḥ sabhya
kalāv asmin yuge janāḥ
mandāḥ sumanda-matayo
manda-bhāgyā hy upadrutāḥ
O learned one, the life span of the general person in Kali-yuga is short. Furthermore, he is lazy (lacking resolve in spiritual life), less intelligent, troubled by various obstacles and unfortunate (bereft of sādhu-saṅga). In addition, he is afflicted by the threefold miseries. (Śrīmad-Bhāgavatam 1.1.10)
In the age of Kali all the jīvas have short lives, are lazy and possess an intelligence that is riddled with sinful desire. They are aways agitated by obstacles and troubled by sickness and lamentation. The ṛṣis were wondering how, in such a condition, the jīvas could attain their true welfare. The terrible condition of the human race in Kali-yuga has been described in the Twelfth Canto of Śrīmad-Bhāgavatam. Śrī Śukadeva Gosvāmī told Parīkṣit, “As the days in Kali-yuga pass by, religion, truthfulness, cleanliness, forgiveness, compassion, life span and memory will gradually diminish.”
We are gradually realising this. In Kali-yuga, a person will adhere to a religion in name only. One who tells the truth will not be able to fill his belly. Cleanliness will not exist at all because public places, hotels, restaurants and shops will be full of the most degenerate people with the vilest tendencies. The merit of forgiveness will be forgotten; one who is forgiving will be considered timid or cowardly. Not even members of the same family will be forgiving with each other. The quality of compassion will be found only in fairy tales. Longevity will not exist anywhere, especially in India where people only live for seventy-five years. Memory will be limited to knowledge acquired through books.
In Kali-yuga, the status of one’s birth, conduct and good qualities will be measured by one’s affluence. A person with wealth will belong to the highest caste and be considered to bear all good qualities. No one will inquire as to the identity of one’s mother and father, for at one’s marriage one’s kula (family caste), gautra (family line) and those who gather as witnesses to the marriage will not be considered important.
All social activities, such as giving and receiving, buying and selling, eating and feeding others, and communicating, will consist solely of lying and cheating. The cause of love between male and female will be based on expertise in love-making, style of dress, their decorative ornaments, bodily strength and external beauty.
The term gṛhastha-āśrama will be found only in tales because of the free, unrestricted meeting of men and women. A person will be regarded as a brāhmaṇa simply by wrapping a two-paisā thread around his neck. It will not be necessary to scrutinize him to see if he has the qualities of a brāhmaṇa, or those of a kṣatriya or vaiśya. Sight of this thread will suffice. Wearing saffron cloth and carrying a stick will make one a sannyāsī, and donning white cloth or pants will denote one as a gṛhastha. There will be no need for any actual qualification. Only those with money will receive justice. For example, you won’t be able to enter the courts without first paying the fee of money-stamped paper and a lawyer, what to speak of further court proceedings. The English term for this kind of procurement of justice by money is “to push [throw] good money after bad money”.
One will be known as a scholar if, on the strength of his powerful voice, he can lecture for three to four hours. One who is poor will be considered a ruffian and a thief, and the most honoured sādhu will be one who exhibits the most arrogance and self-importance. One who travels a long distance to take bath in the Gaṅgā at Haridvāra will be considered greatly pious, but such piety will not be attributed to one who takes bath in the Gaṅga flowing through any other city, or even through one’s own locality. Eight-hundred thousand people gathered in Allahabad to take bath during the Kumbha Mela. They had not read Śrīla Narottama dāsa’s prayer which says, “tīrtha-yātrā pariśrama, kevala manera bhrama – going on pilgrimage is simply a useless labour. It is only another kind of satisfaction for the bewildered mind.”
One will look charming if he grows long hair. Nowadays you can even find young boys with long hair. No matter how little they eat and no matter how much their faces shrivel up, they will still grow their hair long to try to look beautiful. The unfortunate and destitute people of Kali-yuga will use soaps and cosmetics in their attempt to look fair and handsome.
