Problems & Solutions

If the living being is not guided by their belief in the inner world, or knowledge of dharma, they cannot follow the path of peaceful co-existence. This means that there is no possibility of peace in the negative world until the living being enters into connection with the positive world. When one is in connection with the positive world then one realises the insignificance of ‘small and great,’ ‘profit and loss,’ ‘happiness and distress,’ and ‘victory and defeat’ found within this negative world.

The following article was prepared from a lecture by Śrīla B.R. Śrīdhar Mahārāj in December of 1955 in Sri Nabadwip Dham, and published in Sri Gaudiya Darshan, Vol 01 1955-56, by Śrīla B.S. Govinda Mahārāj. 
The present honourable Prime Minister of India, Śrī Jawaharlal Nehru, has suggested ‘peaceful co-existence’ as an antidote to the principal problems faced by today’s extroverted state of world affairs. Everyone accepts that due to the overzealousness of warmongering nations there is a chance of complete annihilation of world peace. If the policy of ‘peaceful co-existence’ is followed to the point, then there will be no necessity of spending millions to finance defence machinery, armies nor will there be a need to invest millions in maintaining the department of defence to protect the country. Instead, if that money is utilised in developing other activities for the country then the nation will become prosperous and the ordinary citizens of the country will be able to live in peace. If the above policy attains more prominence then the necessity of a police force, which is kept for the welfare of the common people, will also reduce—this is a fact. Although it may seem impossible to the human intellect at present, it is a clue to peace and Indian politics.
Now it needs to be seen what is the origin of the aforementioned policy? It is easily discernable to an impartial acute observer—its origin lies in a belief in the world within us, in other words, a belief in the Supreme. If the living being is not guided by their belief in the inner world, or knowledge of dharma, they cannot follow the path of peaceful co-existence. This means that there is no possibility of peace in the negative world until the living being enters into connection with the positive world. When one is in connection with the positive world then one realises the insignificance of ‘small and great,’ ‘profit and loss,’ ‘happiness and distress,’ and ‘victory and defeat’ found within this negative world.
When one studies the history of spirituality, one finds that the mahātmās, who were expert in spiritual topics, instead of focusing on making permanent arrangements to stay in this mortal or external world, utilised their entire endeavour in obtaining ‘membership’ in the internal or eternal world. In such efforts they also achieved success. They only accepted whatever elements or products that were easily obtainable in this world for maintaining their lives. One has to bid goodbye today or some days later to this plane. If one makes permanent arrangement to stay in this temporary ‘hotel-like’ world, they will attain no permanent gain except for increasing the intensity of one’s misery. There are famous mahātmās in history who, in spite of obtaining a very long life spanning many yugas, considered it very negligible compared to eternity. Considering things in this way, they set an example by residing under a tree, absorbed in meditating on the eternal spiritual world. Even some mahātmās considered it a waste of time to collect clothes for the body and remained naked. This is the country of that great culture. Therefore it needs to be seen what are our problems and what are their respective solutions. Needless to say, the policy of ‘peaceful existence’ is only momentarily successful in alleviating the raging problems the world is facing, it is not a permanent solution. This is because the element that creates or forms our problems is the one that possesses the inclination to acquire knowledge and perform activity—namely the consciousness.
In reality, the necessity of food and clothing are not the prime problems. Countries that have sufficient food and clothing and immense wealth also cannot avoid problems. They do not have less problems and suffering. Presently America is the most prosperous country. But if we analyse America a little closer, you will find that those who are famous as the wealthiest amongst them, that are immersed in all sorts of worldly enjoyment, have the highest record of suicide amongst all the countries of the world.
Therefore it needs to be seen where the fault lies. It makes no sense for a person who is completely bereft of food to hope for food, or for one who is ultimately bereft of peace to hope for peace. Similarly, expecting solutions to problems from living entities who are always bogged down by problems is also futile. But the solutions to all problems have been given by the all-knowing Bhagavān Vedavyāsa through the medium of the sun-like purāṇa the Śrīmad Bhāgavata and the Śrīmad Bhagavad-gītā which occupy the highest positions in saintly conclusions. Śrīmad Bhagavad-gītā and Śrīmad Bhāgavata have manifested to provide solutions to the most serious problems ever faced.
From the words of Mahātmā Bhīṣma we come to know that the great warrior Arjuna had the power to defeat a whole army of eighteen akṣauhiṇīs (horse battalions) in a moment—yet in spite of his being so immensely powerful and being capable of creating such massive destruction, he was perplexed in solving the problems that he faced. At that time Śrīmad Bhagavad-gītā appeared.
On the other hand, when we see the position of one who was worshipped as the undisputed sovereign controlling the destiny of all his subjects—when he understood that he had been given seven days notice that he would depart from this world then one can imagine the grave problem confronting him. You will see that his problem far surpasses all other problems commonly faced by us. At that time, that which manifest to give him proper guidance was the Śrīmad Bhāgavata—that which eradicates sorrow, illusion and fear (śoka-moha-bhayāpahā).
Śrīmad Bhāgavata or Bhagavad-gītā have not cultured any sectarian concept. In a universal manner they have given us solutions. Even if we are enamoured by all kinds of problems, they have given us the thing that can give us real peace. For this reason these two suns are shining brightly in all countries for all times in their full splendour.
Take the case of Śrīmad Bhāgavata—when Parīkṣit Mahārāj was deeply concerned about the dilemma he was in after hearing various opinions from great men and sages, at that moment, by divine providence, Śukadeva arrived. The enquiry of Parīkṣit is not that of any particular group or class of people—it is not even confined to the human species—it is relevant to all conscious living beings. At that final moment he only had one question—what activity within this very short phase of time can lead to attaining supreme auspiciousness and transcendental peace? In what way is it possible to obtain the greatest benefit?
Parīkṣit was affected by this problem—the giver of the solution was Śukadeva. One is in an extreme crisis and the other is the solution-giver at that extremely critical situation. On this point there are similar comparative narrations in the Śrīmad Bhāgavata which you can understand in more detail.
Hearing Parīkṣit’s question Śrī Śukadeva, who is self-satisfied and worshipped even by the denizens of Brahmaloka, became satisfied and replied, “O King, this question of yours is not only relevant to you—this question is relevant to the entire world and it is a most pertinent one.
śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām
(Śrīmad Bhāgavatam: 2.1.2)
“O king, those who are engrossed in materialistic household affairs and are blind to knowledge of the self, find thousands of subject matters to hear about within human society.”
In this world from animals, birds, insects (both flying and non-flying), to the different levels of human beings—all are busy trying to satisfy their own requirements. Eating, sleeping, sense gratification, etc. is their requirement, and this requirement is the root cause of all problems. Yet all of them are ignorant of self-realisation (anātmavit). This is because one who is self-realised (ātmavit) only has one program. Those who have not seen themselves—those who have not learnt to see their actual requirement—they will only accept those things that they consider to be necessities. But those who know themselves, who know their actual necessity, will accept your question as the real question or the only question. The program of those who are anātmavit will always be ‘booked’ for eternity. That is because they are gṛheṣu gṛha-medhinām (engrossed in materialistic household affairs).”
The only program of the ātmavit is to be delivered from the clutches of ignorance. A person who has submerged under water—his only program will be to try to save himself. Despite all kinds of external endeavours that are made to improve this world—all such attempts still remain confined to the realm of mortality.
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ
(Śrīmad Bhagavad-gītā: 5.15)
“The living entities are bewildered because their knowledge is covered by ignorance.”
Entrapped in illusion and suffering miserably, those who are anātmavit do not achieve any result other than running from one body to another. Their consciousness is fully covered by ignorance and by identifying themselves with the material body, they revolve eternally, subjugated by birth and death. No immediate relief can be obtained in spite of increasing one’s wealth, followers or equipping oneself with more weapons. House and home, wealth, close relatives and dear friends—none of these things are mine. Even my body does not belong to me. Identifying one’s body as ‘I’ or ‘mine’—this is an animalistic mentality. While I continue to think of these things as ‘I’ or ‘mine’ I will surely continue to face problems. Birth, death, old age, disease—yet at that time I will surely be tricked into transmigrating from one body to another. Thus, in this way, for all eternity, one will never be able to discover the path that will deliver one from these problems.
The Bhāgavata has said, “You have not even learnt how to look at these problems properly. The way to look at these problems is svapne yathā śiraś-chedaṁ (like the cutting off of one’s head in a dream). The man who is sleeping, shouts in his dream, “I have been caught by a tiger!” He only needs to be woken up to solve the problem that he is facing. If he is woken up he will see that everything is fine. He will see that the hope of relief that keeps him absorbed day and night in innumerable programs—those are actually no one’s problem. Śukadeva has said, tvaṁ tu rājan mariṣyeti paśu-buddhih—this means that death is ‘animal conception.’ You can’t die! You won’t die! So many types of problems are not yours. Back to God—become situated in the self!
muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ
(Śrīmad Bhāgavatam: 2.10.6)
“Liberation is the permanent form of the living entity after they give up their gross and subtle bodies.”
Reject any material form! You are a member of the spiritual sky. That which you are thinking is nectar—that is actually poison. What you are thinking is happiness, is sorrow; those things that you consider to be ‘mine’ and ‘yours’ are nothing. It is all ignorance.
asato mā sad gamaya
tāmaso mā jyotir-gamaya
mṛtyor māmṛtaṁ gamaya
(Bṛhad-āraṇyaka-upaniṣad: 1.3.28)
“From falsity, lead me to truth; from darkness lead me to light; from death lead me to immortality.”
Leaving behind ignorance, advance towards light. Make your journey from matter to consciousness—you will be saved from unnecessary garbage—“to make the best of a bad bargain.”
All philosophers that are searching for the self, both in the eastern and western world, say the same thing. All of them say— ‘instead of chasing the hawk outside, first try to touch your own ears.’(1) In the Vedas and other scriptures, various reformatory measures are mentioned for ignorant souls that are mentally deranged to guide them to become truly ‘self-centred.’ When the uncultured souls are disciplined through all these injunctions that will raise them to the plane of the ātma, then they will be able to realise their true identity.
yato yato niśchalati manaś chañchalam asthiram
tatas tato niyamyaitad ātmany eva vaśam nayet
Śrīmad Bhagavad-gītā: 6.26)
“The nature of the mind is flickering and unsteady. However, one should always endeavour to control the mind from its wanderings and bring it back under the control of the ātma.”
All endeavours progress from ‘shadow’ to ‘substance,’ from ‘phenomena’ to ‘reality.’ It is a one-way journey and this is considered to be real bhūta-śuddhi (purification of the self). Once bhūta-śuddhi happens then everything is solved. Although with pure knowledge one can overlook or ignore one’s connection to this world, again one faces a problem regarding that other (spiritual) world which we try to conceive of from here. Therefore I will speak a little on this topic and conclude my speech.
We find various Āchāryas teaching various ways of how to undergo the journey from the mundane to the spiritual. From our perspective, a constellation of stars may look as if they are all on a single plane in spite of actually being many light years away from each other—similarly there are vast differences amongst the spiritual contributions of various Āchāryas. And if we understand them properly then we will fully realise the unique contribution of Śrī Chaitanyadeva. I have found the solutions to all these topics very beautifully from the Rāmānanda-saṁvāda portion of Śrī Chaitanya-charitāmṛta. Under proper guidance if you read the eighth chapter of the Charitāmṛta you will be able to clearly understand all these things.
Depending on different levels of perfection there are also different levels of endeavour required to achieve them. On the basis of their individual realisations and dedication, Āchāryas have shed light in different directions with the intention of bringing auspiciousness to the lives of all souls. But due to the influence of the wonderful effulgence of Śrī Chaitanyadeva’s supreme magnanimity, other lights have paled into insignificance. The primeval Supreme Lord is the cause of all causes, full of eternity, bliss and knowledge and is the possessor of all opulence, and in order to distribute Himself fully, He Himself glorifies the process of achieving the highest goal attainable by a sādhaka and executes that Himself in order to teach others by His own example. Then only, by His mercy, one can realise Him as the svabhajana-vibhajana-prayojanāvatarī-Bhagavān (the original Supreme Lord whose goal is to come and distribute His own worship and simultaneously taste His own intrinsic ecstasy). Then we can make our lives successful by chanting the praṇāma-mantra spoken by Śrī Rūpa:
namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-chaitanya-nāmne gaura-tviṣe namaḥ

