Every moment will be joyful in your life. Dedication to the Lord and chanting the Holy Name, the nondifferent form of the Lord, can give us all auspiciousness.
Question: I would really like to hear about Sri Chaitanya Mahaprabhu, and how we can serve him. Srila Gurudev: Mahaprabhu first indicated to beginners that you will get all the benefit of your spiritual life if you can chant the mahamantra properly. Your mind is like a mirror covered with dust, and through chanting that dust will be removed and you will see your true form. The suffering that we experience from so many things in this material world will also reduce and finally go out. cheto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-chandrikā-vitaraṇaṁ
Through your chanting feelings of God will reveal in your heart, you will see your beautiful divine form, and your mood of service will give such happy light in your spiritual environment. You will get very close association with your Lord, like the feelings between a husband and wife. cheto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-chandrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-vardhanaṁ
When that divine form of the Lord as Harinam reveals within your heart then automatically joy will come, and every moment when you are chanting the Holy Name, the feeling of God’s association will come to you. prati-padaṁ pūrṇāmṛtāsvādanaṁ
Every moment will be joyful in your life. Dedication to the Lord and chanting the Holy Name, the nondifferent form of the Lord, can give us all auspiciousness.
Sri Chaitanya Mahaprabhu advised the conditioned souls in this way. prabhu kahe—kahilāṅ ei mahāmantra
Of all mantras this is the best mantram in this age of Kali-yuga. Other practising processes will not be so fruitful. Meditation, chanting, and congregational chanting of this mantram, and service to this mantram, will give all good results to us.
Then if we want to satisfy Sri Chaitanya Mahaprabhu we will first try to chant the Hare Krishna mahamantra, and if we can do that continuously that is very good.
Be humble, be tolerant and give honour to others
Mahaprabhu gave eight verses as advice for the conditioned souls, and in the third verse He explained how attachment, love, and affection will grow for chanting the Holy Name. He gave this advice: if you can be humble, be tolerant, and give honour to others then you will be worry-free from your circumstances.
You can believe and you can live within the faithful plane. Faith is necessary. That is the first basis of this conception. Not only in the line of Krishna consciousness, but the first advice of all religious conceptions is, “Be faithful”. At first, beginners may not be able to maintain their faith because they are not seeing anything and not getting anything in their hand. They do not have practical knowledge and experience. For that reason strong faith will not come immediately. But through realisation, through association, through hearing, through reading, faith will become more and more strong. In different ways our faith will grow more and more, but the scriptures say that association is the best. If good association is not available then we can practise through reading the books, chanting the Holy Name, hearing from an expert, and so on.
We must try to realise our previous activity, our present spiritual situation, and our future prospect. It is necessary to take advantage of the value of the present time.
Sri Chaitanya Mahaprabhu will be happy if we follow His directive to chant the mahamantra without offence. The mahamantra Himself is Radha and Krishna. Both Their Names are present within this mantra with a calling mood. Even within some processes in this material world we can see that sound can take form: now when you are talking to someone by telephone it is also possible to see their form, their mood, and so on. So, if we can chant properly They will reveal in our heart. We cannot say that it will happen immediately but anyone can get it, and if someone is sincere with their practice they will get some feelings from the beginning.
When Mahaprabhu said that there is no alternative other than chanting the Holy Name of the Lord, then it is not necessary to go left or right or anywhere else. Be steady, be faithful, and try, and success must come to you.
We are trying but not properly trying, because we are always mixing with material things, and it is natural. If we can chant without offence then proper purification will come and we must be benefitted through that. Time is a factor: it is in front of me and must give me some disturbance. But if we can see the eternal time that is nothing by comparison.
When Mahaprabhu said that there is no alternative other than chanting the Holy Name of the Lord, then it is not necessary to go left or right or anywhere else. Be steady, be faithful, and try, and success must come to you. And because “Hare Krishna” is Radha–Krishna then if They reveal in your heart you will automatically join with the Pastimes of Krishna-lila. That is the gift of Sri Chaitanya Mahaprabhu: Krishna-prema, love for Krishna, affection for Krishna, and service for Krishna. When it will reveal in your heart then Krishna will also reveal with that mood.
In this way, many things in many places have given us the clue of practising life. But at first beginners must try with faith. Srila Gurudev speaking in Italy, September 2000, during his Sixteenth World Tour.
Reference
The mahamantra: hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
“Everything is covered in this book Prapanna-jīvanāmṛtam, and if you read it minutely you must stand in the plane of dedication.”
It is necessary to complete the first lesson, the second lesson, and the third lesson, then it is possible to understand the fourth lesson. Śrīla Guru Mahārāj gave those first three lessons in Śrī Śrī Prapanna-jīvanāmṛtam [Life-Nectar of the Surrendered Souls] as well as the fourth. If you read this book carefully, you will get everything.
Śrīla Guru Mahārāj has given there the meaning of śaraṇāgati, in particular in this following śloka: bhagavad-bhaktitaḥ sarvam ity utsṛjya vidher api kaiṅkaryaṁ kṛṣṇa-pādaikāśrayatvaṁ śaraṇāgatiḥ [“Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Śrī Kṛṣṇa in every time, place, and circumstance, is known as śaraṇāgati, unconditional surrender.”]
What is śaraṇāgati? It is Bhagavad-bhaktitaḥ sarvam: it is not even necessary to serve any other god or demigod; through only the service to Kṛṣṇa we can get everything. Therefore we must take shelter at the lotus feet of Kṛṣṇa. Service to Kṛṣṇa can give us everything and this type of faith is called śaraṇāgati. If you can memorise one śloka and put that in your heart, then from this one śloka you will get everything given in any scripture.
I tried before to know in one sentence what is śaraṇāgati. We know that śaraṇāgati is surrender, but that is not sufficient. Therefore I asked Śrīla Guru Mahārāj. He replied, “Have you not read Prapanna-jīvanāmṛtam?”
I said, “Yes Mahārāj, I have, but is the explanation there?” Then he quoted this same śloka, and this is the main thing. Devotee: I heard that Śrīla Guru Mahārāj explained the difference between śaraṇāgati and ātma-nivedanam. Please explain to us what that difference is. Śrīla Govinda Mahārāj: There are six kinds of śaraṇāgati. In Prapanna-jīvanāmṛtam this is explained and in each case there are examples and expressions of the feelings of other devotees. If you read this book you can understand. There Śrīla Guru Mahārāj explains the subject very clearly and very nicely. Devotee: What is the meaning of ātma-nivedanam? Śrīla Govinda Mahārāj: The following verse describes the six kinds of symptoms of śaraṇāgati. Ātma-nikṣepa means ātma-nivedanam. ānukūlyasya saṅkalpaḥ prātikūlya-vivarjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ [The six limbs of surrender are:
1) To accept everything favourable for devotion to Kṛṣṇa.
2) To reject everything unfavourable for devotion to Kṛṣṇa.
3) To be confident that Kṛṣṇa will grant His protection.
4) To embrace Kṛṣṇa’s guardianship.
5) To offer one’s self unto Him.
6) To consider oneself lowly and bereft.] Devotee: What about nava-vidhā bhakti, the nine principal forms of devotion? Śrīla Govinda Mahārāj: There are nine kinds of devotional practices: śravaṇam, kīrtanam, Viṣṇoḥ smaraṇam, pāda-sevanam, archanam, vandanam, dāsyam, sakhyam, and ātma-nivedanam [Hearing and chanting the glories of the Lord, constantly remembering the Lord, serving the Lord’s lotus feet, serving Him as a servant, worshipping Him, offering prayers, serving Him as a friend, and completely offering the Lord one’s very self.]. They are also included in śaraṇāgati, unconditional self-surrender. But śaraṇāgati is the first thing—and śaraṇāgati is the last thing. If you want to enter into transcendental knowledge, you must first take shelter of śaraṇāgati. This is the first lesson and this is the last lesson.
Everything is covered in this book Prapanna-jīvanāmṛtam, and if you read it minutely you must stand in the plane of dedication. Many examples are given there from the scriptures as well as from the devotees’ lives. It is divided into the six kinds of śaraṇāgati, part by part. It is a very valuable and nice book, no doubt, and everything is there including this verse spoken by Śrī Chaitanya Mahāprabhu: nāhaṁ vipro na cha nara-patir nāpi vaiśyo na śūdro nāhaṁ varṇī na cha gṛha-patir no vana-stho yatir vā kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [“I am not a priest, a king, a merchant, or labourer (brāhmaṇ, kṣatriya, vaiśya, or śūdra); nor am I a student, a householder, a retired householder, or a mendicant (brahmachārī, gṛhastha, vānaprastha, or sannyāsī). I identify myself only as the servant of the servant of the servant of the lotus feet of Śrī Kṛṣṇa, the Lord of the gopīs, who is the personification of the fully expanded (eternally self-revealing) nectarean ocean that brims with the totality of divine ecstasy.”] Devotee: Is it necessary to have gone through Śrīmad Bhagavad-gītā, Śrīmad Bhāgavatam, and Chaitanya-charitāmṛta before reading Prapanna-jīvanāmṛtam? Śrīla Govinda Mahārāj: No, it is not necessary. This is the first book of reading—and this is the last book of reading. Śrīmad Bhagavad-gītā is also no doubt the first book of reading and the last book of reading, but there are many things there mixed in with bhakti.
In Prapanna-jīvanāmṛtam is found only bhakti, and nothing else. But in the Gītā is some description about karma, yoga, jñān, and many other things; that is why everybody likes Śrīmad Bhagavad-gītā. The karmīs like it, the terrorists like Gītā, the yogīs like Gītā, Mahātmā Gandhi liked it, Jawaharlal liked it—everybody likes Bhagavad-gītā. The reason is that they each receive something from it to fulfil their own purpose. But in Śrī Śrī Prapanna-jīvanāmṛtam whatever is included is only for the purpose of devotion: the relationship between Kṛṣṇa and the jīva. It is a very pure devotional book.
Śrīla Swāmī Mahārāj said to his sister, “This Prapanna-jīvanāmṛtam is a very important and nice book. You have money, so please you spend some money for the printing of this Prapanna-jīvanāmṛtam.” Her name was Bhāvinī Didi. We called her Pishima or ‘Madan’s Mother’ and it was she who subsequently gave the money for the first printing.
