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nama o viu-pdya ka-prehya bhrmate bhaktisiddhnta-sarasvatti nmi

r-vrabhnav-dev-dayitya kpbdhaka-sambandha-vijna-dyine prabhave na

mdhuryojjvala-premhya-r-rpnuga-bhar-gaura-karu-akti-vigrahya namo stnamas te gaura-v-r-mrtaye dna-tr

rpnuga-viruddhpasiddhnta-dhvnta-hrRemembering rla Prabhupda published as the respectful

Srasvata Gauya Vaiava Sagha presented on the auspiof the 139th appearance day of

O Viupda Paramahasa-kula Mukua-mai Ananta r Vibhita rla Bhaktisiddhnta Sarasvat Gosvm Pra

(His Divine Grace rla Bhaktisiddhnta Sarasvat Gosvm PCrest Jewel of the Society of Swan-like Liberated Personalities, Wwith Unlimited Glories, and Who is the Spiritual Master as effulg


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Main Reference Books1. The weeklyGauya, 14th volume2. Lectures of rla Prabhupda, 4th Volume3. Letters of rla Prabhupda to his followers and well-wishers4. r Caitanya-bhagavat, Gauya-bhyacommentary5. r Caitanya-caritmta, Amta-prabhva-bhyaand Anubhyacommentaries

Publisher: Vraja Srasvata Gauya Vaiava SaghaTranslator/Editor: rmad Bhakti-vidagdha Bhgavata Mahrja

Special AcknowledgmentThe special effort rendered by the following devotees is es pecially praiseworthy in translating, editing,proofreading and publishing this booklet:rpda Bhaktivednta Viu-daivata Mahrja, rpda Sundarnanda Brahmacr, rmat Vicitrds, rmat Svitr ds.Vraja Srasvata Gauya Vaiava Sagha expresses gratitude to the above-mentioned devotees and alsoto the author, editors and publishers of the reference books that w ere used in publishing this booklet.The 139th Celebration of Vysa Pj of rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda wasorganized by Vraja Srasvata Gauya Vaiava SaghaPhlguna Ka Pacam, Tuesday, 5 Govinda, 525 r Gaurbda, 12 February 2012, SundayLocation: r Rpnuga Sevrama, r Rdh-kua, Ph: 2962281, M: 09411065076

r Vysa Pj Management CommitteeGuardian: Tridai-svm rmad Bhakti-ballabha Trtha Gosvm Mahrja

Tridai-svm rmad Gopnanda Vana Gosvm Mahrja(Mobile: 09163161164, 08902488688)Chairman: rmad Bhakti-cakora raut Mahrja (Nandagaon: Mobile: 9917612667)Vice-chairman:rmad Bhakti-vidagdha Bhgavata Mahrja (Nandagaon: Mobile: 9411063669)Office President: Tamla-ka Brahmacr (Imal-tal, Mahprabhu Mandira, Vndvana. M-9410041011)General Secretary: rmad Priynanda Vana Mahrja (Bhajana-kutra,Vndvana. Mobile: 9897464841) Joint General Secretary: Ajita Govinda Brahmacr (r Vinoda-v Gauya Maha, Vndvana. Mobile:9536626195)S e c r e t a r y : r m a d B h a k t i - u j j v a l a R d d h n t i M a h r j a ( r C a i t a n y aG a u y a M a h a , V n d v a n a . M - 9 4 5 6 6 5 4 3 0 2 , 0 5 6 5 - 2 4 4 2 1 9 9 ) J o i n t S e c r e t a r y : r m a d B h a k t i - p r a b u d d h a D a M a h r j a ( r K u j a - b i h r G a u y a M a h a , R d h - k u a . M - 9 7 6 0 1 3 3 7 4 1 )Treasurer: rmad Sat-cit-nanda Vana Mahrja (Bhajana Kura, Vndvana. Mobile: 9997130440)A s s i s t a n t T r e a s u r e r : r m a d B h a k t i - s u n d a r a P a d m a n b h aM a h r j a ( r m a d C a i t a n y a M i s s i o n , V n d v a n a . 2 4 4 3 6 0 3 )Organizer: r Om-praka Vrajavs, M.A. L.L.B.Shitya-ratna(Mobile: 9997810369, 09602865627, 0141-2306430)

News of Bereavement:The guardian of our Vraja Srasvata Gauya Vaiava Sagha Prapjya(most worshipable)tridai-svmrmad Bhakti-viksa Govinda Mahrja has entered theeternal pastimes of r r Rdh-Ka on 8 July 2011,Gaura-saptam. All the members of the Sagha offer homage to him and pray that may he bestow protection on us forever.Copyright Notice: Anyone is welcome to reproduce the contents of this magazine as theyare by citing the proper source and without modifying or altering the contents.