“O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Chaitanya. You have assumed the golden colour and You are distributing love of Kṛṣṇa. We offer our respectful obeisances unto You.” (Cc: 2.19.53)
We can briefly find a summary of the most vital essence of the ambrosial teachings of Śrī Chaitanya in the Rāmānanda-saṁvād.
Mahāprabhu, during His ‘human-like’ Pastimes asked, paḍa śloka-sādhyera-nirṇaya—“With the help of evidence from proper authorities, explain the goal for which one should engage all their endeavours.” This question regarding the ultimate goal arises in the heart of the living being due to good fortune accumulated over several lifetimes. In the first sūtra of the Vedānta philosophy, athāto Brahma jijñāsā, the Āchāryas have presented that conclusion in an elaborate and clear way. Here Mahāprabhu desires to listen to the answers to these questions in a straightforward manner from Rāma Rāya. Why?
sa yat pramāṇaṁ kurute lokas tad anuvartate
(Śrīmad Bhagavad-gītā: 3.21)
“Whatever standard a great man sets, the whole world will follow.”
It is not a question of merely repeating something, but to prove it through śāstric reasoning with the help of authorised evidence. In the process of answering Mahāprabhu’s questions, Rāmānanda continued to raise various important theories and in this way he gradually concluded by arriving at the highest stage of achievement.
Rāya kahe, “Sva-dharmachāraṇe Viṣṇu-bhakti haya”: What is one’s true duty (sva-dharma)? It is performing one’s activities according to varṇāśrama. What is the sadhya (the ultimate goal)? It is devotion to Viṣṇu. Who is Viṣṇu? Viśvaṁ vyāpnotīti (He that pervades the entire universe). The knower of the field of activity (kṣetra-jña), namely the soul within the body, and the very soul of the soul, is Viṣṇu. He is the ‘owner;’ the internal substance of the whole cosmos. Aṇor aṇīyān mahato mahīyān (‘He is the smallest of the smallest and the greatest of the greatest’—Kaṭha-upaniṣad: 1.2.20). His satisfaction is the ultimate goal. Here, Rāya Rāmānanda has taken the side of the moralists (nīti-vādīs) and said that the ultimate way to attain devotion to Viṣṇu is by following one’s dharma according to varṇa and āśrama. However, Mahāprabhu said that realising one’s relation with the Lord through the medium of varṇāśrama is restricted within the boundaries of the material world—eho bāhya, āge kaha āra (“This is external, speak more!”). In other words “Such a process is meant for those who are preoccupied with externals. It is a long process. Therefore speak about the ‘direct approach’.” Then—
prabhu kahe, — “eho bāhya, āge kaha āra”
rāya kahe, kṛṣṇe karmārpaṇa—sarva-sadhya-sara

“The Lord said, ‘This is external, speak more!” Rāmānanda said, “To offer the results of one’s actions to Kṛṣṇa is the essence of all perfection.'” (Cc: 2.8.59)
prabhu kahe, — “eho bāhya āge kaha āra”
rāya kahe, —”svadharma-tyāga, ei sādhya-sāra”
(Śrī Chaitanya-charitāmṛta: 2.8.61)
“The Lord said, ‘This is external, speak more!” Rāmānanda said, “Giving up one’s occupational duties according to the system of varṇāśrama is the essence of all perfection.'”
prabhu kahe, — “eho bāhya āge kaha āra”
raya kahe, —”jñāna-miśra-bhakti—sādhya-sāra”
(Śrī Chaitanya-charitāmṛta: 2.8.64)
“The Lord said, ‘This is external, speak more!” Rāya Rāmānanda said, “The essence of all perfection is devotion mixed with knowledge.’”
Karma-miśra bhakti (devotion mixed with fruitive work), naiṣkarma (activities free of karmic reaction) and jñāna-miśra-bhakti (devotion mixed with empirical knowledge)—these are not the ultimate goal nor are they the means to achieve it. Although there is delineation of progressive advanced stages, each of them has a mood of considering oneself knowledgeable or a certain consideration of measuring oneself. Each of them is tinged by māyā. But then—
rāya kahe, —”jñāna-śūnya-bhakti sādhya-sāra”
(Śrī Chaitanya-charitāmṛta: 2.8.66)
“Rāya said that bhakti devoid of jñāna is the essence of spiritual practice.” Then Mahāprabhu said, eha haya—meaning that, “Now the real path is being taken.” Jñāna-śūnya-bhakti (devotion free of knowledge) is the starting point of true devotion. Even in the Bible we see that the fruit of the Tree of Knowledge is the cause of fall down. “I want to understand everything!”—this tendency must be rejected. This is because the very intelligence to estimate is faulty by nature. What to speak of knowing Him with our tiny brains, we cannot even fully measure a small atomic particle! For this reason the Bhāgavata has given the following point, jñāne prayāsam udapāsya namanta eva jīvanti—your capability to grasp reality is very insignificant and limited. There are personalities who know about your real benefit innumerable times more than yourself! You simply need to hatefully reject (udapāsya) your desire to be ‘all knowing’ and embrace the path of namanta eva jīvanti (dedicating your life serving the Lord). You will see—just like being in an elevator or a lift, you will be raised to a position in Vaikuṇṭha. Whatever was binding you will become your obedient follower. And moreover, san-mukharitāṁ bhavadīya vārtām—once you learn to give a submissive hearing to this, you will see that your journey through eighty-four million species will be terminated. And where should you apply your hearing? You should hear from the one who can properly guide you. There should be ‘guidance proper’. Only this will save you. Whatever condition you are situated in (sthāne sthitāḥ), from there itself you attend. You will see that everything will become clear. This is because only the words of the Bhāgavata emanating from the lips of a sādhu can save us. For the one who follows this, in spite of the Supreme Lord being impenetrable, difficult to attain, and of an unconquerable nature, ultimately they can conquer Him. Throughout the Bhāgavata there are phrases such as, bhaktyāham ekayā-grāhyaḥ (“I am attained only by devotion”). Under the shelter of sādhu-saṅga and jñāna-śūnyā-bhakti, even ordinary people can attain service to the Supreme Lord, whereas without it, even an intellectual giant cannot. For this reason Baladeva Vidyābhūṣaṇ, in his commentary on the Vedānta, has proven the importance of sādhu-saṅga by citing various evidences. The sādhu is the ‘living source’. Even if one has no good quality, due to the influence of association of a sādhu one becomes sarvair guṇais tatra samāsate (“all good qualities reside with him”). Due to the influence of sādhu-saṅga even a very abominable person can become an instrument of service to the Bhāgavata. Seeing with an attitude of worship or service is Vaikuṇṭha-darśana.
Many, like Miss Mayo (2), in spite of having preached about the filthiness of such worship, have actually never experienced even a slight trace of true worship. They will be thousands and thousands of miles away from the proper understanding of worship. One who is able to approach it with a true mood of worship has nothing to fear. Fear itself runs away upon seeing such a person. One who takes shelter of such a worshipful attitude completely destroys all filthy sentiments and misconceptions—that very auspicious intelligence is the only way to be delivered from the bewildered consciousness that we are in.
We find this teaching in the Bhāgavata verse vikrīḍitaṁ Vraja-vadhū. Your misconception, your malady, your ‘heart disease’ of lust will be cured completely if you can take shelter of a worshipful attitude. Did those who composed the Liṅga-purāṇa and other texts not have even a little common sense like you? Did they have less knowledge and intelligence than you? But still they wrote—still they wrote for our benefit—from the plane beyond lamentation, illusion, and quarrel. Why? Their sole intention was to release us from the fear of the ghost of this material world—to permanently bury our ideology of enjoyment, to frustrate our materialistic mentality. Lest persons see Bhagavat-tattva from a mundane perspective, Śukadeva Goswāmī, who already had knowledge of Brahman (brahma-jñāna) and was completely self-satisfied (ātmārāma), warned the great assembly of principal religious leaders like Atri, Vaśiṣṭha, Chyavan, Agastya etc. when he introduced himself—“You all know that I am well situated in the realisation of the nirguṇa plane, therefore you should remember—if my mind becomes enchanted by the narrations of someone’s character and I become so attracted that I forget everything, then those stories cannot be about an ordinary mundane person who is full of lust. I never speak about things pertaining to this world. I am presenting to you the summum bonum, and without taking shelter of His feet, no auspiciousness can be obtained.”
tapasvino dāna-parā yaśasvino
manasvino mantra-vidaḥ sumaṅgalāḥ
kṣemaṁ na vindanti vinā yad-arpaṇaṁ
tasmai subhadra-śravase namo namaḥ
(Śrīmad Bhāgavatam: 2.4.17)
“I offer my repeated obeisances unto the Supreme Lord, who is all-auspicious. Without offering their actions unto Him, neither the performers of austerities, nor the great givers of charity, nor the mystics, nor those who are expert in Vedic mantras, nor those who are most virtuous can attain any result without dedication to Him.”
Saying this, he established the transcendental platform of his dialogue. Therefore those who see Kṛṣṇa or His Pastimes with mundane intelligence, are not only deceived, but they also commit a great offence, and as a result they never obtain darśana of Śrī Chaitanya and their own identity remains concealed from them.
Bhagavān is supramundane (turīya-vastu). Everything about Him is satyam, śivam, sundaram (comprising of reality, auspiciousness and beauty). In every way Śrī Chaitanyadeva has declared to the world that His worship is beautiful, and the method of that worship is also so beautiful that any person can achieve it by following the path shown by Śrī Chaitanya—
govindābhidam indirāśrita-padaṁ hastastha-ratnādivat
(Siddhānta-ratnam 4)
“He that is known as Govinda, whose feet Lakṣmī takes shelter of, becomes like a jewel in the hand of His devotees.”
The Lord becomes just like his play-doll. And that itself is the highest manifestation of the supremacy of the all-powerful independent Bhagavān (sarva-tantra svatantra Bhagavān). For this reason Kavirāj Goswāmī has said, Kṛṣṇera yateka khelā sarvottama nara-līlā (‘The most attractive play of Kṛṣṇa is His human-like Pastimes’—Cc: 2.21.101). This is the ‘fullest adjustment’ of the Lord’s form—sarvottama nara-līlā—where His devotees, who have taken shelter of Him, see His ‘all-accommodating’ form as atulaṁ Śyāmasundaram (the incomparable Śyāmasundara) and completely serve Him eternally in five rasas. This is the very zenith of achievement.
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
(Śrīmad Bhagavad-gītā: 6.22)
“Upon gaining this, one thinks there is no greater gain.”
Śrī Chaitanyachandra has made that thing which is very rare to achieve into something which is very easy to achieve. That is why He is the most munificent and magnanimous. For this reason Śrīla Prabhodhānanda Saraswatīpāda has exhorted and appealed very earnestly to the souls of this world to take shelter of Śrī Chaitanyachandra’s feet by saying:
dante nidhāya tṛṇakaṁ padayor nipatya
kṛtvā cha kāku-śatam etad ahaṁ bravīmi
he sādhavaḥ sakalam eva vihāya dūrāt
chaitanya-chandra-charaṇe kurutānurāgam
(Śrī Chaitanya-chandrāmṛta: 8.90)
“Taking a straw between my teeth I fall at your feet and beseech you again and again, ‘O noble men, whatever you know, please cast it far away and cultivate attachment for the lotus feet of Śrī Chaitanyachandra.’”
(1) This refers to a Bengali proverb which advises a foolish man to first touch his ears to be sure that they are still there before running after a hawk, whom he thinks has stolen his ears.
(2) Katherine Mayo (1867-1940) was an American historian and political writer. Mayo became notorious for her book Mother India in which she denounced Indian culture and religion. The book was condemned by many for its racist tone and in a review of the book, Mayo was criticised by Gandhi as having the mentality of a ‘drain-inspector’.
Original Bengali text: Samasya O Samadhan (Pages 196-198_230-232 in Vol01_1955-56)
Special thanks to Swami B.K. Tyagi and Krishnendrani Devi Dasi for their assistance in preparing this article.