A person who can eat to the full satisfaction of his belly will think he has achieved the fourfold goals of life, namely dharma (religiosity), artha (wealth), kāma (sense enjoyment) and mokṣa (liberation from material bondage). He will not consider it necessary to attain anything more. In the age of Kali, people will think that if they are able to feed their wives and children, they will have achieved the expertise King Dakṣa attained by performing fire sacrifices.
Putting a Dog on the Throne
There will be no practical means by which one can make a sacrificial fire. Dharma (religious activities) and sevā (service) will exist in name only. People will be bound to the practices of a so-called religious tradition, motivated by their public image as a religious person and the reputation of their guru. Whether they are religious or not, the world will be filled with people of this mentality. The strongest among them will come forward posing as political leaders themselves. By cheating the unfortunate, less intelligent masses, they will accumulate votes and thus become rulers. Sometimes a pot of milk hanging from the wall may fall accidentally and the cat will think herself fortunate. But what benefit can these low-minded rulers bestow upon the people by such power?
Hitopadeśa states, “Śvā yadi kriyate rājā tat kiṁ nāśnāty upānaham – If a dog-eater becomes the king, can he give up his nature?” Can one ever give up his nature? What benefit is there in making a dog sit on a throne? He will not give up his nature of eating dried flesh. In the same way, it is sure and certain that those who present themselves as rulers, having painted themselves as leaders with the colour of popular vote, will ultimately act according to their acquired nature.
Which scriptures related to maintaining their citizens have they read that their hearts will break for the sufferings of the people? While giving grandiose lectures they will pretend that their heart is breaking, but at the time of action they will only loot and plunder. “Andhera nagarī bakuba rāja, taka sera bhāji taka sera khāja – the king will be as blind and degraded as the citizens.”
In this way a picture of the age of Kali has been painted. Seeing this we can understand why Śrī Caitanya Mahāprabhu said to Śrī Rāmānanda, “varṇāśrama dharama, eho bāhya, āge kaha āra – varṇāśrama-dharma is external; please speak something beyond this.”
How can the people of Kali-yuga practise varṇāśrama-dharma? For them everything is in jeopardy.
Translated from Śrī Gaudiya Patrika, Year 7, Issue 1
by the Rays of The Harmonist team.
Published in English for the first time in
Rays of The Harmonist No. 16 Karttika 2006
Hare Krishna Hare Krishna Krishna Krishna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare
http://www.purebhakti.com/mission/bhakti-is-love-mainmenu-75/813-the-attitude-of-a-servant.html
From the Rays of the Harmonist Magazine Volume 11
The Attitude of Being a Servant: Being Seen and not the Seer
Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
It is mentioned in Sri Hari-bhakti-sudhodaya (13.2):
akshnoh phalam tvadrisa-darsanam hi
tanoh phalam tvadrisa-gatra-sangah
jihva-phalam tvadrisa-kirtanam hi
sudurlabha bhagavata hi loke
Devotees of Bhagavan are extremely rare in this world. Therefore the perfection of the eyes is to see them, the perfection of the body is to touch them and the perfection of the tongue is to glorify them. Upon seeing the title of this essay and reading this verse, many people will object to this essay even before reading it. Offering our brothers, the readers, prostrated obeisances (sashtanga-pranamas) and keeping a straw between our teeth, we earnestly beseech them to hear us. By submissively approaching the lotus feet of an acarya who is the personified conclusion and the manifested embodiment of sastra, we can understand that our consideration of sastra is based on external perception and is nothing but the whim of our minds. Whatever sastra refutes or rejects we, according to our desire, accept as the subject and essence of sastra.
In this verse, a fortunate person who has been blessed by darsana of a bhagavad-bhakta is overwhelmed with bliss. He says, “To have the darsana of a Vaishnava is indeed the perfection of the eyes, to touch him is the perfection of the body and to glorify him is the perfection of the tongue, because in this world such bhagavad-bhaktas are rare.