Genius in learning surely elevates a person designation in this world and he is greatly But along with that erudition, if devotioSupreme Lord manifests in any great soul, th

to be known as the most desirable union. Thattempt to perform bhajana but are ignoranalways hear the scriptures from erudite devohearing stras, their bhajana will run smooa jvaconsiders the scriptures which establdevotion or transcendental wisdom as equal toeducation, then hisbhakticannot develop. For ipersons performingbhajana, listening to mesthe Bhgavatfrom saints is the only helpful metheir spiritual practice. Otherwise, their tendbhajanawill deteriorate day by day. The matsahajiydoctrine will then attack them and mafall from the spiritual path. Materialisticsahoften overly proud of being expert inbhajainfected by extreme ignorance; thus they opstras and get bewildered. They alienate thefrom the auspicious messages of mahjanas ssdhu-stra-guru-vkya, hdaye kariy aiky.

(Excerpt from rla PrabhpdasGauya BhyacommCaitanya Bhgavat, di-l

Remembering rla Prabhupda 2012


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PrefaceBy the blessings of ourguru-vargasand the boundless compassion of r Prabhupda,we are presenting herewith Prabhupda Smrik, 7th issue. This year, along with theregular issue in Hindi, we are presenting it in English for the first time to propagaterla Prabhupdas message to a broader circle. We have named the English versionRemembering rla Prabhupda. Members of the Vraja Srasvata Gauya VaiavaSagha are not confined to a particular geographical region; rather, the members of rla Prabhupdas noble spiritual family who are residing in Vraja, whether by bodyor by mind, all are members of oursagha. rla Rpa Gosvm Prabhu instructed thatdevotees should reside in Vraja. As spiritual descendants of rla Prabhupda loyalty tor Rpa Gosvm Prabhu is our foremost criterion. What should be the considerationof a Rpnuga functioning as aguru? The mentality to sit on thevyssanais clarifiedwith rla Prabhupdas unique example. Vaiavas, ignorant of scriptural knowledge,often invoke non-Vedic Vaiavism, i.e., the materialisticsahajiys doctrine, andbecome faithful to the Buddhists. rla Prabhupda, the foremost scholar of the era,inspired us to study the Vedic scriptures along with chantingnma-sakrtana. WeRpnugas are worshipping the highest achievement of the Vedas, i.e., r NmaSev. The method of r Nma Sev in the Rpnuga stream was exhibited crystalclear in the conduct and teachings of rla Prabhupda. We believe that to dissipatethe current increasing misconceptions regardingr nma-bhajanain the Rpnugastream, rla Prabhupdas discourse will act as a brillantly illuminating sun.

We are offering this humble effort in lotus-like hands of the Vaiavas with

the hope to please them, ourguru-vargasand rla Prabhupda. May we invoke theirblessings and delight all of rla Prabhupdas family members. Falling at their lotusfeet we again and again pray for their causeless mercy.

r gaura-sarasvat kikara-anucaraTridai Bhiku,

r Bhakti Vidagdha Bhgavata

Table of Contents1. Vysa Pj Reciprocation 52. Mentality of a Rpnuga 153. Hari-nma in Solitude 164. rla Prabhupda at Rdh-kua (Morning Discourse) 175. r Nma Bhajana 25

6. Piercing the Transcendental Ear 277. rla Prabhupda at Rdh-kua (Afternoon Discourse) 288. Mantra and Nma 33

9. Mah-mantra 3410. Meditating on the Eightfold Pastimes 35

rla PrabhupdasVysa-pj Reciprocation

10 February 1928, Friday (r Govinda-pacami, 441 r GaurabdhMaha, 1 Ultadingi Junction Road, Kolkata

[spoken towards the end of the program in response to all the tributes offdistinguished guests, well-wishers from the Gauya Maha, and

Auspicious Invocation Glorifyingrla Vysadeva

At the beginning of theMahbhrata, in the auspicious invocation

nryaa namasktya nara caiva narottamamdev sarasvat vysa tato jayam udrayet

[Before reading this great scripture, one should offer respectful obeisances unGodhead, Nryaa, unto Nara-nryaa i, the supermost human being, unthe goddess of learning, and unto rla Vysadeva, the author.]

At the beginning of the year we also like to show our apprecidvaipyana Vedavysa.

The worshipable Lord of rmad Vysa is r Nryaa. He is the prabhu), The Supreme Absolute Truth and the Supreme Person. of His internal potency, Sarasvat Dev is Nryan. She is the endowed with all melodious, transcendental qualities. After addreCouple, it is the eternal custom to glorify r Gurudeva, the spiriVysadeva.

The Nara or Viu form of the universal creator, the Suprrepresentative, four-headed r Brahm, are the primeval cause

rla rdhara Svm, who appeared in the spiritual dynasty orguru-Viu-svm says:

vg-i yasya vadane lamr yasya ca vakasi yasyste hdaye savit ta nsiha aha bhaje



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[I offer my prayers to that Bhagavn r Nsiha, upon whose tongue Sarasvat, the goddess o f speech,eternally stays, upon whose chest Lakm alw ays resides, and in whose heart dwell s the transcendentalpotency of spiritual consciousness.]