Fools Rush In Where Angels Fear To Tread

by Srila Bhakti Raksak Sridhar Deva-Goswami Maharaj
Question: In Śrī Brāhma-saṁhitā it is described that Śrī Śrī Rādhā and Kṛṣṇa are seated on a divine throne, and the whorl of the lotus flower upon which They are seated is described as a hexagonal figure. What is the meaning of this hexagonal figure and how can this be drawn?
Śrīla Guru Mahārāj: I am sorry, but we are not to enter into the discussion of such higher and subtle position of the līlā of Rādhā-Kṛṣṇa. That is not to be brought into public, and that is the distinction between the Gauḍīya Maṭh and the sahajiyā section. The sahajiyās are trying to imitate all these things, but we have no faith in imitation. The higher līlā will come in an individual case, and it will awaken in an irresistible way. When the program of the sādhana stage is finished it will come automatically, spontaneously. We are believers in that, and not to know the form already and then we will reach there—that is not the policy accepted by Guru Mahārāj, Prabhupād: pūjala rāga-patha gaurava-bhaṅge.
Śrīla Bhaktivinod Ṭhākur also said, “Stick to the rulings of the class you are fit for, then you will see automatically.”
yathā yathā gaura-padāravinde
vindeta bhaktiṁ kṛta-puṇya-rāśiḥ
tathā tathotsarpati hṛdy akasmād
(Śrī Chaitanya-chandrāmṛta: 88)
Strictly stick to Gaura-līlā, Mahāprabhu, and you will find automatically within your heart that Rādhā-rasa-sudhānidhi is flowing. Don’t attempt directly to have it. It will come automatically, spontaneously. Not intellectually you shall approach that, for that will give you a bad prejudice. Not only that, but it will be harmful prejudice and you will have to expend more energy to do away with that layer of misunderstanding. So our Śrīla Prabhupād did not allow these things.
Do your duty in your plane, according to what you deserve, and that will come naturally. That is his instruction all through, not only temporarily, but all through. Don’t go to be a disbeliever and be very eager to see the final result. Don’t do like that, for then you will get māyā instead of Yogamāyā.
He knows it fully well, She knows it fully well, when you are to be taken in to the confidential area, and that cannot be acquired by any other thing but His sweet will—the flow of Her sweet will, or His sweet will. Try to have the natural thing, not any thing of imitation or any reflection. Reflection and shadow, these two kinds of misconceptions may come there. Reflection is more dangerous.
In Harināma also it has been stated like that. Reflection and shadow, both are misguiding. And we are to cross that. On our way that sort of temptation may come, but we must not think that everything will come within the fist of our intellect.
achintyāḥ khalu ye bhāvā
na tāṁs tarkeṇa yojayet
(Mahābhārata: Bhīṣma-parva, 5.22)
That which is inconceivable, don’t take it under the jurisdiction of reason. When it will be extended to you, you will be astounded only to find a peep into that. Na tāṁs tarkeṇa yojayet: don’t try to drag that into the zone of reason. This is autocratic in its nature. It may come in one shape to you, it may go in another shape to another gentleman. It is so expansive and so free in its nature. It is infinite. Rather the Infinite is the base of those Pastimes. Always prepare yourself. Hanker. But don’t make it an object of your experience.
When Mahāprabhu talked about the higher līlās it was as if He was in a trance. As if in a trance He gave a description of His wonderful experience of Kṛṣṇa-līlā. Several times we find that sort of deep līlā, the higher līlā of Kṛṣṇa being related by Mahāprabhu Himself, the Govardhan-līlā and the Jalakeli-līlā when He jumped unconscious into the ocean and for a few hours was carried by the waves of the sea to Chakra-tīrtha from Swargadwār. The Jalakeli of Kṛṣṇa, He described how it is. Also at Chaṭak-parvat—there is no end to His līlā. When His body was transformed like a pumpkin, then also He described a līlā,  but the nature of that description was not any book-produced thing. It cannot be taken into black and white. It is such thing. So we receive caution often, that: “Don’t try. It will come automatically. Go on with the program that is given by the śāstra and the Guru and it will be. If you have such possibility of fortune then it will come to you. It is not a natural experience that can be given to this and that. It is not to be tackled in such way.”
yathā yathā gaura-padāravinde
Engage your full attention in Gaura-līlā and that will come automatically within you. From the indirect way it will come to you from the higher domain. When it will be pleased it will come down for some time to give you experience, and you will simply be astonished: “What is this!” Then even when gone, withdrawn, you will have nothing to lament. It is a living thing. Try to come to get the whole. We cannot make it our object. Such higher thing! Such higher thing.
Even it is very hard to get an ordinary man’s conduct with his intimate friends, and so it is with the līlā of the Supreme Lord. How can we dare to enter into that, and especially publicly? It is not possible. Externally we can try to give some description of the outer possibilities, but not the actual thing. We won’t venture to enter there.
Question: Can they draw something general, like a lotus flower?
Śrīla Guru Mahārāj: A lotus flower is representing the idea of beauty, softness, and such things. And different petals representing different platforms of rasa. In such a way we can take it—beauty, softness. No mundane ideas should be drawn there—only distant similarity. But categorical difference should always be there.
Even we are not allowed by our Master to read the books where They are described: Govinda-līlāmṛtam, even Stava-kusumāñjali, even Ujjvala-nīlamaṇi. He did not allow us to study and to discuss it. Rather, he would be very much disturbed, disturbed if he heard that someone is interfering with the higher līlās in those books. He did not like it.
Duṣṭa phala karibe arjjana—Śrīla Bhaktivinod Ṭhākur gives warning that you will get only a bad result if you venture to cross the line. A bad effect will come to you. Aparādha. From the lower position, anartha, the steps are shown. Śraddhā, sādhu-saṅga, śravaṇ, kīrtan, then anartha-nivṛtti—the undesirable things will vanish altogether. Then ruchi, then āsakti, then bhāva-bhakti—the sprout of real devotion. Then prema-bhakti, and sneha, mān, praṇaya, rāga, anurāga, bhāva, Mahābhāva. By such steps we are to approach there.
Once Prabhupād remarked, though how you will take it I do not know: one gentleman, of course he was a senior, wanted to discuss these things with Prabhupād. He laid much stress on that, and ultimately he left the association of Prabhupād and lived a secluded life. Previously he did much service to the Mission, that gentleman. Prabhupād remarked, “Oh, he has two lives. He is married with Kṛṣṇa and she has got a child.” Such a remark was there that he was a man, but taking himself as a gopī he wanted to culture about the life of the gopīs—the intimate connection of Kṛṣṇa and the gopīs. In this way he wanted to culture intensely, but Prabhupād remarked in that way: “Oh he has turned into a lady, a gopī, and after coming in contact with Kṛṣṇa she produced a child!”
Another time the Guru Mahārāj of Prabhupād—Gaura Kiśor Bābājī—was in a hut near the Ganges. Another disciple of Prabhupād, leaving Prabhupād went to imitate Prabhupād’s Gurudev, Gaura Kiśor Bābājī, and constructed a tiny hut nearby and imitated his bhajan, Harināma and the discussion of Narottam Ṭhākur—all these things—and observed strict vairāgyam in his physical life. Gaura Kiśor Bābājī remarked one day that only by entering a labour room and imitating some pain of giving birth to a child, a child will not come by that imitation of the sound. Many important previous events are necessary, then a child will come. Only imitation will not give birth to a child. Such was his remark to that gentleman.
So, śuddha-sattva, pure goodness, you must come in connection with what is known as śuddha-sattva first. Viśuddha-sattva, the nirguṇa world. Śuddha-sattva means nirguṇa. You must come in connection with nirguṇa, then only may you try to approach the subtle happenings or events there.
So, we are not to satisfy curiosity. ‘Fools rush in where angels fear to tread.’ With this spirit we must approach the whole thing. At the same time we may not be, by God’s grace, a disbeliever by considering, “I shall judge the whole thing to the last details, then I shall accept what you say.”
There are many things below, but the charm and reasonableness of the higher plane, that is enough to convince a person to come this side, and these high līlās should be left high above your head. Very cautiously we are to handle all this līlā, especially Madhura-līlā.
Just the other day I was thinking, about a year after joining the Mission, Prabhupād arranged for the full Kārtik month to preach in Vṛndāvan. He asked the Mahārāj, Bhāratī Mahārāj at that time, to explain the Seventh Canto of Śrīmad Bhāgavatam: the story of Prahlād, not the story of Kṛṣṇa, Rādhā-Kṛṣṇa, Yaśodā or anything of Vṛndāvan, but, “Preach śuddha-bhakti of Prahlād first. They are all ripe in sahajiyā. Just try to make them understand that ‘Enter into the plane of bhakti; what to speak of Kṛṣṇa-līlā—that is far, far above.’ ”
So, in Vṛndāvan the people rather wondered, “What is this? They are explaining Bhāgavatam, but leaving the Tenth Canto they are explaining the Seventh Canto, the Prahlād-līlā, the lower portion of bhakti. That is wonderful and strange.”
Again, I found later on that Śrīla Prabhupād himself gave a lecture between Rādhā-Kuṇḍa and Śyāma-Kuṇḍa. There is a boundary line between the two. There he used to explain for a few days.The Upadeśāmṛtam of Śrīla Rūpa Goswāmī was read by him and explained. He did not explain about Śrīmatī Rādhārāṇī, not about Kṛṣṇa, but about that Upadeśāmṛtam—the basis. His attention was always towards the basis, and the fruit will come of itself: “Pour water onto the root; pour water onto the root, and the fruit will come up itself.”
He himself explained this while sitting in the middle between Rādhā-Kuṇḍa and Śyāma-Kuṇḍa. He explained not only Bhāgavatam, but Upadeśāmṛtam. Upadeśāmṛtam is the substance of Mahāprabhu and the language of Rūpa Goswāmī.
vācho vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