Such a statement has been delivered by the servant of a Vaishnava at his lotus feet, after the servant has received the Vaishnava’s mercy and been overwhelmed by gratitude for him. Unless a Vaishnava bestows his mercy upon us and reveals his svarupa, there is no possibility of us knowing and understanding him. When the Vaishnava mercifully reveals his svarupa, the jiva remembers his previous mundane, sensual, worldly perception of that Vaishnava and he naturally feels a deep anguish in his heart. That specific form of the Vaishnava who is devoted to the service of Bhagavan, attracts him to such an extent that as soon as a previous mundane conception of the Vaishnava appears on the path of his memory he feels disgusted by it.
It is stated in the above verse, akshnoh phalam tvadrisadarsanam hi – the perfection of the eyes is to have darsana of a Vaishnava. In such darsana the mood to render service under that Vaishnava’s guidance is indeed expressed. Vaishnavas know no one other than Bhagavan. In turn, the vaishnava-sevaka knows nothing but rendering service according to the direction of the Vaishnava.
This sevana-dharma, service attitude, of the servant does not aim at attaining his own enjoyment through acts of seeing and touching that Vaishnava. Bhagavan and Bhagavan’s devotees only accept our nature (svarupa) that is devoted to service. They never accept our mundane nature, which is devoid of service.
Bhagavan is not a mundane entity (prakrita-vastu). Similarly, the suddha jivatma is also not a mundane entity. In his pure state, the jivatma is naturally devoted to service that pleases Bhagavan. The intense eagerness for the darsana of Bhagavan that is observed in him is solely to render service to Bhagavan. The perfection of the sevaka’s feet in visiting the dhama of Bhagavan is to attain the service of Bhagavan. He cleans the temple of Vishnu with his hands, thus enhancing Bhagavan’s pleasure. The sevaka’s two eyes become blessed by collecting all types of beautiful objects solely for the service of Bhagavan. With the help of his nostrils the sevaka is led to gather various fragrant objects to assist in satisfying Bhagavan. With his tongue the sevaka performs the kirtana of Bhagavan’s name, form, qualities and pastimes, thus enhancing His bliss.
Besides this, he offers extremely tasteful foodstuffs to Bhagavan, having examined them with his tongue. The sevaka (the worshipper) has a spiritual body so that the sevya (worshipful) Bhagavan can experience the pleasure of touch from that sevaka. The Vaishnavas of the Sri-sampradaya are devoted to the conception of vidhi-marga, or regulated devotional service, and cannot embrace the purport of this in their hearts. However, in comparison, the service in the higher adhikara of the Gaudiya Vaishnavas devoted to the path of raga, or deep attachment, attains the highest extent of perfection for all the senses by this method only.
We have entitled this essay: “The Attitude of a Servant: Being the Seen, not the Seer.” This means that one should not consider himself the subject (seer) of Bhagavan. A person should never hurry to have darsana of Bhagavan with the aim of self enjoyment. When a person has kama, or the desire to please his own senses, the door to the transcendental abode of Bhagavan closes to him. And when mundane endeavours for personal enjoyment and false renunciation have been completely eliminated from the heart that has been illuminated by exclusive surrender to Krishna (krishnaika saranata), the servant’s sole disposition is to execute service exclusively for the pleasure of Bhagavan.
The transcendental gopis of Vraja dress solely for the pleasure of Krishna. Phalgutva, to falsely renounce that which pleases Krishna can never result in finding a place in hearts. Their obsession for Krishna is solely to render service to Him. Their act of looking at Krishna’s lotus face without blinking their eyelids, is also for enhancing His bliss. When Krishna sees that the gopis are looking at Him, He becomes delighted. Knowing this the gopis are exclusively intent on attaining darsana of Him. When they look at Krishna, it is not with the intention of personal enjoyment by being the subject (seer). In other words, they become visible to Krishna; they become the object seen by Him. Only to give Krishna bliss do they ‘show’ Him their nature (svarupa), which is completely devoted to His service. Here the act of ‘showing’ does not express their ego, but indicates the excellence of their service.