The first, ord-guru, of the Brahm-Madhva-Gauiya-Vaiava Sampradya,catur-mukha(four-headed) Brahm, possessing in his heart thesavit or knowledge potencyof r Nsiha and Sarasvat, narrated the four Vedas from his four different mouths.r Nrada heard that, and also recited that very same song. For this reason only rVysadeva could honour r Naradas words.

For the well-being of the future generations, the same Vysa defined the process of thefavourable and unfavorable* devotional cultivation at the lotus feet of r Nryaaas akara, or infallible, and removed all fallible characteristics.

r Nsiha-ll is the pastime of the same Viu who infused the transcendentalopulence of beauty in the heart of the prime erudite, Lord Brahm. Because of that,r rdhara Svm presented in the abovelokahis worshipable r Nryaa as rNsiha for his followers.

Worship of rla Vysadeva in the Footsteps of rla Nitynanda Prabhu

Once jagad-guru r Nitynanda Prabhu performed Vyasa-puja in r Navadvpa.Today, following in His footsteps, we are prayerfully offering our submission for the

worship of r Vysadeva. We earnestly proffer this respectful homage to our primeguruBrahm, his follower r Nrada, his follower r Vedavysa and the followers of r Vysa. Also included are rmad nanda-trtha (r Madhvcrya), r Nitynanda,r Advaita-crya and all their worshipful Gauya associates. In the bona fidedisciplic succession orguru-parampar, such a ceremony is one of our most importantperformances of devotional service.

The cryas in our disciplic succession only recite the Vedas that are sung by rVysa. So today, following their example we also prepared ourselves to offer tributesat the lotus feet of r guru.

*Unfavorable devotional cultivation refers to demons such as Kasa, Jarsandha,

Aghsura, etc., who all achieved their eternal infallible stage, never to fall in thematerial world again.


Speciality of Mgh ukla Pacam and Ka Pac

Children (those who cannot distinguish good from bad) offer theiron Gaura-pacam, the fifth day of the bright fortnight of the monthFebruary) to please the deity of material education (apar-vidy). Othe dark fortnight of the month of the Mgha we are offering tribupresiding goddess of spiritual education [Par-vidy-dev]. That oby the beautiful hands of r Vysa.

yasya deve para bhaktir yath deve tath gurau

tasyaite kathit hy arth prakante mahtmana[Only unto those great souls who have implicit faith in both the Lord aare all the imports of Vedic knowledge automatically revealed. (vetva

Because we have attained the qualification to hear thismantra [havinsad-guru], we are executing the sacrifice of r Vysa-puj. rm(r Madhvcrya) who, ascrya was seated on thevyssana,was acelebration of r Vysa-pj. Following his example, being seateddescendants in the bona fide disciplic succession, explainrmad Bthe commentary of r Madhvcrya.

Humble Entreaty to Always Engage in Guru-sev

From the material point of view, lack of qualification obviousascending thevyssana. Our humble entreaty at the beautiful lotus fand rpda rman Madhvcrya is that, although we are devobeing in the grip of the troublemaking tendency to deny the ordmay we never decline the service of r Gurupda-padma. In orof worshipping r Vysadeva, r Madhv-muni (r Madhvpastime of being agurufor eighty years. In his incarnation as Bhmact of ka-sev(service to r Ka) in the battle of Mahbhmood of servitude unto r Gaddhara (r Ka, the wielder oto those who were antagonistic to Ka. Another time, as r Vhe helped in the annihilation of the opponents of r Rmacanpersonality, in the form of the Wind-god Vyu, lifting up Vaikuallows the eradication of transcendental eternal existence.



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After the disappearance ceremony of r Madhva on theukla-navam(ninth day of the bright fortnight) his descendants, myguru-vargas*, are accepting me today as thepriest for r Vysa-pj. It is only their pastime to follow in the foot-steps of mah-bhgavatas. In my inherent identity, I know myself as an eternal servant of the rRpnugas (the followers of rla Rpa Gosvm.), even though I am unworthy andeven unfit to be acknowledged. Therefore, due to my incompetence I have a temporarydisorder. Only if the audience forgives my audacity can I get the right to be engagedin their service. If you silence me, then you will not give me the freedom to worshipr Vysa. Because of that I pray to you pitiably you have authorized innumerablegreat personalities to perform r Vysa-pj, so to me also, please give permission

for a moment to perform that pj.Glorification of Hari by Following the Line of Revealed

Truth in Disciplic Succession (rauta-panth )

As a priest for r Vysa-pj, I am not climbing onr vyssanawith the help of austerities. Rather, whatever service I am doing in order to please my r Gurudevaand his predecessors, is established on the doctrine of incarnation, or descendingprocess of deductive knowledge. In this phenomenal world, I am not desiring to bedeceived by the effort to attain the invincible entity with the help of the jna process.Therefore, in obedience to the subordinatesampradyaof r Caturmukha Brahm,to carry out the order of followers of r Vysa and in admiration for the endlessmercy of the r Rpnugas, today by means of a brief discussion of the devotional

process delineated by r Rpa, I am offering my tribute at the lotus feet of r Vysa.Not only at the feet of r Vysa, I am also offering my worship at the feet of Gauyaguru-vargaswho are obedient to r Vysa.