And the last śloka:
kṛṣṇasyochchaiḥ praṇaya-vasatiḥ preyasībhyo ’pi rādhā
kuṇḍaṁ chāsyā munibhir abhitas tādṛg eva vyadhāyi
yat preṣṭhair apy alam asulabhaṁ kiṁ punar bhakti-bhājāṁ
tat premedaṁ sakṛd api saraḥ snātur āviṣkaroti

These topics were explained by Śrīla Prabhupād and not even anything of Govinda-līlāmṛtam or Viśvanāth Chakravartī’s Śrī Kṛṣṇa-bhāvanāmṛta—these things were left. So, our training was in this line.
Pūjala rāga-patha gaurava-bhaṅge, that is always upon our head, that the prospect of our life’s future, life after life, cannot be finished. We shall rather foster the hope, the pure hope that we may be taken in one day in that camp. With this idea.
Question: Sometimes in Śrī Chaitanya-charitāmṛta, Śrīla Kṛṣṇa Dās Kavirāj Goswāmī makes reference to Govinda-līlāmṛtam, Ujjvala-nīlamaṇi and other such confidential selected works. How are we to take that?
Śrīla Guru Mahārāj: There are three chapters of Śrī Chaitanya-charitāmṛta that we were generally not allowed to enter into, including the discussions with Rāmānanda Rāy, to a certain extent. Where the līlā portion of Rādhā-Govinda is mentioned, we had no entrance into that līlā. Of course when pārāyaṇ (consecutive chanting of the whole book) is going on, we go on reading. But not to enter into details of discussion about that. At that part we went on reading but without giving any particular attention to the līlā of highest order of rāga. That was barred: “Don’t try to come into details there.That will come automatically when the time will be. Do not make it a discussion of the public. Don’t take it in the public eye.”
So much so that the following incident happened in Vṛndāvan. Prabhupād had a friend there from his childhood, an attorney, who came to see him, so Prabhupād went to give a return visit to this friend from his boyhood. Śrīpād Paramahaṁsa Mahārāj was with Prabhupād and they went to give the return visit. They were told, “He is upstairs.” They went there and saw that a Goswāmī was explaining the Rāsa-līlā section of Śrīmad-Bhāgavatam. Prabhupād just bowed down his head and came away. Immediately he came away. Then his friend also came down, leaving that Rāsa-līlā discussion, and said, “Yes, the Rāsa-līlā explanation is going on, but you did not take your seat at all. You just bowed down your head and came down. What is the matter?”
Śrīla Prabhupād replied, “Our Gurus’ order is such that, ‘If you attend Rāsa-līlā explanation you will commit offence.’ That will be offence to attend Rāsa-līlā explanation, so I cannot stand there even for a second. I had to come back. This is my Guru’s order. To attend Rāsa-līlā explanation is aparādha.”
So, for us, such strict behaviour he has shown.And we also do that, especially myself. At so many other places they show the Rāsa-līlā with dolls, but I never do that. Following what is true to my understanding of my Gurudev’s will and his words, I do not make any show of Jhulana-līlā or Rāsa-līlā or anything of the type. I find in my heart that this is not desirable of my Guru Mahārāj.
But in so many maṭhs I see at present, I hear also, that they are doing that, but I strictly abstain from that sort of showing. The Jhulana-līlā, the Rāsa-līlā. That is too high for us, I considered. I must be true to my hearing of the words of my Gurudev if I want my realisation and not any position: the position of some sort of popularity. To attract people by such show, and to make money, or to make a favourable field for preaching, they may do like that, but I do not do. I do not want popularity nor any position of a higher Āchārya. I am a student.
Still I am a student. I consider myself to be a student. A faithful student. What I heard from my Gurudev, I try my best to stick there, to keep my position there as I heard from him. I do not want to mutilate that in any way to suit my purpose. I try not to do that. Of course for big propaganda they may take different ways as they think. They are now free. But I am not a member to do so—to go on in such way. I try.
When Prabhupād offered me to go to the West, I replied simply that I did not consider myself fit to go the West, “I will not be able to show success there.” I mentioned two defects. Then some of the sannyāsīs showed much reverence to me, “What is this? So many persons wish this opportunity. You are prepared to lose this chance? You neglect to take advantage of such a position, that you will be a world preacher. Do you have no hankering for that?”
I replied, “Yes, Mahārāj, I have no hankering to have such a position. My only humble ambition is that I may be reckoned as a sincere devotee of Mahāprabhu, Śrī Chaitanyadev.No other ambition I have in my mind such as to become a world preacher and so on.”
In my nature I am such. I want truth, and I hope and crave for the mercy of the Vaiṣṇavas and you all that I may not have that ambition, but to be the humblest, the most humble servant of the Lord, that I may not be misguided.
I may engage myself in the lower form of service. Tad dāsa-dāsa-dāsānāṁ dāsatvaṁ dehi me Prabho. My faith may be so firm and may be of such quality that the least offer of His service, of divine service, may satisfy me. I may not be ambitious to run high, to get the chance there in the higher officer class. With my lowest connection with the Divinity I may go on satisfied with my life.
Mahāprabhu says, “Just consider Myself a speck of dust at Your feet, Kṛṣṇa.”
ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja
sthita-dhūlī-sadṛśaṁ vichintaya
(Śikṣāṣṭakam, verse 5)
“O Nandanandan, son of King Nanda, although I am Your eternal servitor, I have fallen into the terrible ocean of material existence due to the fructification of My own deeds (karma). Please graciously consider Me to be a particle of dust at Your lotus feet.”
That may be our guidance. “Consider me to be one of the specks of dust that are at Your feet.” That is too much! Our faith should come to such a grade in quality that we may be satisfied to become a speck of dust at His feet. Then by His sweet will, anything may happen. But our humble aim should be to have even the least connection of the Divinity real. Not a concocted Kṛṣṇa.
pūjala rāga-patha gaurava-bhaṅge
Very sweet. The rāga-patha is on the head. We are servants of the Rāga-patha. We are in vidhi-mārga, under śāstric rule. We must live and move under śāstric rule, and always keep the rāga-patha upon our head.
Once an incident happened while our Śrīla Prabhupād was at Rādhā Kuṇḍa. A pāṇḍā in his talk made a side remark that, “We are brāhmaṇas in Vraja. We can bless Raghunāth Dās Goswāmī.” Prabhupād was perturbed by such a haughty remark, “Dās Goswāmī is our highest Āchārya in our camp, in the Gauḍīya camp. And that fellow he says that he is able to bless Dās Goswāmī, and I am to hear that?” He stopped taking food, and remarked, “If I was an ordinary bābājī I would not care. I would leave the place. But I am running with a motorcar here as an Āchārya. I have the responsibility. I am moving here in the pose of an Āchārya that I shall protect the sampradāya. I shall brush the dusts of undesirability from the sampradāya. How can I tolerate such a remark against my Guru?”
He left his food: “Until any pratikār (any suitable objection and correction, cure) is given by me, I won’t take any food. I cannot take any food.”
I think I did something to give vent to the feeling of my Gurudev today! I did something today to clarify his position.
Pūjala rāga-patha gaurava-bhaṅge—this is enough. Tad dāsa-dāsa-dāsānāṁ dāsatvaṁ dehi me Prabho…. This is not a figurative thing, this is not mere poetry. Mahāprabhu says:
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-bharttuḥ pada-kamalayor dāsa-dāsānudāsaḥ

(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 13.80)
“I am not a priest, a king, a merchant, or a labourer (brāhmaṇa, kṣatriya, vaiśya, śūdra); nor am I a student, a householder, a retired householder, or a mendicant (brahmachārī, gṛhastha, vānaprastha, 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.”
This is not only an ornamental thing. It is reality. This is reality. To feel ourselves to be actually mean is really to become eligible for the higher service. So much selflessness, so much self-abnegation is necessary for a unit here of the lowest order to enter into that domain. So much self-abnegation is necessary, then we can come into that plane. There is a plane of undercurrent, an undercurrent plane, and if we really want to contact with that, we shall have to be such finest of the fine in us, and with no demand. In this negative way we are to transform ourselves, then we can have a touch of that plane where we can come.
The least tinge of exploiting, any speck of the ambitious life, will not take us there—that is another thing: pratiṣṭhā. Pratiṣṭhā is self-establishing, to be stable, to be immortal, to be invincible—it is not self-giving, but it is the self-establishing tendency: “I must stay. I must live.” But, if necessary, I must die for the interest of Kṛṣṇa.
mārobi rākhobi—jo ichchhā tohārā
nitya-dāsa prati tuwā adhikārā