Thousands and thousands of pilgrims visit holy places in order to have darsana of Bhagavan. Although most think that they received His darsana, they are actually unlimited miles away from receiving it. When one has actually attained darsana of Bhagavan, he is unable to utter statements like, “The deity is made of wood”, “The deity is made of stone”, “The deity is made of clay” and “Jagannatha is devoid of hands and legs”.
Their act of ‘seeing’ is endowed with the spirit of personal enjoyment, which is not the spirit of a servant of Bhagavan. Such statements show that their very act of ‘seeing’ Bhagavan concealed, or barred, their sight. Many have lost the path by which they can have darsana of Bhagavan, being covered by the darkness of the new moon night (the spirit of personal enjoyment). Therefore, for their deliverance my sri gurupada-padma has cautioned: “Do not go to see Jagannatha with a spirit of personal enjoyment, which is born of aversion for Him and which is prevalent in this world. Enter the temple of Sri Jagadisa carrying the necessary ingredients, that is, a service attitude that delights Jagannatha.
“Always keep in mind that the act of ‘seeing’ Jagannatha with mundane eyes is not how a servant sees Him. The servant’s disposition is to show Him the nature (svarupa) of his service attitude – in other words, to become the object (the seen). It means to come within His sight in such a way that delights the worshipful Bhagavan. The servant’s attitude is not to derive pleasure himself by seeing Bhagavan. Rather, brilliantly situated within the servant’s heart is the attitude – ‘Bhagavan will be delighted by seeing me.’ ”
(Translated from Sri Gaudiya Patrika 7/9, 1956)
jaya sri radha Krsna
Sri Krishna As Guru
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
http://www.purebhakti.com/mission/bhakti-is-love-mainmenu-75/803-sri-krishna-as-guru.html
All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayasri [Radharani] enjoys the transcendental mellow of an eternal consort.
Here he first offers his pranamas to Cintamani who directed him towards Krsna.
He then offers pranama to his diksa-guru, Somagiri.
Cintamani also means that the guru is cintamani (touchstone), because he gives us Krsna. And Krsna is actually also his siksa-guru. How beautiful this siksa-guru is, with peacock feathers in His crown, with three-folds on His neck and on His abdomen, and with a three-fold bending form. He sings so sweetly. His lotus feet are kalpa-vrksa, wish-fulfilling trees.
His feet are like soft leaves (pallava) and His toenails shine very beautifully.
The tips of His toes are more beautiful than the rays of the moon (candrakirana).
The rays of His toenails are very fragrant. Lila-svayamvara-rasam labhate jayasrih. Jayasri means Srimati Radhika.
She gives Her heart, life and soul to Krsna. Offering Her life thousands of times over, She offers arati to the rays coming from His toenails, and by this She feels the same bliss as if it were Her svayamvara.
What is the meaning of svayamvara?
Devotee: A marriage ceremony where you choose your husband.
Srila Maharaja: Not quite. I will tell you about the svayamvara of Krsna. Once Draupadi met all the queens of Krsna-Satyabhama, Rukmini, Laksmana, etc.
at Kuruksetra. Draupadi asked the queens how they were so fortunate as to have gotten a husband like Krsna. Laksmana then told the story of how she became Krsna’s wife. She was the darling daughter of a powerful king, who seeing her as an extremely beautiful and qualified girl, wanted to be sure to give her an equally qualified husband.
He placed a very high pillar in the earth and on the top of that he placed a spinning cakra. Above the cakra was an artificial fish. The king promised the hand of Laksmana to the one who, while looking down at a reflection of the fish in some water, could shoot the pupil in the eye of the fish with an arrow.
The world’s champion archers were invited to attend: Krsna, Baladeva, Karna, Duryodhana, Jarasandha, Sisupala, Bhima, Nakula, Sahadeva, Arjuna, and others.
Each was confident that he would marry the beautiful Laksmana. Bhisma also came; he was thinking that “if I will shoot that fish in its pupil, then this girl will be married to Duryodhana.” However, everyone of these archers failed in his attempt.
Arjuna came forth very boldly, but his arrow only touched the tail of the fish.