To offer that service, by the order of myguru, I am demonstrating my boldness todisregard the contemptible act of the empirics, who try to attain the Absolute Truththrough their own efforts. By doing this, I am not neglecting the advice to be morehumble than a blade of grass (td api sunca). While describing the glories of the rRpnugas, I am not finding any hindrance to be tolerant like a tree. Nor am I violatingthe words of my r Guru by nurturing an unreasonable longing to be established inany material reputation.

*Showing an example of Vaiava humility, rla Prabhupda refers to his disciples asguru-varga,crediting them as his spiritual preceptors.


Desiring to be indoctrinated in the standard of mnada-dharma, cto each and everyone and abandoning the act of measurement, the topics of the limitless, unmeasurable Vaikuha world. I amthe good or bad effects of these narrations. So, in remuneration,mundane criticism or glorification. Eternal associates of the Lofollowers past, present and future all are my worshipable r Ghave taken shelter at the lotus feet of r Brahm-Nrada-Vysaall of them are the personification of the Supreme Lord in the fobe blessed if I can get their refuge eternally. Then my disease of mwill be cured, and I shall recognize two female ghosts, i.e., materi

and liberation (mukti), as Ptan instead of knowing them as mypetition is this: may knowledge ( jna ) and renunciation (vairremain responsible sons of Mother Bhakti and may they never their mother. They should never consider their mother as maids

r Santana-Rpa-Raghuntha-JvaThe Carriers of r Caitanyas Victory Flag

r Caitanya-deva instructed r Rpa Gosvm Prabhu in the trappointed r Santana Gosvm Prabhu as thecrya of bhakti-sidconclusions) and bestowed on himsambandha-ik(the knowlentitys eternal relationship with r Ka). Those instruct(Santana-ik), which are brilliantly reflected in r Jva, shin(the preceptor of rmad-Bhgavatam).

That submissiveness to r Rpa in the form of personified dthe respected r Raghuntha dsa Gosvm Prabhu, who is submission to Svarpa. That submission to r Rpa and Svarbeautiful image of ancrya, filling tirelessly the water of hopGauya-heart. r Jvas heart obedient to r Rpa is the protecthat ocean of devotion, prohibiting the flow of contaminated wapasiddhnta(opposition to proper siddhnta) and anarthas.

rla Jva Gosvm is not Opposed to Paca-rtra or to Rup

The bhaktias practiced and prescribed by r Caitanya MahprabRpa and is present directly in his writings. In hisDurgama-sagar Jva Gosvm does not refute the pacartra doctrine. Some pe



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idea that r Jva Gosvm opposed pacartra , and thus gave supremacy to seminalsuccession and establishedsvakya-vda.In this way they accuse him of more or lesschanging his subservience to r Rpa, but the followers of Rpa-Raghuntha are notin accordance with this vile verdict. Gauyas, like rmad Kadsa Kavirja Gosvmand rman Narottama Prabhu, are doctors for curing the disease of despicable belief.Mana-ik, Vilpa-kusumjali, etc., demonstrate the quintessence of fidelity to rRpa. Therefore, I like to pray that being situated on r Vyssana in submission tor Jva, we may become acquainted with and dedicate ourselves to the nature of thepure jva(the living entity) and the obedience exhibited by Svarpas Raghuntha.Adopting this mentality, it is our aim to worship r Vysa in order that all mundane

perturbation be expelled and the transcendental serving attitude may arise in ourheart. May the servitorship of Svarpas Raghu bestowed by the nectarean oceanof devotion (r bhakti-rasmta-sindhu) and guarded by r Jva protect us from therogue of non-eternal servitude to the six enemies (lust, anger, etc.); may it showerthe water of everlasting life and stop our sensual hankering.

gurau gohe gohlayiu sujane bhsura-ganesva-mantre r-nmni vraja-nava-yuva-dvandva-arae

sad dambham hitv kuru ratim aprvm atitarmaye svntar bhrta caubhir abhiyce dhta-pada

[O my dear brother, my foolish mind, taking hold of your feet, I humbly pray to you withsweet words. Please give up all pride and quickly develop deep, loving attachment for thespiritual master, r Vraja-dhma, the residents of Vraja, the Vaiavas, thebrhmaas, yourdk-mantras, the holy names of the Supreme Lord, and the shelter of r r Rdh-Ka,the eternally youthful Divine Couple of Vraja.(Mana ik 1)]

The Non-dual Knowledge of r Santana, r Rpa, r Raghu and r Jva

While hearing the instructions from r Caitanya-deva, r Rpa Gosvm referredto his previous identity as Dabira Khsa. His followers in thesampradya, wellconversant with the science of the nature of devotion (bhakti-svarpa-vijna), beingacquainted with him as r Rpa as he was called by rman Mahprabhu, did notidentify him as Dabira Khsa. r Rpa Gosvm exhibited the pastime of receivingdevotional education from r Gaurasundara. Whatever he heard benevolentlyprivileged his followers in that same nectarean ocean (bhakti-rasmta-sindhu). Thepersonality from whom he had learned devotional conclusions of the scriptures

(bhakti-siddhnta), that same sambandha-tattva(the fundamental truth regardingthe Supreme Entity with whom all living entities are related) r Ka Himself in


Ka Caitanya installed Skara Mallika as the personificatioof that, r Rpa declared r Santana as hisguru.