Another of the very high type of ślokas there, is the following verse by Śrī Kulaśekhar: nāsthā dharme na vasu-nichaye naiva kāmopabhoge yad yad bhavyaṁ bhavatu bhagavan pūrva-karmānurūpam etat prārthyaṁ mama bahu-mataṁ janma-janmāntare ’pi tvat pādāmbhoruha-yuga-gatā niśchalā bhaktir astu [“O Lord, I have no faith in religion, economic development, or sense enjoyment. May all these come to pass as they are ordained according to my previous karma. My earnest prayer is that birth after birth I may have unflinching devotion to Your lotus feet.”]
It is not very difficult to understand what Kṛṣṇa-bhakti is, but what is necessary is the mood of surrender. If you surrender then you can understand everything. But if you do not fully surrender, then many difficulties will come. There is no difficulty for the surrendered soul. Excerpt from Golden Reflections, compiled from Srila Gurudev‘s talks. Related reading: “New Year’s Resolution: Full Surrender” Read the full text of Sri Sri Prapanna-jivanamrtam online here Download a pdf file of scans of the original book here
Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahārāj Nanda?
A rare, beautiful recording of Srila Gurudev chanting the verses of chapter two of the Madhya-lila of Sri Chaitanya-charitamrta, describing Sriman Mahaprabhu’s depth of divine love. Download mp3 audio file. This recording was made by Sripad Srutasrava Prabhu (who later became Sripad Bhakti Sharan Vaishnav Maharaj) when His Divine Grace spontaneously recited the full chapter one day. Srutasrava only caught the second part, however, and later requested Srila Gurudev to chant the first half. He then spliced the two recordings together–which explains some disjointedness in this audio file.
While relating in synopsis form the last division of the Pastimes of Lord Chaitanya Mahāprabhu, in this chapter I shall describe the Lord’s transcendental ecstasy, which appears like madness due to His separation from Krishna. jaya jaya śrī-chaitanya jaya nityānanda jayādvaitachandra jaya gaura-bhakta-vṛnda
All glories to Śrī Chaitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitachandra! And all glories to all the devotees of the Lord! śeṣa ye rahila prabhura dvādaśa vatsara kṛṣṇera viyoga-sphūrti haya nirantara
During His last twelve years, Śrī Chaitanya Mahāprabhu always manifested all the symptoms of ecstasy in separation from Krishna. śrī-rādhikāra cheṣṭā yena uddhava-darśane ei-mata daśā prabhura haya rātri-dine
Śrī Chaitanya Mahāprabhu’s state of mind, day and night, was practically identical to Rādhārāṇī’s state of mind when Uddhava came to Vṛndāvan to see the gopīs. nirantara haya prabhura viraha-unmāda bhrama-maya cheṣṭā sadā, pralāpa-maya vāda
The Lord constantly exhibited a state of mind reflecting the madness of separation. All His activities were based on forgetfulness, and His talks were always based on madness. roma-kūpe raktodgama, danta saba hāle kṣaṇe aṅga kṣīṇa haya, kṣaṇe aṅga phule
Blood flowed from all the pores of His body, and all His teeth were loosened. At one moment His whole body became slender, and at another moment His whole body became fat. gambhīrā-bhitare rātre nāhi nidrā-lava bhitte mukha-śira ghaṣe, kṣata haya saba
The small room beyond the corridor is called the Gambhīrā. Śrī Chaitanya Mahāprabhu used to stay in that room, but He did not sleep for a moment. All night He used to grind His mouth and head on the wall, and His face sustained injuries all over. tina dvāre kapāṭa, prabhu yāyena bāhire kabhu siṁha-dvāre paḍe, kabhu sindhu-nīre
Although the three doors of the house were always closed, the Lord would nonetheless go out and sometimes would be found at the Jagannāth temple, before the gate known as Siṁha-dvāra. And sometimes the Lord would fall flat into the sea. chaṭaka parvata dekhi’ ‘govardhana’ bhrame dhāñā chale ārta-nāda kariyā krandane
Śrī Chaitanya Mahāprabhu would also run very fast across the sand dunes, mistaking them for Govardhan. As He ran, He would wail and cry loudly. upavanodyāna dekhi’ vṛndāvana-jñāna tāhāṅ yāi’ nāche, gāya, kṣaṇe mūrchchhā yā’na
Sometimes Chaitanya Mahāprabhu mistook the small parks of the city for Vṛndāvan. Sometimes He would go there, dance and chant and sometimes fall unconscious in spiritual ecstasy. kāhāṅ nāhi śuni yei bhāvera vikāra sei bhāva haya prabhura śarīre prachāra
The extraordinary transformations of the body due to transcendental feelings would never have been possible for anyone but the Lord, in whose body all transformations were manifest. hasta-padera sandhi saba vitasti-pramāṇe sandhi chhāḍi’ bhinna haye, charma rahe sthāne
The joints of His hands and legs would sometimes become separated by eight inches, and they remained connected only by the skin. hasta, pada, śira saba śarīra-bhitare praviṣṭa haya — kūrma-rūpa dekhiye prabhure
Sometimes Śrī Chaitanya Mahāprabhu’s hands, legs and head would all enter within His body, just like the withdrawn limbs of a tortoise. ei mata adbhuta-bhāva śarīre prakāśa manete śūnyatā, vākye hā-hā-hutāśa
In this way Śrī Chaitanya Mahāprabhu used to manifest wonderful ecstatic symptoms. His mind appeared vacant, and there were only hopelessness and disappointment in His words. kāhāṅ mora prāṇa-nātha muralī-vadana kāhāṅ karoṅ kāhāṅ pāṅ vrajendra-nandana
Śrī Chaitanya Mahāprabhu used to express His mind in this way: “Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahārāj Nanda? kāhāre kahiba, kebā jāne mora duḥkha vrajendra-nandana vinu phāṭe mora buka
“To whom should I speak? Who can understand My disappointment? Without the son of Nanda Mahārāj, My heart is broken.” ei-mata vilāpa kare vihvala antara rāyera nāṭaka-śloka paḍe nirantara
In this way Śrī Chaitanya Mahāprabhu always expressed bewilderment and lamented in separation from Krishna. At such times He used to recite the ślokas from Rāmānanda Rāy’s drama, known as Jagannātha-vallabha-nāṭaka. prema-chchheda-rujo ’vagachchhati harir nāyaṁ na cha prema vā sthānāsthānam avaiti nāpi madano jānāti no durbalāḥ anyo veda na chānya-duḥkham akhilaṁ no jīvanaṁ vāśravaṁ dvi-trāṇy eva dināni yauvanam idaṁ hā-hā vidhe kā gatiḥ
[Śrīmatī Rādhārāṇī used to lament:] “ ‘Our Krishna does not realise what We have suffered from injuries inflicted in the course of loving affairs. We are actually misused by love because love does not know where to strike and where not to strike. Even Cupid does not know of Our very much weakened condition. What should I tell anyone? No one can understand another’s difficulties. Our life is actually not under Our control, for youth will remain for two or three days and soon be finished. In this condition, O creator, what will be Our destination?’ ” upajila premāṅkura, bhāṅgila ye duḥkha-pūra, kṛṣṇa tāhā nāhi kare pāna bāhire nāgara-rāja, bhitare śaṭhera kāja, para-nārī vadhe sāvadhāna
[Śrīmatī Rādhārāṇī spoke thus, in distress due to separation from Krishna:] “Oh, what shall I say of My distress? After I met Krishna My loving propensities sprouted, but upon separating from Him I sustained a great shock, which is now continuing like the sufferings of a disease. The only physician for this disease is Krishna Himself, but He is not taking care of this sprouting plant of devotional service. What can I say about the behaviour of Krishna? Outwardly He is a very attractive young lover, but at heart He is a great cheat, very expert in killing others’ wives.” sakhi he, nā bujhiye vidhira vidhāna sukha lāgi’ kailuṅ prīta, haila duḥkha viparīta, ebe yāya, nā rahe parāṇa
[Śrīmatī Rādhārāṇī continued lamenting about the consequences of loving Krishna:] “My dear friend, I do not understand the regulative principles given by the creator. I loved Krishna for happiness, but the result was just the opposite. I am now in an ocean of distress. It must be that now I am going to die, for My vital force no longer remains. This is My state of mind. kuṭila premā ageyāna, nāhi jāne sthānāsthāna, bhāla-manda nāre vichārite krūra śaṭhera guṇa-ḍore, hāte-gale bāndhi’ more, rākhiyāchhe, nāri’ ukāśite
“By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results. By the ropes of His good qualities, Krishna, who is so unkind, has bound My neck and hands, and I am unable to get relief. ye madana tanu-hīna, para-drohe paravīṇa, pāṅcha bāṇa sandhe anukṣaṇa abalāra śarīre, vindhi’ kaila jarajare, duḥkha deya, nā laya jīvana
“In My loving affairs there is a person named Madan. His qualities are thus: Personally He possesses no gross body, yet He is very expert in giving pains to others. He has five arrows, and fixing them on His bow, He shoots them into the bodies of innocent women. Thus these women become invalids. It would be better if He took My life without hesitation, but He does not do so. He simply gives Me pain. anyera ye duḥkha mane, anye tāhā nāhi jāne, satya ei śāstrera vichāre anya jana kāhāṅ likhi, nā jānaye prāṇa-sakhī, yāte kahe dhairya dharibāre
“In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others? Nor can they understand the unhappiness within Me. They simply try to console Me repeatedly, saying, ‘Dear friend, be patient.’ ‘kṛṣṇa — kṛpā-pārāvāra, kabhu karibena aṅgīkāra’ sakhi, tora e vyartha vachana jīvera jīvana chañchala, yena padma-patrera jala, tata dina jīve kon jana
“I say, ‘My dear friends, you are asking Me to be patient, saying that Krishna is an ocean of mercy and that some time in the future He will accept Me. However, I must say that this will not console Me. A living entity’s life is very flickering. It is like water on the leaf of a lotus flower. Who will live long enough to expect Krishna’s mercy? śata vatsara paryanta, jīvera jīvana anta, ei vākya kaha nā vichāri’ nārīra yauvana-dhana, yāre kṛṣṇa kare mana, se yauvana-dina dui-chāri