Then Krsna stepped forward, and moved so swiftly that no one could see when He picked up His bow. He then shot the arrow and He pierced the pupil of the fish’s right eye. Laksmana told Draupadi, “I became overjoyed, and my friends (sakhis) gave me a garland to place on my husband.” To select a bridegroom from lakhs and lakhs 1 of suitors is called a svayamvara, a tradition in ancient India.
At Laksmana’s svayamvara there were lakhs and lakhs of men who were the sons of kings (raja kumaras), and although they were very handsome and qualified, she had given her heart to Krsna, having heard His glories. When Krsna shot the eye of the fish, her face glowed with happiness, her hair stood on end, she trembled and began to fall as she gave a sidelong glance towards Krsna. And Krsna, Who is always searching for beautiful girls, glanced toward Laksmana. Receiving this glance, she became so overwhelmed that she could not raise her arms to place the garland on His neck. Her sakhis had to help her. She became so overjoyed that she lost external consciousness. This was the happiness of svayamvara.
Similarly, Srila Bilvamangala Thakura explained that Srimati Radhika becomes overjoyed to serve the rays coming from Krsna’s lotus toenails. On the other hand, Srila Prabodhananda Sarasvati, Srila Rupa Gosvami and the Vaisnavas in our disciplic line are not pleased to hear about Srimati Radhika serving Krsna.
Rather, they prefer that Krsna obtains His happiness by serving the lotus feet of Srimati Radhika. They want to see Krsna praying for this opportunity.
Who is Krsna? Srila Prabhodananda Sarasvati writes: vamsi karannipatitam skhalitam sikhandam, bhrastam ca pitavasanam vrajarajasuno, yasya kataksasaraghata vimurchitasya, tam radhikapascirami kada rasena 2. Once, as Krsna was going to graze the cows, He saw Srimati Radhika in a beautiful grove peering at Him from the corner of Her eyes. Srimati’s eyes were crooked, like a bow shooting arrows of prema. From this, Krsna lost control of Himself. His flute fell from His hands and His peacock feather fell from His head. He lost external consciousness and His body trembled. Seeing this, Madhumangala nudged Him and asked, “O friend, what are You doing? Nanda Baba, Yasoda maiya, and many elders are here. You can’t behave like this in front of them.” So Krsna immediately came to His senses. So Srila Prabodhananda Saarasvati is praying, “I want to serve this Srimati Radhika. Her veil, fragrant from contact with Her body, carries this fragrance to Krsna’s nostrils, and upon taking it in, He loses all control.”
The love and affection of Radhika is higher than that of Krsna. Although Srila Bilvamangala Thakura writes that Krsna is superior, those in the line of Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, and Srila Prabodhananda Sarasvati desire that Srimati Radhika be always victorious over Krsna.
So Srila Bilvamangala Thakura is praying to Krsna, his siksa-guru. What kind of siksa-guru? Caitya-guru. In His pastimes, Krsna Himself comes as the siksa-guru.
For example, He became guru for Arjuna and the gopis. He is so merciful that prayers to Him will not go in vain. The first duty of the devotees is to have faith in Him. Srila Bilvamangala Thakura and Srila Rupa Gosvami are examples of those who possess such faith.
Srila Rupa Gosvami and Srila Sanatana Gosvami often discussed the glories of Sri Sri Radha and Krsna. On one such occasion, Srimati Radhika noticed that it was already midday and that they had not yet eaten. She came to them as a teenage girl (kisori) and said, “You have not prepared any foodstuffs today. Are you fasting? My mother has given me some milk, rice and sugar. You should make ksira for yourselves.” But neither Srila Rupa nor Srila Sanatana had the time to make ksira, and so Srimati Radhika offered to make it for them. She brought some dry cow dung, and by Her mere desire a fire was manifested. In a moment She made very beautiful, tasteful ksira, presented it to Srila Rupa Gosvami and said, “Please offer this ksira to your worshipable Deity (ista-deva), then give some to your brother, and then take some yourself.”