Accordingly, in hisVilpa-kusumjalir Raghuntha dsa Gosvto r Santana aska-sambandha-kraka,the spiritual master with r Ka in eternal relation. Following in his footsteps rGosvm Prabhu defined him asbhakti-siddhnta-crya. Thatwritten by r Rpa, took the form of a road that leads towards(bhakti-rasmta-sindhu). The same conclusion arising in the spiheart of the r Rpnugas the r Jvnuga-sampradya madethe ocean of bhakti(bhakti-rasmta-sindhu). Those who endeavomaterial interest, by the misuse of r Jva Gosvms teachithemselves inbhakti-rasmta-sindhu; rather, they became bewilddifficulties. Those who hesitate to call r Jva Gosvm asrpnuga,proclaim themselves asrpnugaand will never get the eligibility tof rpnuga bhajanaas was exhibited by r Dsa Gosvm. Thhave no other alternative than to follow r Dsa Gosvm. Assambathe tendency forbhaktiappears and gradually the uniqueness, thparticipation in the lls, etc., come alive for the devotee who reof his relationship with Ka

Rasamay Bhakti Devotion Full of Sweet Mello

Bhagavn is full of wit and nectar (rasamaya). The excitement of ob

Supreme Lords potency My is temporary, smeared with ignoranincessant bliss. The jva,covered with gross and subtle designatiohis relation with the absolute entity r Ka. Without knowing tthe Lord and the transformations wrought by His material podeeply engrossed in My. Fallen in such illusion they considethe variegation of My as Brahman and to fuse with that Brahmthe process to be followed. Some others also in the grip of Myas the master of material enjoyment and nourish their waywarsenses. These two types of irreverent conceptions are completenature of devotion, which is naturally full of nectar (rasa-may); tto be known as being transmuted into something dry or lifelessself-cognition makes a jvathink of material enjoyment or impera worthy goal. Other times, without having a true perception of the jvaconsidersbhaktias a process and liberation or sensual enjIn the real sense,



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the pure jva empowered by performance of devotional service, not acceptingenjoyment or liberation as his goal, becomes their master and engages them in theservice of bhakti, which is endowed with supreme opulence.

Bhakti is Overflowing with Rasa

Karma and jna are situated as servants of bhakti; pure devotion can never betheir maidservant. The perverted taste of karma and dryness of jna are situatedagainstbhakti, which is overflowing withrasa. In the book Bhakti-rasmta-sindhu,in defining the true nature of devotion, the wordsnuklyena ka-anulanam (favourable cultivation of Ka consciousness) gain supremacy. And to support

that predominance, prohibition of antagonistic moods is stressed. In considerationof nuklyena ka-anulanam, manifestation of different types of service to Viudemonstrates Kas partial opulence. Some jvaspilfer Kas overlordship andgodhead; whatever demoniac moods appear in them by the agitation of mundaneintelligence are to be known only as the nature of non-devotion. Due to cultivatingbhakti with a contrary mood ( pratikla-ka-anulanam), the wayward jva, hallucinating under the doctrine of illusion (vivarta-vda), engages himself in thesearch of merging with Brahman (nirbheda-brama-anusandhna).

Therefore, the wayward jva, unable to see the Lord as master and the devotee asservant, falls into danger, and his perverted conception of the living entities realitytakes firm hold in his unfavourable cultivation of Ka consciousness. Kasa, Jarsandha, etc., are incarnations of wicked tendencies in the material creation.

Being devoid of devotion, they consider material enjoyment (bhukti) and impersonalliberation (mukti) as likely goals. Whatever types of adverseka-anulanamtheyperform, is nothing but the descent of the attempt to merge with the impersonalBrahman in this material plane, as I explained before.

Seven Favourable ItemsCultivation of guru, goha(Vraja-maala), residents of thedhma, Vaiavas,brhmaas, nma-krtana and uttering mantras in a favourable mood can bringthe service of the youthful Divine Couple of Vraja (vraja-nava-yuva-dvandva); butan adverse mood, laced with an eager desire to become worshipable, creates anunfavourable veil opposing all those same objects in the service to Ka. Thisheptad (these seven items) supports devotion to the Supreme Lord for a personperforming favourable cultivation. But again arrogance may come and cover theactual consideration of that heptad and with the help of sensual perception divert theperson to the path of fruitive activities (karma) and speculative knowledge ( jna ).