“ ‘A human being does not live more than a hundred years. You should also consider that the youthfulness of a woman, which is the only attraction for Krishna, remains for only a few days. agni yaichhe nija-dhāma, dekhāiyā abhirāma, pataṅgīre ākarṣiyā māre kṛṣṇa aichhe nija-guṇa, dekhāiyā hare mana, pāchhe duḥkha-samudrete ḍāre
“ ‘If you say that Krishna is an ocean of transcendental qualities and therefore must be merciful some day, I can only say that He is like fire, which attracts moths by its dazzling brightness and kills them. Such are the qualities of Krishna. By showing Us His transcendental qualities, He attracts Our minds, and then later, by separating from Us, He drowns Us in an ocean of unhappiness.’ ” eteka vilāpa kari’, viṣāde śrī-gaurahari, ughāḍiyā duḥkhera kapāṭa bhāvera taraṅga-bale, nānā-rūpe mana chale, āra eka śloka kaila pāṭha
In this way, Lord Śrī Chaitanya Mahāprabhu lamented in a great ocean of sadness, and thus He opened the doors of His unhappiness. Forced by the waves of ecstasy, His mind wandered over transcendental mellows, and He recited another verse [as follows]. śrī-kṛṣṇa-rūpādi-niṣevaṇaṁ vinā vyarthāni me ’hāny akhilendriyāṇy alam pāṣāṇa-śuṣkendhana-bhārakāṇy aho bibharmi vā tāni kathaṁ hata-trapaḥ
“ ‘My dear friends, unless I serve the transcendental form, qualities and pastimes of Śrī Krishna, all My days and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses, which are like stone blocks and dried wood. I do not know how long I will be able to continue without shame.’ vaṁśī-gānāmṛta-dhāma, lāvaṇyāmṛta-janma-sthāna, ye nā dekhe se chāṅda vadana se nayane kibā kāja, paḍuka tāra muṇḍe vāja, se nayana rahe ki kāraṇa
“Of what use are the eyes of one who does not see the face of Krishna, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes? sakhi he, śuna, mora hata vidhi-bala mora vapu-chitta-mana, sakala indriya-gaṇa, kṛṣṇa vinu sakala viphala
“My dear friends, please hear Me. I have lost all providential strength. Without Krishna, My body, consciousness and mind, as well as all My senses, are useless. kṛṣṇera madhura vāṇī, amṛtera taraṅgiṇī, tāra praveśa nāhi ye śravaṇe kāṇākaḍi-chhidra sama, jāniha se śravaṇa, tāra janma haila akāraṇe
“Topics about Krishna are like waves of nectar. If such nectar does not enter one’s ear, the ear is no better than the hole of a damaged conchshell. Such an ear is created for no purpose. kṛṣṇera adharāmṛta, kṛṣṇa-guṇa-charita, sudhā-sāra-svāda-vinindana tāra svāda ye nā jāne, janmiyā nā maila kene, se rasanā bheka jihvā sama
“The nectar from the lips of Lord Krishna and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog. mṛga-mada nīlotpala, milane ye parimala, yei hare tāra garva-māna hena kṛṣṇa-aṅga-gandha, yāra nāhi se sambandha, sei nāsā bhastrāra samāna
“One’s nostrils are no better than the bellows of a blacksmith if one has not smelled the fragrance of Krishna’s body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Krishna’s body. kṛṣṇa-kara-pada-tala, koṭi-chandra-suśītala, tāra sparśa yena sparśa-maṇi tāra sparśa nāhi yāra, se yāuk chhārakhāra, sei vapu lauha-sama jāni
“The palms of Krishna’s hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron.” kari’ eta vilapana, prabhu śachī-nandana, ughāḍiyā hṛdayera śoka dainya-nirveda-viṣāde, hṛdayera avasāde, punarapi paḍe eka śloka
Lamenting in this way, Śrī Chaitanya Mahāprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart. yadā yāto daivān madhu-ripur asau lochana-pathaṁ tadāsmākaṁ cheto madana-hatakenāhṛtam abhūt punar yasminn eṣa kṣaṇam api dṛśor eti padavīṁ vidhāsyāmas tasminn akhila-ghaṭikā ratna-khachitāḥ
“ ‘If by chance the transcendental form of Krishna comes before My path of vision, My heart, injured from being beaten, will be stolen away by Cupid, happiness personified. Because I could not see the beautiful form of Krishna to My heart’s content, when I again see His form I shall decorate the phases of time with many jewels.’ ye kāle vā svapane, dekhinu vaṁśī-vadane, sei kāle āilā dui vairi ‘ānanda’ āra ‘madana’, hari’ nila mora mana, dekhite nā pāinu netra bhari’
“Whenever I had the chance to see Lord Krishna’s face and His flute, even in a dream, two enemies would appear before Me. They were pleasure and Cupid, and since they took away My mind, I was not able to see the face of Krishna to the full satisfaction of My eyes. punaḥ yadi kona kṣaṇa, karāya kṛṣṇa daraśana tabe sei ghaṭī-kṣaṇa-pala diyā mālya-chandana, nānā ratna-ābharaṇa, alaṅkṛta karimu sakala
“If by chance such a moment comes when I can once again see Krishna, then I shall worship those seconds, moments and hours with flower garlands and pulp of sandalwood and decorate them with all kinds of jewels and ornaments.” kṣaṇe bāhya haila mana, āge dekhe dui jana, tāṅre puchhe, — āmi nā chaitanya? svapna-prāya ki dekhinu, kibā āmi pralāpinu, tomarā kichhu śuniyāchha dainya?
In an instant, Śrī Chaitanya Mahāprabhu regained external consciousness and saw two persons before Him. Questioning them, He asked, “Am I conscious? What dreams have I been seeing? What craziness have I spoken? Have you heard some expressions of humility?” śuna mora prāṇera bāndhava nāhi kṛṣṇa-prema-dhana,—daridra mora jīvana, dehendriya vṛthā mora saba
Śrī Chaitanya Mahāprabhu continued, “My dear friends, you are all My life and soul; therefore I tell you that I possess no wealth of love for Krishna. Consequently My life is poverty-stricken. My limbs and senses are useless.” punaḥ kahe, — hāya hāya, śuna, svarūpa-rāmarāya, ei mora hṛdaya-niśchaya śuni karaha vichāra, haya, naya — kaha sāra, eta bali’ śloka uchchāraya
Again He addressed Svarūp Dāmodar and Rāy Rāmānanda, speaking despondently: “Alas! My friends, you can now know the certainty within My heart, and after knowing My heart you should judge whether I am correct or not. You can speak of this properly.” Śrī Chaitanya Mahāprabhu then began to chant another verse. ka-i-avarahi-aṁ pemmaṁ ṇa hi hoi māṇuse loe ja-i hoi kassa virahe hontammi ko jīa-i
“ ‘Love of Godhead, devoid of cheating propensities, is not possible within this material world. If there is such a love, there cannot be separation, for if there is separation, how can one live?’ akaitava kṛṣṇa-prema, yena jāmbūnada-hema, sei premā nṛloke nā haya yadi haya tāra yoga, nā haya tabe viyoga, viyoga haile keha nā jīyaya
“Pure love for Krishna, just like gold from the Jāmbū River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live.” eta kahi’ śachī-suta, śloka paḍe adbhuta, śune duṅhe eka-mana hañā āpana-hṛdaya-kāja, kahite vāsiye lāja, tabu kahi lāja-bīja khāñā
Thus speaking, the son of Śrīmatī Śachīmātā recited another wonderful verse, and Rāmānanda Rāy and Svarūp Dāmodar heard this verse with rapt attention. Śrī Chaitanya Mahāprabhu said, “I feel shameful to disclose the activities of My heart. Nonetheless, I shall be done with all formalities and speak from the heart. Please hear.” na prema-gandho ’sti darāpi me harau krandāmi saubhāgya-bharaṁ prakāśitum vaṁśī-vilāsy-ānana-lokanaṁ vinā bibharmi yat prāṇa-pataṅgakān vṛthā
Śrī Chaitanya Mahāprabhu continued, “ ‘My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Krishna playing His flute, I continue to live My life like an insect, without purpose.’ dūre śuddha-prema-gandha, kapaṭa premera bandha, seha mora nāhi kṛṣṇa-pāya tabe ye kari krandana, sva-saubhāgya prakhyāpana, kari, ihā jāniha niśchaya
“Actually, My love for Krishna is far, far away. Whatever I do is actually an exhibition of pseudo love of Godhead. When you see Me cry, I am simply falsely demonstrating My great fortune. Please try to understand this beyond a doubt. yāte vaṁśī-dhvani-sukha, nā dekhi’ se chāṅda mukha, yadyapi nāhika ‘ālambana’ nija-dehe kari prīti, kevala kāmera rīti, prāṇa-kīṭera kariye dhāraṇa
“Even though I do not see the moonlike face of Krishna as He plays on His flute, and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My fly-like life. kṛṣṇa-premā sunirmala, yena śuddha-gaṅgā-jala, sei premā — amṛtera sindhu nirmala se anurāge, nā lukāya anya dāge, śukla-vastre yaichhe masī-bindu
“Love for Lord Krishna is very pure, just like the waters of the Ganges. That love is an ocean of nectar. That pure attachment to Krishna does not conceal any spot, which would appear just like a spot of ink on a white cloth. śuddha-prema-sukha-sindhu, pāi tāra eka bindu, sei bindu jagat ḍubāya kahibāra yogya naya, tathāpi bāule kaya, kahile vā kebā pātiyāya
“Unalloyed love of Krishna is like an ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. But even though he speaks, no one believes him.” ei mata dine dine, svarūpa-rāmānanda-sane, nija-bhāva karena vidita bāhye viṣa-jvālā haya, bhitare ānanda-maya, kṛṣṇa-premāra adbhuta charita
In this way, Lord Chaitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarūp and Rāmānanda Rāy. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Krishna. ei premā-āsvādana, tapta-ikṣu-charvaṇa, mukha jvale, nā yāya tyajana sei premā yāṅra mane, tāra vikrama sei jāne, viṣāmṛte ekatra milana
If one tastes such love of Godhead, he can compare it to hot sugarcane. When one chews hot sugarcane, his mouth burns, yet he cannot give it up. Similarly, if one has but a little love of Godhead, he can perceive its powerful effects. It can only be compared to poison and nectar mixed together. pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkochanaḥ premā sundari nanda-nandana-paro jāgarti yasyāntare jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ
Lord Chaitanya Mahāprabhu spoke, “ ‘My dear beautiful friend, if one develops love of Godhead, love of Krishna, the son of Nanda Mahārāj, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value. In other words, love of Krishna is so powerful that it simultaneously defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one’s head. It is perceived as doubly effective, simultaneously poisonous and nectarean.’ ” ye kāle dekhe jagannātha- śrīrāma-subhadrā-sātha, tabe jāne — āilāma kurukṣetra saphala haila jīvana, dekhiluṅ padma-lochana, juḍāila tanu-mana-netra
When Śrī Chaitanya Mahāprabhu would see Jagannāth along with Balarām and Subhadrā, He would immediately think that He had reached Kurukṣetra, where all of them had come. He would think that His life was successful because He had seen the lotus-eyed one, whom, if seen, pacifies the body, mind and eyes. garuḍera sannidhāne, rahi’ kare daraśane, se ānandera ki kahiba ba’le garuḍa-stambhera tale, āchhe eka nimna khāle, se khāla bharila aśru-jale
Staying near the Garuḍa-stambha, the Lord would look upon Lord Jagannāth. What can be said about the strength of that love? On the ground beneath the column of the Garuḍa-stambha was a deep ditch, and that ditch was filled with the water of His tears. tāhāṅ haite ghare āsi’, māṭīra upare vasi’, nakhe kare pṛthivī likhana hā-hā kāhāṅ vṛndāvana, kāhāṅ gopendra-nandana, kāhāṅ sei vaṁśī-vadana
When coming from the Jagannāth temple to return to His house, Śrī Chaitanya Mahāprabhu used to sit on the ground and mark it with His nails. At such times He would be greatly morose and would cry, “Alas, where is Vṛndāvan? Where is Krishna, the son of the King of the cowherd men? Where is that person who plays the flute?” kāhāṅ se tri-bhaṅga-ṭhāma, kāhāṅ sei veṇu-gāna, kāhāṅ sei yamunā-pulina kāhāṅ se rāsa-vilāsa, kāhāṅ nṛtya-gīta-hāsa, kāhāṅ prabhu madana-mohana
Śrī Chaitanya Mahāprabhu used to lament by saying, “Where is Śrī Krishna, whose form is curved in three places? Where is the sweet song of His flute, and where is the bank of the Jamunā? Where is the rāsa dance? Where is that dancing, singing and laughing? Where is My Lord, Madana-mohan, the enchanter of Cupid?” uṭhila nānā bhāvāvega, mane haila udvega, kṣaṇa-mātra nāre goṅāite prabala virahānale, dhairya haila ṭalamale, nānā śloka lāgilā paḍite
In this way various ecstatic emotions evolved, and the mind of Chaitanya Mahāprabhu filled with anxiety. He could not escape even for a moment. In this way, because of fierce feelings of separation, His patience began to totter, and He began to recite various verses. amūny adhanyāni dināntarāṇi hare tvad-ālokanam antareṇa anātha-bandho karuṇaika-sindho hā hanta hā hanta kathaṁ nayāmi
“ ‘O My Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time.’ tomāra darśana-vine, adhanya e rātri-dine, ei kāla nā yāya kāṭana tumi anāthera bandhu, apāra karuṇā-sindhu, kṛpā kari’ deha daraśana
“All these inauspicious days and nights are not passing, for I have not met You. It is difficult to know how to pass all this time. But You are the friend of the helpless and an ocean of mercy. Kindly give Me Your audience, for I am in a precarious position.” uṭhila bhāva-chāpala, mana ha-ila chañchala, bhāvera gati bujhana nā yāya adarśane poḍe mana, kemane pāba daraśana, kṛṣṇa-ṭhāñi puchhena upāya
In this way, the Lord’s restlessness was awakened by ecstatic feelings, and His mind became agitated. No one could understand what course such ecstasy would take. Because Lord Chaitanya could not meet the Supreme Personality of Godhead, Krishna, His mind burned. He began to ask Krishna about the means by which He could reach Him. tvach-chhaiśavaṁ tri-bhuvanādbhutam ity avehi mach-chāpalaṁ cha tava vā mama vādhigamyam tat kiṁ karomi viralaṁ muralī-vilāsi mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām
“ ‘O Krishna, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful attractive face somewhere in a solitary place, but how can this be accomplished?’ tomāra mādhurī-bala, tāte mora chāpala, ei dui, tumi āmi jāni kāhāṅ karoṅ kāhāṅ yāṅ, kāhāṅ gele tomā pāṅ, tāhā more kaha ta’ āpani
“My dear Krishna, only You and I know the strength of Your beautiful features and, because of them, My unsteadiness. Now, this is My position; I do not know what to do or where to go. Where can I find You? I am asking You to give directions.” nānā-bhāvera prābalya, haila sandhi-śābalya, bhāve-bhāve haila mahā-raṇa autsukya, chāpalya, dainya, roṣāmarṣa ādi sainya, premonmāda — sabāra kāraṇa
Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause. matta-gaja bhāva-gaṇa, prabhura deha — ikṣu-vana, gaja-yuddhe vanera dalana prabhura haila divyonmāda, tanu-manera avasāda, bhāvāveśe kare sambodhana
The body of the Lord was just like a field of sugarcane into which the mad elephants of ecstasy entered. There was a fight amongst the elephants, and in the process the entire field of sugarcane was destroyed. Thus transcendental madness was awakened in the body of the Lord, and He experienced despondency in mind and body. In this ecstatic condition, He began to speak as follows. he deva he dayita he bhuvanaika-bandho he kṛṣṇa he chapala he karuṇaika-sindho he nātha he ramaṇa he nayanābhirāma hā hā kadā nu bhavitāsi padaṁ dṛśor me
“ ‘O My Lord! O dearest one! O only friend of the universe! O Krishna, O restless one, O only ocean of mercy! O My Lord, O My enjoyer, O beloved to My eyes! Alas, when will You again be visible to Me?’ ” unmādera lakṣaṇa, karāya kṛṣṇa-sphuraṇa, bhāvāveśe uṭhe praṇaya māna solluṇṭha-vachana-rīti, māna, garva, vyāja-stuti, kabhu nindā, kabhu vā sammāna
The symptoms of madness served as an impetus for remembering Krishna. The mood of ecstasy awoke love, disdain, defamation by words, pride, honour and indirect prayer. Thus Śrī Krishna was sometimes blasphemed and sometimes honoured. tumi deva — krīḍā-rata, bhuvanera nārī yata, tāhe kara abhīṣṭa krīḍana tumi mora dayita, mote vaise tomāra chita, mora bhāgye kaile āgamana
[In the attitude of Rādhārāṇī, Śrī Chaitanya Mahāprabhu addressed Krishna:] “My dear Lord, You are engaged in Your Pastimes, and You utilise all the women in the universe according to Your desire. You are so kind to Me. Please divert Your attention to Me, for by fortune You have appeared before Me. bhuvanera nārī-gaṇa, sabā’ kara ākarṣaṇa, tāhāṅ kara saba samādhāna tumi kṛṣṇa — chitta-hara, aichhe kona pāmara, tomāre vā kebā kare māna
“My dear Lord, You attract all the women of the universe, and You make adjustments for all of them when they appear. You are Lord Krishna, and You can enchant everyone, but on the whole, You are nothing but a debauchee. Who can honour You? tomāra chapala-mati, ekatra nā haya sthiti, tā’te tomāra nāhi kichhu doṣa tumi ta’ karuṇā-sindhu, āmāra parāṇa-bandhu, tomāya nāhi mora kabhu roṣa
“My dear Krishna, Your mind is always restless. You cannot remain in one place, but You are not at fault for this. You are actually the ocean of mercy, the friend of My heart. Therefore I have no reason to be angry with You. tumi nātha — vraja-prāṇa, vrajera kara paritrāṇa, bahu kārye nāhi avakāśa tumi āmāra ramaṇa, sukha dite āgamana, e tomāra vaidagdhya-vilāsa
“My dear Lord, You are the master and the life and soul of Vṛndāvan. Kindly arrange for the deliverance of Vṛndāvan. We have no leisure hours away from our many activities. Actually, You are My enjoyer. You have appeared just to give Me happiness, and this is one of Your expert activities. mora vākya nindā māni, kṛṣṇa chhāḍi’ gelā jāni, śuna, mora e stuti-vachana nayanera abhirāma, tumi mora dhana-prāṇa, hā-hā punaḥ deha daraśana
“Taking My words as defamation, Lord Krishna has left Me. I know that He is gone, but kindly hear My prayers in praise: ‘You are the satisfaction of My eyes. You are My wealth and My life. Alas, please give Me your audience once again.’ ” stambha, kampa, prasveda, vaivarṇya, aśru, svara-bheda, deha haila pulake vyāpita hāse, kānde, nāche, gāya, uṭhi’ iti uti dhāya, kṣaṇe bhūme paḍiyā mūrchchhita
There were different transformations of the body of Lord Chaitanya Mahāprabhu: being stunned, trembling, perspiring, fading away of colour, weeping, and choking of the voice. In this way His whole body was pervaded by transcendental joy. As a result, sometimes Chaitanya Mahāprabhu would laugh, sometimes cry, sometimes dance and sometimes sing. Sometimes He would get up and run here and there, and sometimes fall on the ground and lose consciousness. mūrchchhāya haila sākṣātkāra, uṭhi’ kare huhuṅkāra, kahe — ei āilā mahāśaya kṛṣṇera mādhurī-guṇe, nānā bhrama haya mane, śloka paḍi’ karaye niśchaya
When Śrī Chaitanya Mahāprabhu was thus unconscious, He happened to meet the Supreme Personality of Godhead. Consequently He got up and immediately made a tumultuous sound, very loudly declaring, “Now Krishna, the great personality, is present.” In this way, because of Krishna’s sweet qualities, Chaitanya Mahāprabhu made different types of mistakes in His mind. Thus by reciting the following verse, He ascertained the presence of Lord Krishna. māraḥ svayaṁ nu madhura-dyuti-maṇḍalaṁ nu mādhuryam eva nu mano-nayanāmṛtaṁ nu veṇī-mṛjo nu mama jīvita-vallabho nu kṛṣṇo ’yam abhyudayate mama lochanāya
In the attitude of Rādhārāṇī, Śrī Chaitanya Mahāprabhu addressed the gopīs: “ ‘My dear friends, where is that Krishna, Cupid personified, who has the effulgence of a kadamba flower, who is sweetness itself, the nectar of My eyes and mind, He who loosens the hair of the gopīs, who is the supreme source of transcendental bliss and My life and soul? Has He come before My eyes again?’ ” kibā ei sākṣāt kāma, dyuti-bimba mūrtimān, ki mādhurya svayaṁ mūrtimanta kibā mano-netrotsava, kibā prāṇa-vallabha, satya kṛṣṇa āilā netrānanda