Now, Srila Sanatana Gosvami began to wonder Who the girl was. He questioned Rupa, “O Rupa, have you prayed to Radhika, requesting Her to come?” “No, I have not.” “But She came and cooked for us. Taste this krsna-prasadam. It could only have been cooked by Her.”
As they each took some ksira, they wept uncontrollably and cried out to Srimati Radhika, “Now You have disappeared, and our opportunity has gone. We did not offer obeisances or serve You. Instead, we have troubled You by having You cook for us.” Then Srila Sanatana Gosvami told his brother, “Rupa, don’t do anything like this in the future.”
How marvelous their devotion is. Try to follow in their footsteps. Remembering pastimes such as this, we should try to serve the Divine Couple, Sri Sri Radha and Krsna.
Srila Krsnadasa Kaviraja has explained that diksa-guru is the rupa of Krsna and siksa-guru is the svarupa of Krsna.
Although both are equal, sometimes siksa-guru may be superior, and sometimes diksa-guru may be,
but all are liberated-uttama-adhikari.
Now he will explain Krsna’s manifestation as bhakta:
isvara-svarupa bhakta tanra adhisthana bhaktera hrdaye krsnera satata visrama
A pure devotee, constantly engaged in the loving service of the Lord, is identical with the Lord, who is always seated in his heart. [C-c, Adi-lila: 1.61]
Diksa-guru and siksa-guru are non-different manifestations of Krsna.
Bhaktas are also not ordinary. They are the abode of Krsna. They are the asana (seat), vasana (clothing), and sayya (bed) for Krsna. Krsna can take rest in their hearts because their hearts are pure, free from worldly desires. In their hearts there are no sufferings or problems-as in the hearts of Srila Rupa and Srila Sanatana. They don’t want anything from Krsna. Therefore He can take rest in their hearts and sleep very peacefully. The hearts of jnanis, karmis, and yogis are full of material desires.
“O Krsna give me a very beautiful wife. O Krsna I have no son. O Krsna I want liberation (mukti).” But Krsna’s pure devotees don’t want anything for themselves. Their only desire is for their bhakti to increase-to serve Krsna more and more 3.
These six manifestations: Krsna, diksa guru and siksa guru, the devotees, the diverse energies, the incarnations, and the plenary portions, are all Krsna Himself, but manifested separately for His pastimes (vilasa). They are bheda and abheda-different and non-different. This is called acintya-bhedabheda-tattva.
Vadanti tat tattva-vidas, tattvam yaj jnanam advayam, brahmeti paramatmeti, bhagavan iti sabdyate. Krsnadasa Kaviraja is explaining who is Krsna. Please read from Swami Maharaja’s purport.
Devotee reads: Text: “Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramatma and the Personality of Godhead.”
Purport: This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of Srimad-Bhagavatam, where Suta Gosvami answers the questions of the sages headed by Saunaka si concerning the essence of all scriptural instructions. Tattva-vidah refers to persons who have knowledge of the Absolute Truth. They can certainly understand knowledge. [C-c, Adi-lila, 2.1]
Srila Maharaja: Narada, Vedavyasa, Brahma, Sankara, and Sukadeva Gosvami are all tattva-vit; they know the essence of the Vedic scriptures.
Devotee reads: They can certainly understand knowledge without duality because they are on the spiritual platform. The Absolute Truth is known sometimes as Brahman, sometimes as Paramatma and sometimes as Bhagavan.
Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramatma, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavan, the Personality of Godhead.
Devotees of the Personality of Godhead know that Sri Krsna, the son of the King of Vraja, is the Absolute Truth. They do not discriminate between Sri Krsna’s name, form, quality and pastimes. One who wants to separate the Lord’s absolute name, form and qualities must be understood to be lacking in absolute knowledge. A pure devotee knows that when he chants the transcendental name Krsna, Sri Krsna is present as transcendental sound. . . .