Sdhana-bhaktiis another name of the state preliminary torasa-the mellow. After the appearance of rasa, that bhakti, which is nas sdhana-bhakti, is calledbhva-bhakti. In the pre-rati stage, thcalled asraddh. When foursmagrs(ingredients) vibhva, anubvyabhicrcombine with thesthyibhva, rasa arises. In the previcombined rati without smagrwe can seeraddh in sdhan, thfaith in transcendental literatures.

Impediments along theRpnuga Path

Those who are crazy to see the transcendental in mundane literatuby the coverings created by materialistic rhetoricians, consider devotees even while actually still being immersed in ignorance. nectarean ocean of bhakti-rasa (bhakti-rasmta-sindhu), the subs jva, being forgetful of hisrpnuga identity, gets deprived forever Rpnuga, Svarpas Raghu and commits offences at the Such a conditioned jva, without getting any hint of his innate nsometimes opposes r Jva, other times he oppose r RaghunConvinced that Vaiavas are corrupted with partiality, they get ilidea itself, as a barrier, prevents them from embracing the principr Rpnugas. Sometimes desires other than serving Ka (kother times the veil of karma in the form of interest in self-enjoymrenouncing ones own self, which is actually hidden Buddhism otheir search forbhakti.Bhakti-rasais liquid unlike the dry materialrasa. The eternal oceandeterioration and it is not just a small pond. The object of our substance of this measured kingdom. Therefore, the nectarean olimitless ocean of unbounded Vaikuharasa.

Congregational Chanting of Kas Holy NameFoin the Footsteps of rla Rpa Gosvm is the On

When the jva, who is infected with the disease of material conditiin mundane enjoyment, is freed of anarthas and takes a dip inbhaktionly then all perfections come in his hand. When this happenskarmaaspirations, i.e., misuse of free will, never stand as obstacles on tSome, due to their past misdeeds, do not have any interest to bathesindhu;we can understand that they could not realize the compas



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r Rpnugas. r Dmodara Svarpa called Lord Gaurasundara day-nidhi, thestorehouse of kindness. That same Lord, accepting the mood of a devotee, enthronedHis commander-in-chief r Rpa onr vyssanain order to show the beauty of thatocean of devotion and to benefit those who were cultivating devotional service in anunfavourable way. Onlyrpnugadevotees are able to recitermad-Bhgavatam. Thespeeches of non-devotees are like an illusory mirage and can never lead one to thepath approachingbhakti-rasmta-sindhu. Therefore, fidelity to r Rpa is the onlyway to performvidy-vadh-jvana r ka sakrtana, the congregational chantingof the holy name of Ka, which is the life of spiritual enlightenment.

The Philosophy and Education of the Mah-bhgavata

The word par-vidyrefers tobhakti. Desiring to obtain thatbhakti, today I am hereat the feet of r Vysa and othergurus. I pray that they should please consider me astheir eternal servant and sprinkle the water of mercy on my desert-like heart, whichis devoid of devotion. May they give me a chance to serve them!!! Remembering thewords of r Caitanya-deva describing the symptoms of amah-bhgavataVaiava,now I feel:

yhra darane mukhe ise ka-nmathre jniha tumi vaiava-pradhna

[r Caitanya Mahprabhu said, A first-class Vaiava is he whose very presence inspiresothers to chant the holy name of Ka. (r Caitanya-caritmta, Madhya-ll,16. 74)]

All of you are that kind of mah-bhgavata, and because of that you gave me the chanceto worship r Vysa today. In exchange I shall remain in your servitude eternally. Ido not want any other remuneration.

Offering all Objects for the Service of Hari and Guru

I like to conclude my homage by saying that whatever words of glorification werespoken about me are only indicative of your greatness. Materially speaking, I amdevoid of any such qualification, but as a servant of r guru, I accept all these wordsas receivable by my previousgurusand offer them at their beautiful lotus feet. As Iam not driven by external intelligence, I am not able to purloin all those speeches formy own glory. Because I have been ordered by the Lord to see myself as lower thana blade of grass (td-api suncena), I am emaciated and not capable of carrying thisheavy load. Therefore, there is no alternative for me than to direct all these praisesto rmad Guru-tattva.


bhavat mahat samarpitana hi dhartu prabhavmi vaibhavam

ucitam gurave aha adyata suvarka praayt samarpaye

[You are all great personalities. The opulence that you are giving I am So today I am a very little one lovingly offering it to myguru.]