Śrī Chaitanya Mahāprabhu then began to talk like this: “Is Cupid personified present with the effulgence and reflection of the kadamba tree? Is He the same person, personified sweetness, who is the pleasure of My eyes and mind, who is My life and soul? Has Krishna actually come before My eyes?” guru — nānā bhāva-gaṇa, śiṣya — prabhura tanu-mana, nānā rīte satata nāchāya nirveda, viṣāda, dainya, chāpalya, harṣa, dhairya, manyu, ei nṛtye prabhura kāla yāya
As the spiritual master chastises the disciple and teaches him the art of devotional service, so all the ecstatic symptoms of Lord Chaitanya Mahāprabhu — including despondency, moroseness, humility, restlessness, joy, endurance and anger — instructed His body and mind. In this way, Śrī Chaitanya Mahāprabhu passed His time. chaṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti, karṇāmṛta, śrī-gīta-govinda svarūpa-rāmānanda-sane, mahāprabhu rātri-dine, gāya, śune — parama ānanda
He also passed His time reading the books and singing the songs of Chaṇḍīdās and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūp Dāmodar and Rāy Rāmānanda, Śrī Chaitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure. purīra vātsalya mukhya, rāmānandera śuddha-sakhya, govindādyera śuddha-dāsya-rasa gadādhara, jagadānanda, svarūpera mukhya rasānanda, ei chāri bhāve prabhu vaśa
Among His associates, Lord Chaitanya Mahāprabhu enjoyed paternal loving affection from Paramānanda Purī, friendly affection with Rāmānanda Rāy, unalloyed service from Govinda and others, and humors of conjugal love with Gadādhar, Jagadānanda and Svarūp Dāmodar. Śrī Chaitanya Mahāprabhu enjoyed all these four mellows, and thus He remained obliged to His devotees. līlāśuka — martya-jana, tāṅra haya bhāvodgama, īśvare se — ki ihā vismaya tāhe mukhya-rasāśraya, ha-iyāchhena mahāśaya, tāte haya sarva-bhāvodaya
Līlāśuka [Bilvamaṅgala Ṭhākura] was an ordinary human being, yet he developed many ecstatic symptoms in his body. What, then, is so astonishing about these symptoms’ being manifest in the body of the Supreme Personality of Godhead? In the ecstatic mood of conjugal love, Śrī Chaitanya Mahāprabhu was on the highest platform; therefore, all the exuberant ecstasies were naturally visible in His body. pūrve vraja-vilāse, yei tina abhilāṣe, yatneha āsvāda nā haila śrī-rādhāra bhāva-sāra, āpane kari’ aṅgīkāra, sei tina vastu āsvādila
During His previous Pastimes in Vṛndāvan, Lord Krishna desired to enjoy the three different types of ecstasy, but despite great endeavour, He could not taste them. Such ecstasies are the monopoly of Śrīmatī Rādhārāṇī. Therefore, in order to taste them, Śrī Krishna accepted the position of Śrīmatī Rādhārāṇī in the form of Śrī Chaitanya Mahāprabhu. āpane kari’ āsvādane, śikhāila bhakta-gaṇe, prema-chintāmaṇira prabhu dhanī nāhi jāne sthānāsthāna, yāre tāre kaila dāna, mahāprabhu — dātā-śiromaṇi
By personally tasting the mellows of love of Godhead, Chaitanya Mahāprabhu taught His direct disciples the process. Śrī Chaitanya Mahāprabhu is a wealthy capitalist possessing the touchstone of love of God. Not considering whether one is a proper or improper recipient, He gives His treasure to anyone and everyone. Thus He is the most munificent. ei gupta bhāva-sindhu, brahmā nā pāya eka bindu, hena dhana vilāila saṁsāre aiche dayālu avatāra, aiche dātā nāhi āra, guṇa keha nāre varṇibāre
No one, not even Lord Brahmā, can ascertain or even taste a drop of this confidential ocean of ecstasy, but Śrī Chaitanya Mahāprabhu, out of His causeless mercy, has distributed this love of Godhead all over the world. Thus there cannot be any incarnation more munificent than Śrī Chaitanya Mahāprabhu. There is no greater donor. Who can describe His transcendental qualities? kahibāra kathā nahe, kahile keha nā bujhaye, aichhe chitra chaitanyera raṅga sei se bujhite pāre, chaitanyera kṛpā yāṅre, haya tāṅra dāsānudāsa-saṅga
Such topics are not to be discussed freely because if they are, no one will understand them. Such are the wonderful Pastimes of Śrī Chaitanya Mahāprabhu. Unto one who is able to understand, Śrī Chaitanya Mahāprabhu has shown mercy by giving him the association of the servant of His own servant. chaitanya-līlā-ratna-sāra, svarūpera bhāṇḍāra, teṅho thuilā raghunāthera kaṇṭhe tāhāṅ kichhu ye śuniluṅ, tāhā ihāṅ vistāriluṅ, bhakta-gaṇe diluṅ ei bheṭe
The Pastimes of Śrī Chaitanya Mahāprabhu are the topmost of jewels. They have been kept in the storehouse of Svarūp Dāmodar Goswāmī, who has explained them to Raghunāth Dās Goswāmī, who has repeated them to me. Whatever little I have heard from Raghunāth Dās Goswāmī I have described in this book, which is presented to all devotees. yadi keha hena kaya, grantha kaila śloka-maya, itara jane nāribe bujhite prabhura yei ācharaṇa, sei kari varṇana, sarva-chitta nāri ārādhite
If one says that Śrī Chaitanya-charitāmṛta is full of Sanskrit verses and therefore not understandable by a common man, I reply that what I have described are the Pastimes of Śrī Chaitanya Mahāprabhu and that for me to satisfy everyone is not possible. nāhi kāhāṅ savirodha, nāhi kāhāṅ anurodha, sahaja vastu kari vivaraṇa yadi haya rāgoddeśa, tāhāṅ haye āveśa, sahaja vastu nā yāya likhana
In this Chaitanya-charitāmṛta there is no contradictory conclusion, nor is anyone else’s opinion accepted. I have written this book to describe the simple substance as I have heard it from superiors. If I become involved in someone’s likes and dislikes, I cannot possibly write the simple truth. yebā nāhi bujhe keha, śunite śunite seha, ki adbhuta chaitanya-charita kṛṣṇe upajibe prīti, jānibe rasera rīti, śunilei baḍa haya hita
If one does not understand in the beginning but continues to hear again and again the wonderful effects of Lord Chaitanya’s Pastimes will bring love for Krishna. Gradually one will come to understand the loving affairs between Krishna and the gopīs and other associates of Vṛndāvan. Everyone is advised to continue to hear over and over again in order to greatly benefit. bhāgavata — śloka-maya, ṭīkā tāra saṁskṛta haya, tabu kaichhe bujhe tri-bhuvana ihāṅ śloka dui chāri, tāra vyākhyā bhāṣā kari, kene nā bujhibe sarva-jana
In reply to those critics who say that Śrī Chaitanya-charitāmṛta is full of Sanskrit verses, it can be said that Śrīmad Bhāgavatam is also full of Sanskrit verses, as are the commentaries on Śrīmad Bhāgavatam. Nonetheless, Śrīmad Bhāgavatam can be understood by everyone, as well as by advanced devotees who study the Sanskrit commentaries. Why, then, will people not understand the Chaitanya-charitāmṛta? There are only a few Sanskrit verses, and these have been explained in the Bengali vernacular. What is the difficulty in understanding? śeṣa-līlāra sūtra-gaṇa, kailuṅ kichhu vivaraṇa, ihāṅ vistārite chitta haya thāke yadi āyuḥ-śeṣa, vistāriba līlā-śeṣa, yadi mahāprabhura kṛpā haya
I have already given a synopsis of all the facts and figures of Lord Śrī Chaitanya Mahāprabhu’s last Pastimes, and I have a desire to describe them elaborately. If I remain longer and am fortunate enough to receive the mercy of Lord Śrī Chaitanya Mahāprabhu, I shall try to describe them again more elaborately. āmi vṛddha jarātura, likhite kāṅpaye kara, mane kichhu smaraṇa nā haya nā dekhiye nayane, nā śuniye śravaṇe, tabu likhi’ — e baḍa vismaya
I have now become too old and disturbed by invalidity. While I write, my hands tremble. I cannot remember anything, nor can I see or hear properly. Still I write, and this is a great wonder. ei antya-līlā-sāra, sūtra-madhye vistāra, kari’ kichhu kariluṅ varṇana ihā-madhye mari yabe, varṇite nā pāri tabe, ei līlā bhakta-gaṇa-dhana
In this chapter I have to some extent described the essence of the Pastimes of Lord Chaitanya at the end. If I die in the meantime and cannot describe them in detail, at least the devotees will have this transcendental treasure. saṅkṣepe ei sūtra kaila, yei ihāṅ nā likhila, āge tāhā kariba vistāra yadi tata dina jiye, mahāprabhura kṛpā haye, ichchhā bhari’ kariba vichāra
In this chapter I have briefly described the antya-līlā. Whatever I have not described I shall describe extensively in the future. If by Śrī Chaitanya Mahāprabhu’s mercy I live for so many days that I can fulfil my desires, I will give full consideration to these Pastimes. chhoṭa baḍa bhakta-gaṇa, vandoṅ sabāra śrī-charaṇa, sabe more karaha santoṣa svarūpa-gosāñira mata, rūpa-raghunātha jāne yata, tāi likhi’ nāhi mora doṣa
I worship herewith the lotus feet of all kinds of devotees, both advanced and neophyte. I request all of them to be satisfied with me. I am faultless because I have written herein whatever I have understood from Svarūp Dāmodar Goswāmī and Rūpa and Raghunāth Dās Goswāmīs. I have neither added to nor subtracted from their version. śrī-chaitanya, nityānanda, advaitādi bhakta-vṛnda, śire dhari sabāra charaṇa svarūpa, rūpa, sanātana, raghunāthera śrī-charaṇa, dhūli karoṅ mastake bhūṣaṇa
According to the paramparā system, I wish to take the dust from the lotus feet of Śrī Chaitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and all the associates of Śrī Chaitanya Mahāprabhu like Svarūp Dāmodar, Rūpa Goswāmī, Sanātan Goswāmī and Raghunāth Dās Goswāmī. I wish to take the dust of their lotus feet upon my head. In this way I wish to be blessed with their mercy. pāñā yāṅra ājñā-dhana, vrajera vaiṣṇava-gaṇa, vandoṅ tāṅra mukhya haridāsa chaitanya-vilāsa-sindhu- kallolera eka bindu, tāra kaṇā kahe kṛṣṇa-dāsa
Receiving orders from the above authorities and the Vaiṣṇavas of Vṛndāvan, especially from Haridās, the priest of Govindajī, I, Kṛṣṇadās Kavirāj Goswāmī, have tried to describe one small particle of one drop of one wave of the ocean of the Pastimes of Śrī Chaitanya Mahāprabhu. Verses reproduced with gratitude from www.vedabase.com
“One whose wealth is Śrī Gaurāṅga’s feet knows the essence of devotion’s rasa. The heart of one who hears Śrī Gaurāṅga’s sweet Pastimes becomes pure.”