“Slay me or protect me as You wish, for You are the master of Your eternal servant.”
A suicidal soldier! For the cause of the country, if necessary I must die. I must efface myself. I may be effaced. If it is necessary my very existence may be effaced for the satisfaction of Kṛṣṇa.
“My very existence may be effaced if it is necessary.” Such temperament, such selflessness of such degree is necessary to find out that plane. So much subtleness.
Let us be blessed by Prabhupād Śrīla Saraswatī Ṭhākur. All glory to Guru and Gaurāṅga. All glory to Guru and Gaurāṅga.
(To the devotees gathered there.) You are helping me to take out from my inner heart so many beautiful and so many valuable things. It is through your help that these old memories are coming again fresh to me. I am forced to take out those things of the inner nature of my previous life which I got from my Gurudev as wealth. Again I have the chance of seeing that treasury. I am given the opportunity by this recapitulation of what I heard from the divine feet of Gurudev.
This is our education, what I got from the divine feet of Gurudev. I just sincerely put it to you all. It is such.
pūjala rāga-patha gaurava-bhaṅge
He instructed that we must not go to live in Rādhā Kuṇḍa. One day near Lalitā Kuṇḍa, the Swānanda Sukhada Kuñja is there, and there is a single-storey building. He said, “A second storey is necessary, but I will not be able to live there.”
I asked, “If you will not live on the first floor, who will live there? What is the necessity of further construction?”
“No. You don’t know. Better persons will live there: Bhaktivinod Ṭhākur, Gaura Kiśor Bābājī Mahārāj. They will live there, and we shall stay on the ground floor and we shall serve them.”
Again he said, “I shall live in Govardhan. Rādhā Kuṇḍa is the highest place: the place of our Guru Mahārāj, our Gurudevas. They will live here in closer connection with līlā, but we are not fit to live there. We shall live in Govardhan, just a little far away. Because we shall have to come and serve our Gurudev, we must be near, but we must not live in closer connection with them. We are not fit.”
pūjala rāga-patha gaurava-bhaṅge
The whole tenor of his life was such: “That is high, high. And from below we are to honour that.” We are to establish in the whole world this sort of posing: the proper regard of that higher līlā: “That is too high.”
One day in Allahabad—perhaps it was that very year Śrīpād Swāmī Mahārāj was initiated—while speaking in a park Śrīla Saraswatī Prabhupād said, “I am out to give a challenge to fight with any person to show that the highest position is occupied by my Gurudev, by Śrīla Bhaktivinod Ṭhākur and by Mahāprabhu. Let anyone come to fight with me to decide. I am ready. I am ready to give that challenge to anyone and everyone. Let them come to fight with me. I am ready to establish the throne in the highest place—my Gurudev.”
pūjala rāga-patha gaurava-bhaṅge
Originally printed in Guardian of Devotion (Kolkata edition)

Śrī Śrīman Nityānanda-dvādaśakam

Śrī Śrīman Nityānanda-dvādaśakam
by Śrīla Bhakti Rakṣak Śrīdhar Deva-Goswāmī Mahārāj
Recording of Śrīla Bhakti Sundar Govinda Deva-Goswāmī Mahārāj chanting these prayers
yo ’nanto ’nanta-vaktrair niravadhi hari-saṅkīrtanaṁ saṁvidhatte
yo vā dhatte dharitrīṁ śirasi niravadhi kṣudra-dhūlī-kaṇeva
yaḥ śeṣaś chhatra-śayyāsana-vasana-vidhaiḥ sevate te yad arthāḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
In the form of Anantadev, He continuously engages in Hari-nām-kīrtan with unlimited mouths. He holds the earth atop His head like a tiny particle of dust. In the form of Śeṣadev Ananta, He serves His master Kṛṣṇa in the forms of an umbrella, bed, seat, cloth, and so on. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
aṁśair yaḥ kṣīraśāyī sakala bhuvanapaḥ sarva jīvāntarastho
yo vā garbhodaśāyī daśa-śata-vadano veda-sūktair vigītaḥ
bramāṇḍāśeṣa garbhā prakṛti-pati-patir jīva-saṅghāśrayāṅgaḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
In the form of His expansion Kṣīrodakaśāyī Viṣṇu, He maintains all the worlds and resides within every living being. In the form of Garbhodakaśāyī the thousand-headed Lord (“Sahasra-śīrṣā Puruṣaḥ”), He has been praised by the Vedic hymns. In His womb, innumerable universes are situated, and in the form of the Lord of material energy, Paramātmā, He is the shelter of all living beings. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
yasyāṁśo vyuha-madhye vilasati paramavyomni saṁkarṣaṇākhya
ātanvan śuddha-sattvaṁ nikhila-hari-sukhaṁ chetanaṁ līlayā cha
jīvāhaṅkāra-bhāvāspada iti kathitaḥ kutrachij jīvavad yaḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He performs Pastimes in the form of His expansion Saṅkarṣaṇ in Paravyoma Vaikuṇṭha. Known as Saṅkarṣaṇ of the original vyūha amongst all the chaturvyūhas in the plane of pure existence, He expands the pleasure found in the supramundane Pastimes of the Lord. He exists within the living being in the form of the ego, and in some places He performs Pastimes just like a living being. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
yaś chādi vyuha-madhye prabhavati sagaṇo mūla-saṅkarṣaṇākhyo
dvārāvatyāṁ tad-ūrddhe madhupuri vasati prābhavākhyo vilāsaḥ
sarvāṁśī rāma-nāmā vrajapuri ramate sānujo yaḥ svarūpe
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He resides with His associates in Dvārakā as Saṅkarṣaṇ of the original chaturvyūha, He plays in the plane above that, Mathurā, as a Prābhava-vilāsa form, and in the abode of Vraja as the origin of all Avatārs Balarām He plays with His Lord and younger brother Śrī Kṛṣṇa. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
śrī-kṛṣṇa-premanāmā parama-sukhamayaḥ ko ’py achintyaḥ padārtho
yad gandhāt sajjanaughā nigama-bahumataṁ mokṣam apy ākṣipanti
kaivalyaiśvarya-sevā-prada-gaṇa iti yasyāṅgataḥ prema-dātuḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He distributes the inconceivable substance made of the highest ecstasy known as Śrī Kṛṣṇa-prema by finding just the fragrance of which the sādhus throw away with disdain the liberation of oneness with Brahman described by the Vedas; such liberation and service to the Lord in His majestic feature are attained through His expansion’s expansions. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
yo bālye līlayaikaḥ parama-madhurayā chaikachakrānagaryāṁ
mātā-pitror janānā matha nija-suhṛdāṁ hlādayaṁś chita-chakram
tīrthān vabhrāma sarvānupahṛta-janako nyāsinā prārthitaś cha
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He manifest His extremely sweet childhood Pastimes in the village of Ekachakrā and delighted the hearts of His mother, father, and other relatives. After being prayed for by a sannyāsī, He travelled to all the holy places. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
bhrāmaṁ bhrāmañ cha tīrthān yati-mukuṭa-maṇi mādhavendra prasaṅgāt
labdhollāsaḥ pratikṣya prakaṭita-charitaṁ gaura-dhāmājagāma
śrī-gauraḥ śrīnivāsādibhir api yamāvāpālaye nandanasya
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
While travelling to the holy places, He was overjoyed by the power of Śrīla Mādhavendra Purī’s association. He came to the holy abode of Gaura and waited in the home of Nandan Āchārya for Gaurasundar to manifest Himself with Śrīvās and all His associates. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
prāptājño gaura-chandrād akhila-jana-gaṇoddhāra-nāma-pradāne
yaḥ prāpya dvau surāpau kali-kaluṣa-hatau bhrātarau brahma-daityau
gāḍha-prema prakāśaiḥ kṛta-rudhira-vapuś chāpi tāv ujjahāra
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He received from Gaurachandra the order to liberate everyone in the Age of Kali by distributing the Divine Name and divine love. Even while He was bleeding after being struck by the two drunkard brāhmaṇ brothers (named Jagāi and Mādhāi) who were polluted by Kali, He liberated them out of His intense love. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
sākṣād gauro gaṇānāṁ śirasi yad avadhūtasya kaupīna-khaṇḍaṁ
saṁdhartuñ chādideśāsava-yavana-vadhū-spṛṣṭa-dṛṣṭo ’pi vandyaḥ
brahmādyānām apīti prabhu-parihṛta-kānām api sveṣṭa-pīṭaḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
He is the exalted avadhūt the pieces of whose loincloth Śrī Gaurāṅga Mahāprabhu instructed His associates to hold atop their heads. Even if He takes hold of wine and outcaste woman, He is worshippable to Brahmā and the other gods and beloved to even the Lord’s dear associates. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
uddhartuṁ jñāna-karmādy-apahata-charitān gaurachandro yad āsau
nyāsaṁ kṛtvā tu māyā mṛga-manusṛtavān grāhayan kṛṣṇa-nāma
tach chāyevānvadhāvat sthala-jala-gahane yo ’pi tasyeṣṭa-cheṣṭaḥ
śrī-nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
When Śrī Gaurachandra manifested His sannyās-līlā to liberate the sophists who had lost the proper path as a result of exploitation and renunciation by inducing them to chant Kṛṣṇa’s Name, He followed Gaurachandra like a shadow through water, land, forest, and so on. He is the complete fulfiller of all Śrī Gaurachandra’s desires. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
śrī-rādhā-prema-lubdho divasa-niśi-tadā svāda-mattaika-līlo
gauro yañ chādideśa svaparikara-vṛtaṁ kṛṣṇa-nāma pradātum
gauḍe ’bādhaṁ dadau yaḥ subhaga-gaṇa-dhanaṁ gaura-nāma-prakāmaṁ
śrī nityānanda-chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇa-pradaṁ tam
In the ecstasy of tasting day and night the sweetness of Śrī Rādhā’s prema, Śrī Chaitanya Mahāprabhu ordered Him to distribute with His associates Śrī Kṛṣna’s Name. He then came to the land of Gauḍa and widely distributed the sādhus’ invaluable wealth: Śrī Gaura’s Name. O mind, always serve Śrī Nityānandachandra, the giver of Gaura Kṛṣṇa.
gaure śraddhāṁ dṛḍhāṁ bho prabhu-parikara-samrāṭ prayachchhādhame ’smin
ullaṅghyāṅghriṁ hi yasyākhila-bhajana-kathā svapnavach chaiva mithyā
śrī-nityānanda-chandraṁ patita-śaraṇa-daṁ gaura-daṁ taṁ bhaje ’ham
O leader of the Lord’s associates Nityānanda Prabhu! Please give this fallen soul firm faith and devotion to Śrī Gaurāṅga, the embodiment of the taste of the nectar of the sweetness of the rasa of Śrī Śrī Rādhā-Kṛṣṇa’s Pastimes. If anyone neglects His lotus feet, all their practice and service (sādhana and bhajan) become false like a dream. I serve Him, the giver of shelter to the fallen, the giver of Gaura, Śrī Nityānandachandra.
English translation of the Bengali translation, by Sripad B.K. Tyagi Maharaj

The Land of Absolute Reality

From an address given by our Param Gurudev Om Vishnupad Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj in 1966 at  Sri Chaitanya Saraswat Math, Nabadwip, India, on the occasion of the His Divine Grace’s appearance day, in the presence of revered Vaishnavas, including Srila Bhaktivedanta Swami Maharaj (ISKCON Founder-Acharya) accompanied by disciples from USA, Srila Bhakti Kamal Madhusudan Maharaj and Sri Bhakti Baridhi Sourindra Nath Sarkar.
You are aware that this body of mine is completing seventy-two years of its mortal existence. In a physical sense, my association with the maṭh is well over forty years, and out of that period of time I spent thirty-seven years of my life as a sannyāsī. Therefore you can see that I have had three different births altogether. Today I would like to present some of the teachings of that holy descent of the Lord, Oṁ Viṣṇupād Śrīla Bhakti Siddhānta Saraswatī Goswāmī who fulfilled the spiritual quest of this world through the Lord’s own ways, means and goals. He was the mainspring of my spiritual inspiration, and imparted to me a rare spiritual awakening and brought about a radical change in my life. His ever-merciful divinity bequeathed that I take this revered seat without any burden of fear and accordingly I sit here to fulfill his divine wish.
The land where he wanted us to become its denizens is the Land of Absolute Reality. In that land everybody sees each other as a divine entity in an abundant measure. This is the very nature of that world. When Lord Kṛṣṇa gave a building to Sudåmå, he received that with his ever service-centric mindset. It is a nirguṇ state of consciousness, a sort of position where external conditions cannot stake any claim whatsoever on it.
vanaṁ tu sāttviko vāso
grāmo rājasa uchyate
tāmasaṁ dyūta-sadanaṁ
man-niketaṁ tu nirguṇam
(Śrīmad Bhāgavatam: 11.25.25)