****

Mentality of A RpnugaAll Glories to r Guru and r Gaur

r Gau9, Agrahyaa

25

Sneha-vigraheuTo the object of my love,

I received your letter dated 16 November. In theKena UpaniaDevats of high rank administer energy obtained from the omnipowhen that potency is withdrawn, they have no strength of their devotees, without placing any reliance on their own power, cthe original source. We also perform all our activities for the pCaitanya, r Rpa, r Bhaktivinoda and r Gurupda-padmpath is abandoned, vainglory casts a spell over us and that bewit

Blessr S



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Harinma in Solitude

nca, go, bhakta-sage kara sakrtanaka-nma upadei tra sarva-jana

[My dear child, continue dancing, chanting and performingsakrtana in association withdevotees. Furthermore, go out and preach the value of chantingka-nma, for by thisprocess You will be able to deliver all fallen souls. (Caitanya-caritmta, di-ll7.92)]

Only those persons who develop competency under the watchful eye of r Gurudevadoes he authorize for dancing, singing, performingsakrtana, etc., in the associationof similar-minded and affectionate devotees of Lord Hari, who are attached tobhajana.Following in the footsteps of r Gurudeva, they engage themselves in the missionof delivering the world, considering it their prescribed service. Incompetent peopleshould perform japa of ka-nmain solitude. In that kind of worship, one doesnot associate with others. Only a competent person will not be adversely affected byassociation with the public; rather, the outside community will be able to obtain themercy of the Holy Name. In this regard, there are two verses which must be discussed:

naitat samcarej jtu manaspi hy anvara[Those who are notvara, the Supreme Lord, who are powerless and subjected to karma,should never imitate the Lords pastimes even within their minds. (rmad-Bhgavatam 11.33.30)]

ansaktasya viayn yathrham upayujatanirbandha ka-sambandhe yukta vairgyam ucyate

[Appropriate renunciation is to accept objects favorable to ones service while being detachedfrom that which is unrelated to Ka and attached to that which is related to Ka. (Bhakti-rasmta-sindhu1.2.125)]

(from rla Prabhpdas Anubhyacommentary toCaitanya-caritmta)

*****


rla Prabhupda at r Rdh-kuMorning Discourse

From th14th K

[On 9 October 1935, in the morning after circumambulatingdevotees gathered at r Svnanda-sukhada-kuja, where rresiding. He started the auspicious invocation of explaining the ruThe discussion continued for three days. rla Prabhupda sptimes a day morning, midday, afternoon and evening. A fewwere published in the weeklyGauya, and we are translating sfrom the original Bengali.]

To chant hari-nma incessantly, r Ka Caitanya-deva instru

td api suncena taror api sahiunamnin mnadena krtanya sad hari

[Thinking oneself to be even lower and more worthless than insigbeen trampled beneath everyones feet, being more tolerant than a troffering respect to everyone according to their respective positions, ochant the holy name of r Hari. (r Caitanya-caritmta, di-ll17.3

rla Rpa Gosvm said:

nikhila-ruti-mauli-ratna-mldyuti-nrjita-pda-pakajntaayi mukta-kulair upsyamna

paritas tv harinma! saraymi[O Harinma! I take complete shelter of You. The nails of Your lotuthe glowing radiance emanating from the Upaniads, which are the rutis. You are also worshiped by the liberated sages. (r Ka-nm

To practice this instruction given by Caitanya Mahprabhu andGosvm to chanthari-nmatwenty-four hours a day is the reasoThe dramatization of chantinghari-nma while still maintainidesire for dharma-artha-kma-mokais not pure hari-nma krta



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only possible along withnma-krtana.r Rpa has written eleven verses(Upademta) and alsor Ka-Nmtaka. The very first verse of thatNmtaka is nikhila-ruti-mauli.

prathama nmna ravaam-anta-karaa-uddhy-artham apekyam. uddhe cnta-karae rpa-ravaena tad-udaya-yogyat bhavati. samyag udite ca rpe gunsphuraa sampadyeta, sampanne ca gun sphurae parikara-vaiithyena tad-vaiithya sampadyate tatas teu nma-rpa-gua-parikareu samyak sphuriteulln sphuraa suhu bhavati.

(Krama Sandarbha 7.5.18)[In the beginning it is necessary to hearnma to purify the heart. And when the heart ispurified, after hearing about Krsnas form, the qualification comes so that the form willmanifest to me. When the form is properly is manifested, then all of Kas qualities manifestto me. When this is complete, then the speciality of various associates is revealed. Thenmanifests Kas particular behaviour with His different associates. And when their names,forms, qualities and associates properly manifest, thenllmanifests perfectly.]

We should not give up this consideration. If we start out on the wrong path, we cannotachieve any success. If therpnugamethod of chantingnma is abandoned, thenone will not attain the result of nma, which is ka-prema. We began to performkrtanaaccording to the method prescribed by the Rpnugas. We are at differencewith those who performll-krtanain any other way.

Desires for sensual enjoyment and self-abnegation are calledanya-abhila. Anya-

abhilaand interest in karma and jna are like dust particles accumulated overmany lifetimes on the mirror of our heart. By hearingvaikuha-nma, that dust canbe washed away. The processes of karma, jna, yoga, vrata,etc., are not effective incleansing away the dust.

vaikuha-nma-grahaam aegha-hara vidu[One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins. (rmad-Bhgavatam6.2.14)]

Adhokaja Bhagavn, the Lord who transcends the limits of sense perception, is notperceptible by our mundane sense organs. Only by hearing discourses fromgurupda- padmacan one separate himself from the tendency of accumulating knowledge bymeans of sensual perception. If one disregardsgurupda-padmaand avoids the proper

method of hearing (rauta-pantha), and instead listens to and follows someone outsideof ourrpnugasuccession, one will never be able to perform realhari-nma-krtana.Pure hari-nma cannot be chanted by conditioned souls. If eagerness for service


by hearing discourses from the liberated class, thenhari-nma wtongue.