Srila Gurudev singing Gaurangera duti pada in the year 1989.
Srila Gurudev singing Gaurangera duti pada on Gaura Purnima day, 28 February 1991. gaurāṅgera duṭi pada yāra dhana sampada se jāne bhakati-rasa-sāra gaurāṅgera madhura-līlā yāra karṇe praveśilā hṛdaya nirmala bhela tāra [1]
One whose wealth is Śrī Gaurāṅga’s feet knows the essence of devotion’s rasa. The heart of one who hears Śrī Gaurāṅga’s sweet Pastimes becomes pure. ye gaurāṅgera nāma laya tāra haya premodaya tāre muñi yāi balihāri gaurāṅga-guṇete jhure nitya-līlā tāre sphure se jana bhakati-adhikārī [2]
One who chants Śrī Gaurāṅga’s Name develops divine love. To him, I say, “Bravo!” The eternal Pastimes are revealed to one who cries over Śrī Gaurāṅga’s qualities. Such a soul is qualified for devotion. gaurāṅgera saṅgi-gaṇe nitya-siddha kari māne se yāya vrajendra-suta-pāśa śrī-gauḍa-maṇḍala-bhūmi yebā jāne chintāmaṇi tāra haya vraja-bhūme vāsa [3]
One who considers Śrī Gaurāṅga’s associates to be eternally liberated reaches Kṛṣṇa. One who knows the holy land of Gauḍa to be made of wish-fulfilling (spiritual) gemstone resides in the land of Vraja. gaura-prema-rasārṇave se taraṅge yebā ḍube se rādhā-mādhava-antaraṅga gṛhe vā vanete thāke ‘hā gaurāṅga’ bale ḍāke narottama māge tāra saṅga [4]
One who swims in the waves of the nectarean ocean of divine love for Śrī Gaura is an intimate associate of Śrī Śrī Rādhā-Mādhava. Whether he lives in a house or in the forest, Narottam Dās begs for the association of one who calls, ‘O Gaurāṅga!’
(Śrīla Narottam Dās Ṭhākur)
Facing our shortcomings with hope and determination: words of love and wisdom from His Divine Grace.
We have attachment with this mundane world and with our body; it must be, because we are fallen souls. But we promised our Guru, “I must practise Krishna consciousness.” Taking diksa [initiation] means a promise, “I promise Gurudev, I promise Mahaprabhu: yes, any circumstance may come to me, but I will not leave your lotus feet.” And you have still not left: you are running, but only wake up from that illusion. You can see everything, and that is necessary. To always fall down somewhere is not good. Sometimes falling down is a possibility. And what loss is there? There is no loss. When a boy is running on the ground he will fall down on the ground. What loss does he have? He is not going underground; he will take help from the ground, and again he will run. This is the conception of Guru Maharaj, and not only Guru Maharaj: it is the conception of Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu. They are the golden pillars of the sampradaya of Mahaprabhu.
My only shelter is your lotus feet. I may fall down, but will I sleep there?
Rupa Goswami Prabhu said, bhūmau skhalita pādānāṁ bhūmir evāvalambanam tvayi jātāparādhānāṁ tvam eva śaraṇaṁ prabho
“Oh Prabhu, you are my shelter. Tad api kila payodah stūyate chātakena. What shall I do? In the future, if I do not have your lotus feet I have no shelter. Then where shall I go? I cannot go to Brahmaloka [plane of non-differentiated spirit] and I cannot go to Svargaloka [plane of heavenly enjoyment]: my satisfaction is not there, my end is not there. My only shelter is your lotus feet. I may fall down, but will I sleep there? It is not possible. I am a living entity, a jiva-soul. I have willing, I have feeling, I have thinking. This is my property, and with that property I shall worship your lotus feet.”
What happened, happened. We don’t care.
Service to the Vaishnavas, and service to Guru is our only life’s goal. Then, what happened, happened. We don’t care. What have we seen? Many big, big rishis and big, big munis are sometimes falling down. But they are not completely attached with that environment. Vishvamitra Rsi also fell down. Sometimes willingly, sometimes unwillingly. Sometimes they willingly fall down. But our shelter is not there, our shelter is the lotus feet of Krishna. That is our only shelter.
You know everything, and that is the problem. That is why your heart is not satisfied with anything else. I have so much love for everybody, especially yourself. You know that love. When you come I feel it is my own atma, my own soul coming. That is how I see you.
It is not necessary to abuse anybody. We will only think, “My fortune gave me that type of environment and I fell down there. But I will not stay there forever.”
Everything belongs to my Gurus, and has been made by them, prepared by them. I can say that I am only mud, and they can make a Deity or make a dog.
I am the example. I am always telling to the devotees, I am the example. You know me. You see me, and what one Guru can do. I am looking at my Guru and I am surprised to see how it has come out. I am a very fallen soul, so how did my improvement come out this way, and not only in a very small way? When I consider that I get so much strength. That is why I sometimes say, defeat is not in my life. Victory is always with me, because Guru Maharaj is with me.
My body, my mind, my age, everything belongs to my Gurus, and has been made by them, prepared by them. I can say that I am only mud, and they can make a Deity or make a dog. They can make anything, but my position is like soft mud. I did not know anything when I joined with Guru Maharaj’s mission, but after that everybody gave respect, and why? Not for my qualification, but for my Guru Maharaj’s qualification. When everybody is giving me respect I am thinking, “Oh, it is Guru Maharaj’s respect, it is going to Guru Maharaj.”
Srila Bhakti Vinod Thakur said, guru-jana-śire punaḥ, śobhā pāya śata guṇa
When anybody gives some respect, when anybody comes for service to Krishna I am thinking it is because of Guru Maharaj’s quality. By his mercy it is possible. And I have seen Guru Maharaj’s form, and how merciful Guru is. Srila Gurudev speaking in Govardhan, March 1991 This talk is continued in the post ‘The pillar of success’ References virachaya mayi daṇḍaṁ dīna-bandho dayām vā
gatir iha na bhavattaḥ kāchid anyā mamāsti nipatatu śata-koṭir nirbharaṁ vā navāmbhas tad api kila-payodaḥ stūyate chātakena (Srila Rupa Goswami)
“O Friend of the needy, whether You chastise me or reward me, in the whole wide world I have no other shelter but You. Whether the thunderbolt strikes or torrents of fresh waters shower down, the chātak bird (who drinks only the falling rainwater) perpetually goes on singing the glories of the raincloud.” ohe prabhu dayāmaya, tomāra charaṇa-dvaya, śruti-śiropari śobhā pāya guru-jana-śire punaḥ, śobhā pāya śata guṇa, dekhi āmāra parāṇa juḍāya (Gītā-mālā: 1.1.1)
“O merciful Lord! Seeing Your feet become more beautiful atop the heads of the scriptures and a hundred times more beautiful atop the head of my Guru soothes my heart.”
“The mallika plant is a small plant, and when the sun rises he thinks, “Oh, if my flower will come like that in a bigger form then I shall be very happy. When will my flower be like the sun?’ That kind of hankering is good … but if you do not get it then no enviousness will come.”
In Vaishnavism enviousness will not come. This is the best quality of a Vaishnava. If some enviousness will come you cannot feel good in any way. You will not be considered a good Vaishnava. If you see someone is enriched with spiritual property you will dance to see that, enjoy with him, and you will try to increase and develop your faith to your Guru. That is natural in spiritual life. If it will not come to you, you must feel you have some deficiency in faith. Your hankering must be there, “I want to be like that or more than that”, but enviousness will not come. sūrya-pāne ye thāke mallikā-mukula kata dine habe mukha ata baḍa phula
The mallika plant is a small plant, and when the sun rises he thinks, “Oh, if my flower will come like that in a bigger form then I shall be very happy. When will my flower be like the sun?” That kind of hankering is good. “My flower will also be like the sun, a big sun-flower.” Hankering is good, but if you do not get it then no enviousness will come. Śrīmad Bhāgavat started from this point. dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satām (1.1.2)
[“(This Srimad Bhagavat) completely rejects all cheating religion (and will be appreciated by) the supremely non-envious sadhus.”]