Srila Maharaja: Yes. One thing you can remember:
yaha, bhagavata pada vaisnavera sthane ekanta asraya kara caitanya-carane
“If you want to understand Srimad-Bhagavatam,” he [Svarupa Damodara] said, “you must approach a self-realized Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Sri Caitanya Mahaprabhu.” [C-c, Antya-lila: 5.131]
Do not try to know about spiritual life only from books. Everything is in Vedanta, Srimad-Bhagavatam, Caitanya-caritamrta, and in the books of Swamiji; but the knowledge is under lock and key. A very powerful lock and key.
Because we are not so qualified we will not understand the meaning simply by reading. Yaha, bhagavata pada vaisnavera sthane. There are two types of bhagavata-grantha-bhagavata (sastra) and bhakta-bhagavata (Vaisnavas). The grantha-bhagavata is under lock and key and the realized soul, bhakta-bhagavata will reveal its meanings.
By reading Sri Caitanya-caritamrta, Srimad-Bhagavatam, and Swami Maharaja’s books in the association of superior devotees, we can know their meaning and experience the ocean of rasa contained within them. Without the help of an advanced Vaisnava one may read these books many times and, as we have seen, still fall down. Why? Without proper association one is unable to take the essence.
Go to a bhakta-bhagavata. They are more merciful than Srimad-Bhagavatam, and under their guidance we can realize the mercy of Srimad-Bhagavatam and Sri Krsna.
Otherwise it is not possible.
Try to listen attentively, and take this into your heart. Those who know this tattva, like Narada, Vyasa, Sankara, Sanaka, Sanandana, Sanatana, Srila Rupa Gosvami, etc. have concluded that nothing is separate from Krsna. Nothing is independent (svadhina). This is called advaya-jnana-tattva, and it is an essential fundamental truth.
Everyone is subordinate to Krsna-Baladeva and all other incarnations, all demigods and all living entities down to the ants and grass. Maya is also subordinate. The only one fundamental truth is Krsna, and all others are subordinate to Him. Is there a living entity in this world who is independent, in this or any other universe, or even in Vaikuntha or Goloka Vrndavana? No; only Krsna is independent.
All that we see is a manifestation of His power (kriya-sakti). Srimati Radhika is the power of Krsna, and Laksmi is the manifestation of Radhika. We jivas in this material world are also in Krsna, and this is called unity in diversity.
Those who are tattva-vit see this fundamental truth; that the Absolute Truth is Krsna. Srila Krsnadasa Kaviraja quotes this verse from Srimad-Bhagavatam [1.2.11]. Those with jnana see this Absolute Truth as Brahman. What is that Brahman? It is merely the perverted reflection of the rays of Krsna’s toenail. It is without form, qualities, or pastimes. Paramatma is a part of Krsna’s sat and cit potency. He is a small fraction of Krsna; He is not independent. So Krsna is called advaya jnana paratattva. Everything is in Him.
ete camsa-kalah pumsah krsnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
[Bhag. 1.3.28]
Krsna is that Supreme Personality of Godhead, Supreme Personality of Absolute Truth. Srimad-Bhagavatam and other sastras confirms this verse from Brahma-samhita: isvarah paramah krsnah sac-cid-ananda-vigrahah, anadir adir govindah sarva-karana-karanam. “Govinda, Krsna, is the cause of all causes. He is the primal cause, and He is the very form of eternity, knowledge and bliss.” His manifestation is Baladeva Prabhu in Vraja. Baladeva Prabhu is non-different from Krsna. Only the color is different-one white, one black.
From Baladeva Prabhu, Mula Sankarsana, Maha Sankarsana, Maha-Visnu, Karanodakasayi, Garbhodakasayi, Ksirodakasayi, and Sesa have manifested.
So Krsna, the Supreme Personality of Absolute Truth, advents as Sri Caitanya Mahaprabhu, and His supreme power, Srimati Radhika, comes as Gadadhara.