(“Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental.”)
There is no scope to attach any conditionality in that state. No claimant is found there. Whatever is available or given there is entirely free. This is the manifestation of a state of pure harmony, a condition where the duality of action and reaction is totally absent. Perfect autonomy is possible in such a conception because the forces of giving and taking never oppose each other there. That world, therefore, should be our destination. Everything there is divine. There, the master sees his servant as a divine entity and reciprocates his service in the same way as he received it from him. The master considers that it is but the kindness shown by the servant towards him. There everybody is showing compassion towards one another by way of rendering his service. In that state everything is possible. This is not an expression of indifference, but the manifestation of positive dynamic harmony, and, by virtue of its power anything can be done and accepted wholeheartedly.
Srila Prabhupad used to say that religion is but proper adjustment. In the celestial Goloka it is possible to have the finest and the highest form of adjustments. The cause and effect are not intrinsically associated there. It’s a free world. By means of Divine Love and radiantly divine service-centric life one can have entrance into that highest world. This is not just a story or history but a pure, sublime and infinitely superior promise of existence (artheṣu abhijṇaḥ svarāt). Theoretically the same thing exists in this terrestrial plane, if seen from that point of view. Śrīla Bhaktivinoda Ṭhākur has written,
ye-dina gṛhe, bhajana dekhi,
gṛhete goloka bhāya

If we enter that world by means of such a realisation we too will be able to witness those things. Our sacred key is the divine consciousness. So, adjust yourself in that divine way. By his divine touch he wanted to give us that world where everybody is divine and worthy of worship. He used to address all his disciples in the most humble way as “Prabhu” (Master). He repays them respect in the same manner in which they offer it to him.
I cannot do all services in spite of knowing what is necessary. I owe much to the devotees for their pure desire to help me in performing my duties. I admit myself as one of the most worthless servitors of all. Once, my Godbrother, Rāmgopāl Bābu, found it difficult to understand a passage from Bhakti-rasāmṛta-sindhu, where a devotee is saying, “I will serve my Master exclusively; neither the Goddess Lakṣmī nor even Baladev will be allowed if they come to serve Him.” Rāmgopāl Bābu asked me whether or not the devotee is showing arrogance here. I read the śloka a couple of times and, by the grace of Prabhupād, I realised its purport. There is no arrogance in his attitude. There is no question of establishing his superiority as a servant over others. His attitude is that, “You are all worthy to be served, and I am the servant. You please wait; it is my exclusive duty to serve you. You are all my masters and I am to serve you all.” This very conception of considering oneself as a sole servitor promises us the celestial charm of the world of that highest realm.
Śrīla Prabhupād always said that it was his duty to do all the work, right from the cooking down to begging alms. Since he cannot do them all in spite of giving the best of his effort, he takes the help of the devotees in performing them. This is the philosophy of the celestial Goloka and also of the mahā-bhāgavat. There is nothing to rule over, all are showing mercy upon each other. There the master is requesting his disciples to shower their divine mercy by way of paying attention to his words. This is absolute reality; only love, devotion, compassion, etc., can substantiate that highest truth. The primary stage of those rarest of qualities is respect. The more respectful one is, the nearer he is to that world. He can even experience Goloka in this mundane world. The offering of service to Lord Hari that goes on here is not different from what is going on in Goloka. Śrī Guru tries to inculcate in us that great philosophy of Bhaktivinoda Ṭhākur. Other concepts are all insignificant and ludicrous to the extreme. Some are making an inch of advancement but boast laughable assertions of reaching Venus and touching the surface of the Moon. They are ecstatically proclaiming that they have the ability to throttle God to death. What a progress of science! They claim it would be a matter of a minute or a second to achieve those feats. But is it possible to kill Him by pursuing this line of thought? “Space is infinite”, is there any possibility to make that infinite, finite? Besides, there are many factors aside from the factor of time. Thought encapsulates our mental space and time. The law of thought originates from this space and time. There is no doubt that myriad numbers of inconceivable riddles and mysteries of impenetrable dimensions are there at the centre. Those whose minds have the absolute vision of reality, to them these thoughts are but jokes, the dance of madmen. By lifting themselves an inch or two in their cage, they dance and give an ear-deafening cry, maddened by their so-called progress.
These things we came to know from Guru Mahārāj and they must be the subject of our discussion. There is actually no famine in this earth. There is only acute hunger and thirst for want of Kṛṣṇa consciousness. No revolutionary set of concepts can become at par with Kṛṣṇa consciousness. It is ultra revolutionary, and it is without a second, for there are hardly enough people to justify the potential revolutionary essence within it. It is necessary to create loyalty and faithfulness, and it is sad to see rebellion. Opposing the all-conquering Divinity is the cause of this rebellion. So don’t rebel. You will see everything in its most serene glory. The ever sacred sweetness of holy kīrtan could save and sanctify all rebellious instincts and impulses in you, and assures the bounties of divine pleasures here and hereafter. Needless to say, the sacred vibration of the name of “Hari” in kīrtan brings about a feeling of reality in our existence, and it can bring about the attitude of proper adjustment. You will find all things are here in this world but we cannot claim them because we deserve them not. First deserve, and then claim. There is no scarcity of anything else in this world. The scarcity of all other things is nothing but the figment of our imagination. We are wrestling with our shadow and crying foul. There is a proverbial expression; “A bad workman quarrels with his tools.” The problems that you see are merely the creation of “bad workmen.” In Vaikuṇṭha everything is opulent in its pristine glory. It is possible by the grace of the Lord. How much do we know about our own selves? He is alive to my well-being. His Love is more than my love towards myself. Guru Mahārāj gave the inner essence of that transcendental world.
Today, we have Śrīpād Swāmī Mahārāj here with us and you can see two other souls have come to the lotus feet of Guru Mahārāj being attracted by his ineffable charm. Swāmī Mahārāj’s soft melodious talks on establishing Divinity, breaking the stubborn worldliness, inspire the people in large numbers from the far West to become his followers. They all are the unparalleled preaching and sanctifying grace of my Guru Mahārāj. The preaching sign of Śrīla Guru Mahārāj was to climb on the top of the tower completely.
Once, an advocate from Krishnanagar told us we should go the mountains and forests, instead of coming to the mundane people like him. I said Guru Mahārāj is not an ordinary saint to be disturbed by the existent mundanity of the place and so leave for a forsaken place for meditation. He descended from his celestial Goloka to capture this world by waging a totalitarian war in order to change it. He came to capture the forts of illusion. He came to overwhelm the moneyed people, the advocates, judges, barristers, kings, queens, emperors, and all the beautiful places of this world for the service of the Lord. He was fearless and ready to face any consequence. He said that whatever lesson I had learnt from the lotus feet of my Guru Mahārāj is to be given to this world and I have nothing to receive from here. Even an iota of his treasure would offer a sacred sublimity to this world. He said, pariṇāmitvād ā-viriñchyād amaṅgalam (SB 11.19.18), “What else can you offer me when even Brahmā, the creator of this universe, suffers for failing to reach Him through meditation?” Sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān
viriñchatām eti tataḥ paraṁ hi mām
, sudurlabhā Bhāgavatā hi loke, “Everything is within the periphery of my knowledge. How can you trouble me? What logic do you have to convince me? What protection would you vouchsafe me while being deeply absorbed in this worldly existence?” His knowledge of this world was vast, and he knew well what was needed in the context of all truths and realities.
When he went to Vṛndāvan after taking sannyās, he took two of his disciples in chaste Western dress. People jeered him and said that Vṛndāvan must be visited in utter simplicity, wearing only a piece of cotton cloth. In Vṛndāvan, he said that the piece of cotton cloth that you put on as a requirement for worship does not necessarily mean that you are qualified for worshipping the Lord. Worship of the Lord is not such an easy thing. Your dress does not speak whether you are as humble as a blade of grass, but your conduct, and that is what has to be achieved. Non-violence, according to Mahātmā Gandhi, is the weapon of the powerful. Although my Guru Mahārāj and all those revered Vaiṣṇavas possessed humility and renunciation, still they were opulent beyond measure. Even to see their humble clothing was a blessing to the eye. Such things cannot be attained by means of hypocrisy. They have the spirit to capture the world and they did that with élan (Rāja Rām Mohan Roy tried to stop that influence by quoting from the Upaniṣads, Brahma-sūtra, etc.). Nothing would be more beneficial than desiring intensely, from the core of one’s heart, to roll about in the dust of Vraja, even while ostensibly riding in a motorcar. It is dangerous if one is internally attracted towards sensual pleasures while pretending to be a picture of renunciation. What is the utility of dressing that way when the core of one’s heart craves for earthly pleasures? It is but depriving oneself from the realisation of the ultimate sense of the term. It would be unwise if one is unaware of the real purport of the dress, but puts it on just to follow its ritualistic significance.
Prabhupād radically cured the ailments of the Vaiṣṇavas and made them healthy. Like a surgeon he cut open the diseased part, removed the pus, and applied medicine to cure the affected area. He imparted a new vision to save and sanctify the values of the frail mortals in an age of chaos and conflict.
Those who are present here, many of them enlightened themselves by the touch of his golden wand. Knowledge is power, but Love is more powerful, and any price should be paid for that. All treasures can be sacrificed for attaining that blissful and sublime Love with which to enter that world of highest Divinity. We are unaware that we are caught in a web of fear (bhayaṁ dvitīyā-bhiniveśataḥ syād). We feel ourselves independent in spite of living without the liberty of Divine Love. In Śrīmad Bhāgavat this attitude of ours is stated as an act of committing treachery to one’s own self. Finite beings are all suicidal. More or less we are keeping ourselves busy in suicidal activities, and that is why he made an illuminative arrangement for the sake of redeeming the fallen, faithless, and servile creatures like us. His promise of the deliverance of this world and its living beings bears the stamp of the highest Divinity. Therefore to praise his lotus feet will bring us unimaginable benefit. His principle of all consciousness needs to be upheld with all its glory and spell. The web of illusions cannot entangle us if we uphold his philosophy of divine well-being; otherwise there is every possibility of getting lost in the vortex of worldly illusion. Tad Viṣṇoh paramaṁ padaṁ sadā paśyanti sūrayaḥ divīva chakṣur ātatam. Like the universal eye, the light-giving sun exists in the sky; similarly the lotus feet of Viṣṇu also spread across the realm above. To us, He is the Observer, not the object to be observed. He is the Knower, not the object to be known. If one’s mind is fully absorbed in selfless service towards the Lord, then he can observe that Observer and know the Knower.
He is in fact transcendental. The term ‘transcendental’ is a much-loved term of Śrīmad Bhāgavat, where materialism is dealt with in a scientific way and in accordance with the purest form of knowledge and not abstractionisms. It is said in the Bhāgavat that we must have devotion to that which is beyond the ken of our material perception (mṛyate anayā). The thing which is perceived within the range of inferior faculties of living beings are all gross. The transcendental is by its definition, beyond you (yato bhaktir adhokṣaje… adhah-kṛtaṁ akṣajaṁ indriya-jñanaṁ yena), it is far above matter. It exists prevailing over matter but remains inconceivable to our empirical minds. It is present like our guardian but our physical sense is unaware of its existence. Devotion is the path to transcend the barrier of our limitations, to have a tryst with that Unknown. Awakenment of devotion causes the evolutionary growth of the soul of the living being. And in the highest phase of evolution the soul’s supermost divinity will appear if the Lord is merciful.
It is said in Bhagavad-gītā,

ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam
chhandāṁsi yasya parṇāni yas taṁ veda sa veda-vit
(Srimad Bhagavad-Gita: 15.1)
[“It is said in the scriptures that this material world is like a Peepul tree, roots up, branches down, endless, yet transient. Its leaves represent the nourishing verses of the Vedas. One who knows this tree is a knower of the Vedas.”]