“What is inside of this book”—some identity is given here. Dharma, projjhita, kaitava, atra paramo nirmatsarāṇāṁ satām. The param dharma, supreme religion of the jiva-souls, is stated in this book, and not only that, those who have no enviousness and very great attachment for Lord Krishna are always tasting this book.
And, vedyaṁ vāstavam vastu atra śivadaṁ tāpa-trayonmūlanam
This is the next stage. Vedyaṁ vāstavam vastu: reality the beautiful is explained here in Srimad Bhagavat. Vāstava vastu means reality. Atra śivadam means beautiful and giving our super benefit. Spoken by Srila Gurudev on 24 August 1998 in Soquel, California, USA
“The anger-less, prideless, supremely joyful Nityānanda Rāy wanders throughout the towns. Going from door to door to the homes of the lowly and fallen souls, He distributes the Hare Krishna mahāmantra.”
Srila Gurudev singing Akrodha paramananda, in the year 1989. Download mp3 audio akrodha paramānanda nityānanda rāya abhimāna-śūnya nitāi nagare beḍāya [1]
The anger-less, prideless, supremely joyful Nityānanda Rāy wanders throughout the towns. adhama patita jīver dvāre dvāre giyā hari-nāma mahāmantra dena bilāiyā [2]
Going from door to door to the homes of the lowly and fallen souls, He distributes the Hare Krishna mahāmantra. yāre dekhe tāre kahe dante tṛṇa dhari’ āmāre kiniyā laha bhaja gaurahari [3]
With straw between His teeth, He says to whoever He sees, “Purchase Me: simply serve Gaurahari.” eta bali’ nityānanda bhūme gaḍi yāya sonāra parvata yena dhūlāte loṭāya [4]
Saying this, Nityānanda rolls on the ground like a golden mountain rolling in the dust. hena avatāre yāra rati nā janmila lochan bale sei pāpī ela āra gela [5]
Lochan Dās says of one who has not developed attachment to this Avatār, “Such a sinner simply came and went.” ekabar bhaja bhaja bhai
Oh brothers, just once serve. prema-data gaura-nitai bhaja bhaja bhai
Oh brothers, serve Gaura-Nitai, the givers of prema. saparsada gaura-nitai bhaja bhaja bhai
Oh brothers, serve Gaura-Nitai and Their associates. nitai gaura haribol, haribol, haribol, haribol
Chant Nitai, Gaura, Hari.
Krishna consciousness is a very easy thing because it is everybody’s religion. It is not the religion of Hindus, it is not the religion of Muslims, or Christians, or Buddhists, or followers of the Shankar sampradāya. They have some sampradāya [group], but we do not really have a sampradāya. Krishna consciousness is the religion of the jīva-soul. jīvera ‘svarūpa haya—kṛṣṇera ‘nitya-dāsa’ kṛṣṇera ‘taṭasthā-śakti’, ‘bhedābheda-prakāśa’ (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 20.108)
[“The soul is by nature an eternal servant of Krishna. The soul is Krishna’s tatastha-sakti (marginal potency); a manifestation both distinct and non-distinct from Krishna.”] kṛṣṇa bhuli’ sei jīva anādi-bahirmukha ataeva māyā tāre deya saṁsāra-duḥkha (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 20.117)
[“When souls outside the realm of time and space turn away from Krishna and forget Him, Maya subjects them to the various miseries of worldly existence.”]
And how can we get relief from this environment? That has also been given by Kavirāj Goswāmī very clearly and in a very simple way: brahmāṇḍa bhramite kona bhāgyavān jīva guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 19.151)
[“While wandering throughout the world, a fortunate soul obtains the seed of the creeper of devotion (faith) by the mercy of Guru and Krishna.”] mālī hañā kare sei bīja āropaṇa śravaṇa-kīrtana-jale karaye sechana (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 19.152)
[“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇ and kīrtan [hearing and chanting], the seed will begin to sprout.”] upajiyā bāḍe latā ‘brahmāṇḍa’ bhedi’ yāya ‘virajā’, ‘brahmaloka’ bhedi’ ‘paravyoma’ pāya tabe yāya tad upari ‘goloka-vṛndavāna’ ‘kṛṣṇa-charaṇa’-kalpa-vṛkṣe kare ārohaṇa (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 19.153–4)
[“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajā River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvan.
“Being situated in one’s heart and being watered by śravaṇ-kīrtan, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvan, in the topmost region of the spiritual sky.”]
We must search for Śrī Krishna, and it will easily come to us. And who is Krishna? If we go to the sādhu, they will say and show us Reality the Beautiful.
That is all. It is a very easy thing: it is only necessary to have mercy from Sādhu, Guru, and Vaiṣṇava. Through that we will get some sukṛti, and sukṛti means our fortune-maker. We must search for Śrī Krishna, and it will easily come to us. And who is Krishna? If we go to the sādhu, they will say and show us Reality the Beautiful.
You will see God consciousness all over the world, everywhere, under different names. But who is the Supreme Personality of Godhead? That is found in Krishna consciousness. Krishna is the Supreme Personality of Godhead, and why? That explanation is very simply given in the scriptures. Then we can understand easily that Krishna-bhajan, worship of Krishna, and practising Krishna consciousness is our life’s goal. That has been given by Śrīla Swāmī Mahārāj and Śrīla Guru Mahārāj, and now the day has come when it is continuing [in this world] in a non-stopping way. Maybe somewhere some disturbance comes, and it will come, because that is the nature of this mundane world. We are always living within a disturbing environment, and so it must be with us, but we shall cross over all disturbance and proceed to our destiny, and that destiny is, Kṛṣṇa-charaṇa’-kalpa-vṛkṣe kare ārohaṇa, service to Krishna.
Leaving the plane of exploitation, and leaving the plane of renunciation, we must try to establish ourselves in the plane of dedication.
Leaving the plane of exploitation, and leaving the plane of renunciation, we must try to establish ourselves in the plane of dedication. And dedication to whom? We shall surrender to whom? That is the Supreme Personality of Godhead, that is Krishna. Śrīmad Bhāgavat said clearly, Kṛṣṇas tu Bhagavān Svayam. In Brahma-saṁhitā it is told, īśvaraḥ paramaḥ kṛṣṇaḥ sachchidānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (Śrī Brahma-saṁhitā: 5.1)
We must worship Krishna, because Krishna is Īśvar [the Lord], and He is Parameśvar [the Supreme Lord], and He is sach-chid-ānanda-vigraha, the eternal form of consciousness and bliss. Anādir ādiḥ: He is the beginning and beginningless. His name is Govinda, and sarva-kāraṇa-kāraṇam, He is the cause of all causes. We can see this very clearly in Brahma-saṁhitā.
With the mood of devotion that is within us and within everybody’s heart we can worship Kṛṣṇa very easily. We have affection, love, and beauty, and through that we can worship Him. Krishna is the ocean of nectar and when we come in touch with Him we will get everything. This is Mahāprabhu’s conception and Śrīla Swāmī Mahārāj and Śrīla Guru Mahārāj, both world Gurus, preached this conception in this world.
Mahāprabhu Chaitanyadev appeared in this world five hundred years ago with His paraphernalia and associates, and through Śrīman Mahāprabhu’s associates the six goswāmīs we have got that Krishna conception, and that is the supreme conception of our lives. Everywhere there is some fearful environment, but in Krishna consciousness the environment always gives us ecstasy, hope, and happiness. That is the wealth of Krishna consciousness. kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ krīyatām yadi kuto ‘pi labhyate tatra laulyam api mūlyam ekalaṁ janma-koṭi-sukṛtair na labhyate (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 8.70)
[“Pure devotional service in Krishna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price — that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.”]
The Vedic knowledge differentiates in many ways, but in Krishna consciousness everybody has the same position
Everywhere there are some rules, regulations, and restrictions, many things which discourage us. In the Vedic knowledge also we can see many things to discourage us: ladies cannot worship the deity, and there are many different types of positions for gents: brāhmaṇ [priestly class], kṣatriya [warrior class], vaiśya [agricultural/trading class], śūdra [worker class], and also brahmachārī [celibate students], vānaprastha [persons retired from worldly work], sannyasī [renunciants], gṛhastha [a person who engages in the duties of family and worldly work]. The Vedic knowledge differentiates in many ways, but in Krishna consciousness everybody has the same position: if they have attraction and hankering for Krishna consciousness then they can enter into that world. There is love, beauty, ecstasy, charm, and laulyam, hankering, is the only wealth. You can buy that only through your hankering.
This is Mahāprabhu’s conception, and we have got that through our Guru Mahārāj and Śrīla Swāmī Mahārāj, and now all over the world people are chanting the Hare Krishna mahāmantra. The Hare Krishna mahāmantra is nondifferent with Krishna, and if we can chant the Hare Krishna mahāmantra, we will get everything that we need and that we want in our lives. We will get everything. Spoken by Srila Gurudev on 16 July 1992, in Miami, USA
Srila Bhakti Siddhanta Saraswati started the cleansing process, like Gundicha Marjan, the cleansing of the Lord’s Temple. This was his first work in this world.
anera hṛdaya — mana, mora mana — vṛndāvana,
‘mane’ ‘vane’ eka kari’ jāni
tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
tabe tomāra pūrṇa kṛpā māni (Sri Chaitanya-charitamrta: 2.13.137)
[Speaking in the mood of Srimati Radharani, Sri Chaitanya Mahaprabhu said, “For most people, the mind and heart are one, but because My mind is never separated from Vrndavan, I consider My mind and Vrndavan to be one. My mind is already Vrndavan, and since You like Vrndavan, will You please place Your lotus feet there? I would deem that Your full mercy.”]