After Krsna’s pastimes at the end of Dvapara-yuga were completed, and He returned to His aprakat (unmanifest) Goloka Vrndavana, He began to think of the pure devotion that He wanted to distribute, even to the trees and creepers. Only Krsna would be able to give this. The yuga dharma, the religious principles for each age, can be given by Maha-Visnu (Advaita-Acarya), and this is His function, but He cannot give krsna-prema. Baladeva Prabhu also never gives it. He leaves it for Krsna to distribute. That very Krsna, who can give love and devotion to all, took the mood and color of Srimati Radhika, and became Sri Gauracandra. Why did He do this? Because His mercy is unparalleled and causeless. As the ocean of rasa, He wanted to taste the fulfillment of His three desires, and also bestow that krsna-prema, which had not been distributed to the jivas since the previous day of Lord Brahma.
anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah
May that Lord, Who is known as the son of Srimati Sacidevi, 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 ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service. [C-c, Adi-lila: 1.4]
The meaning of this sloka is deep, and the complete causeless mercy of Sri Caitanya Mahaprabhu is within it. You should understand the essence of this sloka and become very beautiful, qualified devotees. Without understanding this properly, chanting Hare Krsna alone is not sufficient to receive the Lord’s full mercy. By understanding this sloka the quality of your chanting will enhance. With a clear understanding of this sloka and its mood, we can focus internally while chanting-otherwise we will not be able to do so. Mayavadis also chant Hare Krsna, but they go to hell.
Karmis also chant, but with the desire to increase money, name and fame. But one who chants under the guidance of a highly qualified guru or Vaisnava will develop a high class superlative quality of chanting. Otherwise, this Name will fulfill your material desires, but bhakti will not come. Try, therefore, to understand the essence of these instructions.
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Footnotes
1 A lakh is one hundred thousand.
2 From Radha-rasa-sudha-nidhi by Srila Prabodhananda Sarasvati Thakura.
3 Caitanya-caritamrta (adi-lila: 5.123) explains that Baladeva expands as the asana (seat), vasana (cloth), jara (vehicle or chariot), paduka (wooden shoes or sandals), chatra (umbrella), camara (fan), upavit (sacred thread), sayya (bed), and busana (ornaments) of Krsna or Visnu. Because bhaktas are manifestations of Baladeva Prabhu, they can also serve Krsna in these ways.
Nectar Sprinkles on Australia The Guru As Manifestation of Krsna
Guru-Carana-Kamala Bhaja Mana –
Ó Mente, Apenas Adore os Pés de Lótus de Sri Guru –
by;
Sri Srimad Bhaktivedanta Narayana Maharaja
guru-carana-kamala bhaja mana guru-krpa vina nahi koi sadhana-bala, bhaja man bhaja anuksana (1)
Ó mente! Somente adore os pés de lótus de Gurudeva! Sem a misericórdia de Gurudeva nós não temos a força em nosso sadhana. Portanto, ó mente, adore e sirva a ele em cada momento!
milata nahi aisa durlabha janama, bhramatahu caudaha bhuvana kisi ko milte hain aho bhagya se, hari-bhakton ke darasan (2)
Sem chegar a Sri Guru neste raro nascimento humano, estamos simplesmente vagando por estes quatorze planos! Oh, como somos afortunados, nós que chegamos até ele – de obter o darsana do devoto de Sri Hari!
krsna-krpa ki ananda murati, dina-jana karuna-nidan bhakti bhava prema – tina prakasata, sri guru patita pavana (3)
Sri Guru é a encarnação bem-aventurada da misericórdia de Krsna e o reservatório da compaixão para as almas desvalidas. Ele nos ilumina em bhakti, bhava, e prema e é o salvador dos caídos!
sruti smrti aur puranana marhi, kino spasta pramana tana-mana-jivana, guru-pade arpana, sri harinama ratana (4)
Todos srutis, smrtis, e Puranas descrevem as glórias de Sri Guru. Oferecendo meu corpo, mente e própria vida aos pés de Gurudeva incessantemente canto sri harinama!
Hare Krsna Hare Krsna, Krsna Krsna Hare Hare Hare Rama Hare Rama, Rama Rama Hare Hare
http://bhaktibrasil.com/_content/letras_das_cancoes/guru_carana_kamala_bhaja_mana.html
Jaya Goura Nitai !
The Universe Hare Krishna 