“Who is the master of the Veda? He, who is able to offer such a conception of the world. What kind of conception? ‘It is like a banyan tree, whose roots grow at the top of it and spread themselves like a burgeoning coral reef at the bottom.’ It conceives of the eye as the birthplace of beauty and the ear, the birthplace of sound.”
Śrī Śaṅkarāchārya gave an example while explaining the Vedānta. He said that while strolling in a garden in a dream it appeared to the dreamer that he was long acquainted with the trees of that garden. Although the trees were only dreams yet they appeared to the dreamer as real. Accordingly the visible world is the creation of our minds. When our mundane mind gets trapped in myriad numbers of our partial thoughts and fragmented feelings, they all appear to us as stark realities.
In Manu Saṁhitā it is stated,
yadā sa devo jāgarti tadevaṁ cheṣṭate jagat
yadā svapiti śāntātmā tadā sarvaṁ nimīlati
“When that Great Being is in slumber then everything is in deep slumber. There is no creation, no destruction or anything else. With His awakening everything becomes active.”
These are the kinds of finest conceptions given by those great souls. We can make our life truly enlightened and enrich our existence here and hereafter by associating ourselves with these supreme understandings of the all-embracing reality.
It is the blessings of that Divinity that I am here with my friends. He deserves all the praises that you heap on me. If I deserve anything, it is certainly not for holding this mortal body, not for having material knowledge that I gather from this world, but for being a chosen emissary for carrying the messages from that transcendental world. Yes, there is justification for having your praise. As the glory of fire is expressed when iron becomes red hot in fire, similarly the glory of the highest Divinity is expressed when the light of divine consciousness enlightens a man. Therefore, I consider that the glory, praise, etc., that you shower upon me is actually made for the lotus feet of my Śrī Guru and I pray that by the touch of the lotus feet of his ever illuminant resplendent glory, the world will find the perennial stream of spiritual fulfilment of the highest magnitude.
This article was originally published in Sri Gaudiya Darshan (Vol 15, No 4) by Sriman Devashis Prabhu.

Sri Vaishnava Toshani: Srila Guru Maharaj's Centenary Edition

Sri Vaishnava Toshani: Srila Guru Maharaj’s Centenary Edition, Jan–Feb 1995, Vol 4 #1 is presented here.
pdf file
Brahma Gayatri—The Ultimate Presentation
by His Divine Grace Bhakti Rakshak Sridhar Dev-Goswami Maharaj
The Perfect Guru
by His Divine Grace Bhakti Sundar Govinda Dev-Goswami Maharaj
A Glimpse Of Nectar
by Sripad B.A. Sagar Maharaj
How Could We Live Without Him?
by Sripad B.P. Janardan Maharaj
The Representative Of Sri Shukadev
by Sripad B.K. Giri Maharaj
A Glimpse Into His Divine Personality
by Sripad Yudhamanyu Das Seva Vikram
Relief In The Time Of Our Greatest Need
by Srimati Jivana Devi Dasi
Experiencing Unforgettable Mercy
by Srimati Kum Kum Devi Dasi
I Cannot Give A Certificate
by Sripad Srutrasrava Prabhu
Previous editions uploaded:
Jan–Feb 1992 Vol 1 No 1
March–April 1992 Vol 1 No 2
May–June 1992 Vol 1 No 3
Nov–Dec 1992, Vol 1 #6
May–June 1993, Vol 2 #2
Sept–Oct 1993, Vol 2 #3

My life is only meant for Krishna

By His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj
Devotee: Guru Maharaj, how can we please you? What can we do that will be pleasing to you?
Srila Guru Maharaj: Krishna is for Himself, that is He exists for His own purpose, and we also exist for him. When you can adopt this line of life, for which I am also trying to use my energy wholesale, when you will join that concern, then I will be pleased.
What I am to do with this life, I like that others will also follow that. My life is only meant for Krishna, and naturally I would like that others will also follow this same route. That is only natural. “Sri Chaitanya manobhistam”, what is the desire of Sri Chaitanyadev, and accordingly, the desire of my Guru Maharaj, I want to work towards fulfilling that.
Under the direction of my Gurudev, I am following the path to Radha-Krishna consciousness, where we will enter the domain where Radharani is serving Her most beloved Lord Krishna. We consider this to be our highest goal, and anyday, anytime in this infinite time, we want to reach that goal, the highest ideal. It is our only aim in life, and we consider that everyone should accept it as their summum bonum.
What is the most faultless, purest conception of life? Exploitation is filthy, and renunciation is zero, therefore service, loving service is the highest zenith of purity. We want to prepare ourselves for that cause—the most intense loving service with no tinge of exploitation. Purity depends only on how much we can sacrifice our self for the highest object, and that is love proper. It is based on sacrifice, not on exploitation. Love proper stands on the plane of sacrifice. As much sacrifice, then that much we will have love, the basis of love must be sacrifice—the pure love. Die to live. Sacrifice does not end only in renunciation. That is only the negative side, but there is positive sacrifice. Sacrifice for the perfect cause, the absolute good. And that sacrifice is living, it does not just reach the zero and disappear, not that samadhi. No, it is the most intensified life, possessed of the highest degree of living energy. The standard of that sacrifice we cannot conceive of and we may never be able to reach that standard. Here we have some experience of heat but within the sun how much heat is there? It is inconceivable, and intolerable to us, but we cannot deny that it exists. The highest degree of heat is found in the sun and there are also substances that can stand that heat, but we can only tolerate the sun from some distance. So in the same way, we can only render service under the direction of the highest servitors. In Krishnaloka there is a special group of servitors in every rasa; dasya, sakhya, vatsalya, and madhura (servitude, friendship, parental and consorthood), and we are to reach that certain distance in relation to them where we will thrive most. We cannot stand if we venture to go nearer. So Radha-dasya is necessary, or Yashoda-dasya, Nanda-dasya, Sudhama-dasya, because their degree of serving sacrifice will be intolerable to us, due to our constitution. Only from behind them can we render our service. We can do our duty and that will be our acme. Our highest aspiration should be there, this has been recommended for us.
The first group is already there, and we can never take the place of them. Only from behind them, in the second or third line, we can do our best work, and our highest attainment will be from that position. From there we will be able to have some experience of the higher order, we will get some view how things are going on in the area of most intense heat.
One poet has written that if the fly falls into the pot of honey while trying to taste its sweetness, then he will die. Its wings will be covered with honey and it will drown there. But if, instead of honey the pot is filled with amrta then the fly won’t die, because it is amrta. Taking the sweetness of that amrta one will get eternal life.
So we cannot tolerate the “heat” but that heat is sweet heat. It will not burn us but we can’t stand, we can’t raise ourselves up to that degree. It is not within us. Just like we are limited as to what we can see. The most intense light is invisible to us, for example the X-ray. And sound, a very high sound will be inaudible to us, as will a very low sound. Only in the middle can we hear. The senses are like that, and the position of the soul is also like that, it has its range within which it thrives.
Visvanath Chakravarti has in a nutshell described what is our duty, that our object of adoration is the Lord Nandanandana, Krishna, the son of the King of Vraja, and His capital is Vrindavan. A sweet forest town. The Jamuna is there, Radha Kunda, the Govardhan Hill, and so many kadamba trees, lotus flowers—many wonderful things. A garden town, Vrindavan, that is His capital. And there we find a peculiar type of worship which has been designed by the damsels of Vrindavan, the Gopis. They have discovered a very peculiar, sweet type of service, worship of their Lord of Love. We have much charm for that. The type of worship and adoration designed by the Gopis, that is the most attractive.
How do we know that this is the truth? This may all be imagination. Where is your evidence, your witnesses, where is your guarantee that you may get that thing? Who can say that it is not purely imagination? The great scripture Srimad Bhagavatam, which is acknowledged as the very gist of all revealed scriptures, that holy book stands guarantee for us all. And what does it offer, that Bhagavatam? You are to aspire and strive so hard, but what will be your remuneration?
You will receive the fifth end of life, and that is Love Divine. You will be able to taste that nectar of Love Divine. That has been reserved for you. And where do you get that? Who has taught that? Who has given this information to you? Sri Chaitanya Mahaprabhu, that great Lord, Chaitanyadev. He has come with all these fine things, these wonderful things and our greatest respect is for this advice, this direction of our life.
Devotee: Maharaj, can we all get there?
Srila Guru Maharaj: Yes, we can all have our birth in that land. All can be accommodated there, that is the nature of the infinite. But there is gradation according to our capacity. Santa, dasya, sakhya, vatsalya, madhura, in this way the hierarchy is there. There is the clerk, the officer, the confidential officer—gradation. The friendly circle, they will have to serve under Subala, Sudhama, Sridham, etc., their eternal leaders in that rasa. In the filial circle, Nanda, Yashoda and others are the permanent leaders, and we may serve under them. In madhura-rasa also there is the selected group. So we are to be located in some area of service. So many services are there; the garland service, the food service, the fanning service, and so on. So according to my inner taste I shall be grouped there in a particular section where I will get my duty. There I will get my best satisfaction, I will be fulfilled as much as may be contained within my heart. And sometimes, like hunger, I will feel separation and then there will be union. Separation will prepare us for relishing the food even more. In this way there are so many arrangements in that land. Heart’s transaction has its facility there. Bhakti comes from the heart. Heart holds a higher position than the brain. Ruchi (taste) is the sweetest thing there. No calculation is found in Vrindavan. In Vaikuntha of course, the position of brain is there to some degree. But in Vrindavan—reflex action, inspiration, love is the moving force.
In this article Srila Sridhar Maharaj beautifully illuminates this well known verse encapsulating Mahaprabhu’s conception,
aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam
ramya kachid upasana vrajavadhu-vargena ya kalpita
srimad-bhagavatam pramanam amalam prema pumartho mahan
sri-chaitanya-mahaprabhor matam idam tatradarah nah parah
(Srila Visvanath Chakravarti)
“‘Our worshippable Lord is the son of the King of Vraja, Krishna, whose abode is Vrndavan. The most pleasing worship is that performed by the wives of Vraja. Srimad Bhagavatam is the flawless authority, and divine love is the ultimate goal of human life.’ This is the conception of Sri Chaitanya Mahaprabhu, and we adore it as supreme.”
This text was originally published in Counterpoint by Sriman Devashis Prabhu