The illusory environment is always attacking and disturbing the jiva-souls in so many ways. But Prabhupad Srila Bhakti Siddhanta Saraswati started the cleansing process, like Gundicha Marjan, the cleansing of the Lord’s Temple. This was his first work in this world.
The heart must be made like Vrndavan. It won’t do to keep a jungle in the heart. Many disturbing elements are in the jungle, but there is nothing like that in Vrndavan. Everything in Vrndavan is perfectly pure. So, we must worship the Supreme Lord purely. To mix with maya for our sense pleasure and invite God into our heart is gross hypocrisy. With great force, Srila Bhakti Vinod Thakur and Srila Bhakti Siddhanta Saraswati Thakur did everything in their power to smash such hypocrisy.
Srila Bhakti Siddhanta Saraswati Goswami once again revealed to the world that which is eternal and ever-fresh. Before his appearance, people might have been chanting the Name of God, but how did they chant it? In his time, he was the inaugurator of the genuine chanting of Hari-nam.
Their first work was to preach the Name. In Bengal, so many would chant the Name, but in a hashish-smoking party. Some would chant for hours on end. There was no dearth of such Hari-nam in Bengal, but the qualification of real purity was absent. Because of this, Mahaprabhu’s sampradaya or religious succession became completely adulterated. People uttered the name ‘Vaisnava’ with hatred. The groups known as Neda, Darabesa, Sani, Aul, Baul, Kartabhaja, and so on—they all made such a hodgepodge of Mahaprabhu’s high and confidential teachings of divine perfection that Mahaprabhu was no longer respected by the people. If anyone said, “A Vaisnava is at the door”, the head of the family would say, “Oh, give him a little rice and send him off.” Such was the conception the common people had of Vaisnavas.
But the real Vaisnava-dharma is jaiva-dharma, the nature of the soul, the divine life of the soul. Bhakti Vinod Thakur wrote his book Jaiva-dharma to bring genuine Vaisnava religion out to the world. jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’ kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’ (Sri Chaitanya-charitamrta: 2.20.108)
Sri Chaitanya Mahaprabhu has taught, “The real identity of the soul is as an eternal servitor of Krishna. He is Krishna’s marginal potency, simultaneously distinct yet non-distinct from Krishna.”
And it was this type of transcendental knowledge that Srila Bhakti Siddhanta Saraswati Goswami brought here. That was already present but hidden in the scriptures or holy books, and he revealed it. Srila Bhakti Siddhanta Saraswati Goswami’s unique contribution was the daiva-varnasram-dharma, or Godly socio-religious society, according to the proper interpretation of the scriptures: daiva-varnasrama-dharma, Hari-bhakti yara marma, sastra-yukte karila nischaya. The so-called ‘religion’ that goes on in the material world is demonic or asura-varnasram, but the daiva-varnasram-dharma always strives to worship the Lord. There are many devotional duties, but their aim is exclusively the satisfaction of the Lord.
Prabhupad Bhakti Siddhanta Saraswati Thakur showed us that genuine socio-religious organisation of varnasram-dharma must worship the Lord, and above varnasram-dharma is Vaisnavism or jaiva-dharma, the divine life or religion of the soul.
Sravanam kirtanam Visnoh smaranam pada-sevanam, or hearing, chanting, remembering, and so on, are all duties for no other purpose but worshipping the Lord. The execution of these functions is known, in its primary stage, as daiva-varnasram. The bodily calculation of considering a brahman’s son a brahman, or a sudra’s son a sudra, and so on, is false. chātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ
(Srimad Bhagavad-gita: 4.13)
“The four social divisions are created by Me, and divided according to man’s qualities and works.”
Prabhupad Bhakti Siddhanta Saraswati Thakur showed us that genuine socio-religious organisation of varnasram-dharma must worship the Lord, and above varnasram-dharma is Vaisnavism or jaiva-dharma, the divine life or religion of the soul. This is the line by which Srila Bhakti Siddhanta Saraswati Goswami established real Vaisnavism in the world. A Vaisnava is never inferior to a brahman. A Vaisnava is always superior to a brahman. That is his real position. The position of a Vaisnava is never merely ‘next’ to a brahman. The Vaisnava lives in the other world—the transcendental world of service, seva-maya-bhumika, or nirguna-bhumika, the transcendental plane. And varnasram-dharma is in the saguna-bhumika, the plane of mundane qualities. But the attempt to rise above the mayik plane comes within the purview of varnasram-dharma. varṇāśramāchāra-vatā puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (Visnu-purana: 3.8.9)
“Almighty Visnu is worshipped by the person whose practices conform to the social and religious duties [varna-dharma, asrama-dharma]. In this world, there is no other way to propitiate Him.”
Such a teaching guides the world toward the worship of Lord Krishna. But the Vaisnavas live in the transcendental world. For example, if you take prasadam, you are not taking mere rice, vegetables, water, and so on. You are taking what was offered to Krishna. You cannot be responsible for any sin. The devotee offers everything for Krishna’s pleasure. tvayopabhukta-srag-gandha-vāso-’laṅkāra-charchitāḥ uchchhiṣṭa-bhojino dāsās tava māyāṁ jayema hi
(Srimad Bhagavatam: 11.6.46)
“Adorned with the garlands, scents, and clothing enjoyed by You, and partaking of Your remnants, O Lord—we, Your servitors, can conquer Your maya.”
In this way, the eternally living and ecstatic (sach-chid-ananda-maya) element that is present within is again fully manifest. Similarly, Srila Bhakti Siddhanta Saraswati Goswami once again revealed to the world that which is eternal and ever-fresh. Before his appearance, people might have been chanting the Name of God, but how did they chant it? In his time, he was the inaugurator of the genuine chanting of Hari-nam.
Totalitarian war against maya. What passes in this world in the name of religion—everything is false.
pṛthivīte yata kathā dharma-nāme chale bhāgavata kahe saga paripūrṇa chhale
Totalitarian war against maya. What passes in this world in the name of religion—everything is false. You are jiva-soul. Krishna is like the great sun, and you are like a sun-ray. The sun-ray must always be ‘attached’ to the great sun. That is his nature. Krishna is like a big exalted magnet, and you are like iron. Therefore, He is called Krishna, meaning Krish: to attract, and na: to give joy. He attracts us, and gives us ecstasy (karsan venu-svanair gopir Gopinathah sriye ’stu nah).
This is Prabhupad Bhakti Siddhanta Saraswati Thakur’s gift. Many acharyas, such as Sankar Acharya, Buddha, Ramanuja, Nimbaditya, and Madhva Acharya, came and distributed the mercy of the Lord, but the supreme position was given by Chaitanya Mahaprabhu. That was suppressed by the illusory environment, and Srila Bhakti Siddhanta Saraswati Goswami came, cleansed, and revealed that divine gem. He clarified to the world the real position of Vaisnava-dharma. Now nobody can accuse Vaisnava-dharma of being a lower-class religion or conception. It can only be admitted to be greater than the greatest. Excerpt from Chapter Twenty-two of Affectionate Guidance, compiled from Srila Gurudev’s talks. Note: This particular talk was originally spoken by Srila Gurudev on the appearance day of Srila Saraswati Thakur, 13 February 1990, in both Bengali and English; thus some parts of this article were translated from Bengali. Hear the original, full lecture here.
Srila Gurudev singing Hari Hari viphale janama gonainu, in Caracas, Venezuela, 1993. Download mp3 audio. hari hari!
viphale janama goṅāinu
manuṣya-janama pāiyā rādhā-kṛṣṇa nā bhajiyā
jāniyā śuniyā viṣa khāinu [1]
O Lord! My life has passed uselessly. I attained a human birth, but I did not serve Rādhā and Kṛṣṇa. Knowingly I drank poison. (jene śune viṣa khelam)
(rādhā-kṛṣṇa nā bhajiyā, jene śune viṣa khelam) golokera prema-dhana hari-nāma-saṅkīrtana rati nā janmila kena tāya saṁsāra-viṣānale divā-niśi hiyā jvale juḍāite nā kainu upāya [2]
Why didn’t I develop attachment to Hari-nām-saṅkīrtan, the wealth of Goloka’s divine love? My heart burns day and night in the poisonous fire of saṁsāra, yet I have not sought any way to relieve it. vrajendra-nandana yei śachī-suta haila sei balarāma ha-ila nitāi dīna-hīna yata chhila hari-nāme uddhārila tāra śākṣī jagāi mādhāi [3]
Vrajendra Nandan became Śachī Suta and Balarām became Nitāi. They delivered all the fallen souls with the Holy Name. Jagāi and Mādhāi are evidence of this. hā hā prabhu nanda-suta vṛṣabhānu-sutā-yuta karuṇā karaha ei-bāra narottama-dāsa kaya nā ṭheliha rāṅgā pāya tomā vine ke āchhe āmāra [4]
O Rādhā! O Lord Kṛṣṇa! Be merciful to me this time. Narottam Dās says, “Please don’t push me away from Your reddish feet. Without You, who do I have?”
(Śrīla Narottam Dās Ṭhākur) (ei bār āmāy dayā kara)
Give Your mercy to me this time. (ha ha prabhu nanda-suta, ei bār āmāy dayā kara)
Oh Lord, son of Nanda Mahārāj, give Your mercy to me this time. (vṛṣabhānu-sutā-yuta, ei bār āmāy dayā kara)
Oh Śrīmatī Rādhārāṇī, give me Your mercy this time. (śrī charaṇe śaraṇ diyā ei bār āmāy dayā kara)
Give me the shelter of Your feet; give me Your mercy this time.
(śrī charaṇe sevā diyā ei bār āmāy dayā kara)
Give me the service of Your feet; give me Your mercy this time. (śrī charaṇe sevā diyā ei bār āmāy dayā kara)
Give me the service of Your feet; give me Your mercy this time. (patita pāvan gaurahari ei bār āmāy dayā kara)
Saviour of the fallen Gaurahari, give Your mercy to me this time.
(hari he, hari he, hari he, hari he)
Oh Lord! (gaurahari he, hari he, hari he, hari he)
Oh Gaurahari! Oh Lord!