Vaishnava Toshani Vyasa Puja Edition

Sri Vaishnava Toshani Special Vyasa Puja Edition, Nov–Dec 1993, Vol 2 #10 is presented here.
pdf file
epub file
I Cannot Forget My Love For You
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Everyone Knows His High Position
by His Divine Grace B.R. Sridhar Dev-Goswami
Offerings From The Sannyasis
Offerings From Seva Vikram And Seva Sundar
Offerings From The Assembled Devotees
Offerings From The Children
Previous editions uploaded:
Jan–Feb 1992 Vol 1 No 1
March–April 1992 Vol 1 No 2
May–June 1992 Vol 1 No 3
Nov–Dec 1992, Vol 1 #6
May–June 1993, Vol 2 #2
Sept–Oct 1993, Vol 2 #3

Lord of the cows

“May that Lord of the cows be satisfied by us. Who is Indra when compared to Kṛṣṇa? Kṛṣṇa is the master of Indra. And yet He has appeared as the master of cows; the Supreme Absolute Truth has accepted a simple position as the keeper of cows. Superficially, He is a mere cowherd boy. But let that cowherd boy, who holds within Him the power of controlling the whole universe, be satisfied with us. We want to worship that Lord who has taken the humble position of the king of the cows.”

Excerpt from Loving Search for the Lost Servant by our Param Gurudev, His Divine Grace Srila B.R. Sridhara Deva-Goswami.
deve varṣati yajña-viplava-ruṣā vajrāśma-varṣānilaiḥ
sīdat-pāla-paśu-stri ātma-śaraṇaṁ dṛṣṭvānukampy utsmayam
utpāṭyaika-kareṇa śailam abalo līlochchhilīndhraṁ yathā
bibhrad goṣṭham apān mahendra-mada-bhit prīyān na indro gavām
(Śrīmad Bhāgavatam: 10.26.25)
The very gist of the Govardhan-līlā, the very substance of the Pastime, is represented in this verse. The milkmen in Vṛndāvan used to observe a sacrifice to satisfy the king of heaven, Indra, at whose command the rain, clouds, and other subtle elementary powers move. The main wealth of the cowherd men is the cow, and the cow’s main food is grass. Only rain can produce grass, and so the cowherd men used to perform sacrifice to satisfy the subtle power who is supposed to be in command of natural substances like rain.
By satisfying Indra, favourable rains would come and there would be sufficient grass. The cows could then graze easily on the grass and generate milk profusely. The gopas, the cowherd men and their families, used to make different preparations from the milk, sell them in the marketplace, and in that way earn their livelihood.
As the grazing ground in one place was finished, they would move from one forest to another. Only for the purpose of obtaining grass for the cows, Kṛṣṇa’s father Nanda Mahārāj and the cowherd men would wander from one place to the next. In this way, they lived sometimes in Vṛndāvan, sometimes in Nanda Grām, and sometimes in Gokul.
Once, Kṛṣṇa wanted to assert Himself and modify the worship of Indra. He wanted to establish His own domain, Vṛndāvan, in its pristine glory.
Although He was only a boy, He was a boy of extraordinary capacity. He was only seven years old. But in the Padma-purāṇa, it is said that the development or growth of special personalities is one and a half times that of ordinary persons. Although Kṛṣṇa was only seven years old by ordinary calculation, He was eleven according to general calculation.
Kṛṣṇa said, “Why should we perform this sacrifice to Indra? We have a direct concern with Govardhan Hill and not Indra.” He announced this idea to the gopas, and somehow, willingly or reluctantly, the gopas submitted to the advice of Kṛṣṇa. Nanda Mahārāj was influenced by affection for his son, and, because he was the king, he told them, “This time we shall worship Govardhan Hill and not Indra.”
Indra insulted
And so the gopas, the milkmen of Vṛndāvan, followed Kṛṣṇa’s advice—some reluctantly and some willingly—and they began the sacrifice for Govardhan Hill. This news reached Indra, who thought to himself: “A boy of special capacity lives there. Now He has taken the leadership of Vṛndāvan and stopped this ancient sacrifice to me. For a long time it was the tradition of the gopas to perform sacrifice to satisfy me, and now one boy is the cause of stopping my sacrifice!” He was very much enraged. Indra ordered the clouds and the wind and the lightning to attack the residents of Vṛndāvan.
According to Vedic understanding, all the elements are personified. In ancient days, the Āryans and rājarṣis, elevated human beings and great sages, used to see everything as persons. They saw everything in a personal way. They thought of the creepers, the trees, and everything else in the environment as persons. They understood that they were all persons who, according to karma, are wandering through the different species of life.
Once, I was asked by a professor of biology about alternatives to Darwinian evolution. I advised him that evolution from consciousness to matter may be understood on the basis of Berkeley’s theory. Whatever we think of is really part of our consciousness. And consciousness means person. Everything that we may be conscious of is a person. We may think of the wind as an inanimate object, but it was thought of in the Vedic line as a person. Lightning, wind, clouds, and rain are all persons. Whatever we consider to be elementary matter, gross and subtle, was all considered by the ancient seers of the truth to be persons.
Indra commanded the wind, the clouds, and the rain to go and devastate the whole area of Gokul Vṛndāvan. “The residents of Vṛndāvan have insulted me!” He said. “They have rejected me, have stopped worshipping me, and are instead worshipping that mountain, that hill of Govardhan. I can’t tolerate this insult! Go and devastate them.” By the order and wrath of Indra, the master of all the higher subtle elements, heavy rain began to fall. And so thunder, hail, and rain simultaneously attacked the whole of Vraja Maṇḍal.
Consequently, all the residents of Vṛndāvan were thrown into a great disaster. Misery, pain, and sorrow afflicted the animals and the protectors of the animals, the gopālas. So, the helpless—the women, children, and animals of Vṛndāvan—had no alternative but to take refuge of Kṛṣṇa. They all came to Kṛṣṇa for relief. They cried, “O Kṛṣṇa! Now what are we to do? You influenced us to stop the sacrifice meant for Indra, and now Indra, being vindictive, has begun to afflict us in this very heavy way. How can we live? Please save us!” They all came to Kṛṣṇa for protection. Seeing this, Kṛṣṇa had much pity for them. Being merciful upon them, He smiled a little, thinking, “They have all come to Me for relief.”
At that time, with only one hand Kṛṣṇa lifted up the Govardhan mountain. For Him, it was a very easy thing; with only one hand, He uprooted the hill and lifted it up as a child lifts a toy ball. And holding up that great mountain, Kṛṣṇa gave protection to all those who were living in Gokul. The men, women, and children of Vṛndāvan brought the cows and all their worldly goods and took shelter beneath Govardhan Hill.
The whole cowherd society was given shelter under that hill. In this way, by lifting Govardhan Hill, Kṛṣṇa gave protection to the residents of Vṛndāvan, and crushed the pride of the lord of heaven, Indra himself.
And so Nanda Mahārāj prays in this verse, “May that Lord of the cows be satisfied by us. Who is Indra when compared to Kṛṣṇa? Kṛṣṇa is the master of Indra. And yet He has appeared as the master of cows; the Supreme Absolute Truth has accepted a simple position as the keeper of cows. Superficially, He is a mere cowherd boy. But let that cowherd boy, who holds within Him the power of controlling the whole universe, be satisfied with us. We want to worship that Lord who has taken the humble position of the king of the cows.”
From this verse of Śrīmad Bhāgavatam, we can understand the position of the Lord’s Pastime at Govardhan. It is also described here that when the Vraja-vāsīs worshipped Him and engaged in sacrifice for His satisfaction, they saw Govardhan Hill as the Supreme Person, extending His hands, accepting the things offered to Him, and feeding Himself.
At that time, Kṛṣṇa pointed out, “You see! You thought that Govardhan Hill was only a heap of stone. No—it is living, it is the Supreme Personality of Godhead.” At that time, Kṛṣṇa revealed Himself as Govardhan Hill and showed how it is also His extended self. According to authorities in our line, Rādhā Kuṇḍa is the extended self of Śrīmatī Rādhārāṇī, and Govardhan is the extended self of Kṛṣṇa. And so we worship a stone from Govardhan Hill, a part of Giridhārī, as Kṛṣṇa Himself. We may understand from this that a part of the infinite is infinite. And yet so feeble is our ordinary vision that although Govardhan-śilā is a part of the infinite, and therefore also infinite, to our material vision it is only a piece of stone.
This Pastime shows that a thing may appear to be ordinary stone, but its possibility is infinite. In the general sense, Einstein’s theory of relativity has announced that anything we see is that thing plus something more. In his own scientific way, he explains that the reality of a thing includes its possibilities, its prospect—reality is not at a standstill.
Reality is not limited to what is seen or conceived by our senses. Our vision or estimation of anything may be limited, but unknown to us, its prospect may be unlimited. Everything has infinite possibility. We do not even know what infinite possibility a particle of sand may have. We do not know what sort of possibility may exist within a leaf of a plant. It may appear ordinary, but it may contain invaluable medicinal properties.
God the beautiful
A part of the infinite is also infinite. The Govardhan-śilā represents Kṛṣṇa as the master and keeper of cows. Within Govardhan is that mild and soft conception of God the beautiful. We beg for His mercy, His affection, and His gracious glance upon us.
That may save us from the negative influence of this material environment. When we try to put a stop to our material form of life and take our course towards Godhead, Kṛṣṇa consciousness, neglecting the imperative duties that are upon us, so many difficulties may come to trouble us, to trap us in our journey towards the ultimate truth. But if we stick to the order of Kṛṣṇa, He will protect us. Kṛṣṇa confirms this in Bhagavad-gītā:
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śuchaḥ
He says, “Abandon all other conceptions of duty and just surrender unto Me. Have no fear. I shall protect you and free you from all sinful reactions that might arise from neglecting your ordinary duties.”
Different material tendencies and mental impulses may attack us—even Indra himself, the king of heaven and the controller of all ordinary activities, may attack us—but if we are attentive towards our goal, if we are careful to read the order of Kṛṣṇa, He will protect us in the shade of His lotus feet. He will give us shelter under the shade of Govardhan Hill, where no Indra will be able to touch our heads. And with full faith that Kṛṣṇa will give us protection, we should try to take shelter under Govardhan Hill and pray: “O Kṛṣṇa, give me protection from all the difficulties that may come to attack me because of my leaving behind my ordinary obligations.”
Although many anomalies may try to catch us, Kṛṣṇa will protect us. And in His representation as Govardhan Hill, that wonderful master of the cows will save us from all sorts of difficulties. How is this possible? God works wonders. His ways are unknown and inconceivable.