I shall take shelter of hari-nma in a proper way. Non-Vedic Vaimisleading path of Buddhist sentiments. crya akara descenrealm to delude the group of spiritualists who were disinclined tLord. The brilliant erudition of crya akara manifested in Vednta. I shall not get captivated by these groups. Rather, in obDmodara, the foremost scholar of Vednta, I shall learn the reVedic scriptures. Gopla Bhacrya was the younger brotherMahprabhu did not like his deliberation onVednta philosophthat, Svarpa Dmodara was unwilling to listen to those discusannounced that the acceptance of monism by Vedntist Srvabthe traditional verdict of the disciplic succession (rauta-vicra). Truti or theUpaniadsby Praknanda was against real theism. Lhimself realized as did othersannyssof K that the actual purnot Myvda, i.e., the rutis are not meant to oppose the service rman Mahprabhu declared:

veda n mniy bauddha haya ta nstikavedraye nstikya-vda bauddhake adhika

[Buddhists are atheists because they do not accept the authority of thit is a worse type of atheism to preach atheist philosophy on the basis of(r Caitanya-caritmta, Madhya-ll6.168)]

Accepting the Vedas as proof and on that basis, to destroy the pservice, which is the real purpose of the Vedas, is worse atheism thaIn the guise of discussing Vedic scriptures, various deceptive dogthe world. The Vedas orVedntadeliberation of Myvds, recethe Vedas by rya-samja, and the explanation of the Vedas byare my-concealed conceptions and doctrines opposed to the loand r Hari-nma Prabhu, who are situated above our sensuthe Vedic scriptures perform therat to the lotus feet of r Hapresenting erroneous explanations of the Vedas, these groups mercy and have actually promoted materialism (dhyakitkat).

It is our responsibility to discussVednta-strabut necessarily aloof r Hari-nma Prabhu.



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kaler doa-nidhe rjan asti hy eko mahn guakrtand eva kasya mukta-saga para vrajet

[My dear King, Kali-yuga is an ocean of faults, but there is still one good quality about thisage: if one simply chants theka-nma,one can be released from material bondage and bepromoted to the transcendental realm. (rmad-Bhgavatam12.3.51)]

Let such precepts of rmad-Bhgavatambe the subject of our daily discussion.

avamedha gavlambha sannysa pala-paitkamdevarea sutotpatti kalau paca vivarjayet

[In this age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow insacrifice, acceptingsannysa, offering oblations of flesh to the forefathers, and begettingchildren with the husbands younger brother. (r Caitanya-caritmta, di-ll17.164)]

Consider the propositions of this verse: sacrificial ceremony is not possible in theage of Kali.Sannysa according to karma-mrga is totally rejected. Followers of jna-mrga accept the renounced order with the conception of aha brahmsmi.It is nothing but abdicating the service of the Supreme Brahman. In renouncing theworld, they even forsake the service to the Supreme Lord.Bhagavat-bhajana,i.e.,devotional service to the Supreme Lord, constitutes perfectsannysa.

Myvd sannyssrenounce Kas eternal name, form, qualities, associates andpastimes everything. But thesannysaof aka-bhaktais to give upbhukti(materialenjoyment) andmukti(liberation). In renouncingbhuktiMyvds even denybhakti,

but the devotees of the Supreme Lord abstain from the desires forbhuktiand mukti and take shelter at the lotus feet of Bhakti-dev. ruti-dev worships the toenails of transcendental r-nma. The devotees of the Supreme Lord do not renounce thecultivation of thatr-nma. They never considerr-nmato be a perishable entity.

All the Vedas and theVednta-astrasare performingratof r Nma-prabhu. Themethod of exclusive service to thatr nmais not a Buddhist doctrine. In discussing prkta-sahajiy Vaiavism of Bengal, whatever comment was passed by Mah-mahopdhyya str Mahaya* is not applicable to true Vaiavadharma. Topicson Harinma Prabhu are discussed inVednta-stra.

artho ya brahma-str bhratrtha-vinirayagyatr-bhya-rpo sau vedrtha-paribhita

* Mah-mahopdhyya Hara-prasda str commented that Vaiavas are a branch of Buddhistsahajiys.


[rmad-Bhgavatamis the purport of Vedntaand theMah-bhrta. It ithe gyatr mantraand the correct presentation of the meanings of thevilsa 10.283)]

The significance of theMahbhratais especially ascertained inThere are ten Upaniadsa, Kena, Kaha, vetvatara,etc. In a hNsiha-tpan, Rma-tpan, etc., andGopla-tpan Upaniadis

The rtis perform austerities to achieve allegiance to thegoperforming severe austerities, theGopla-tpan rtiobtained the gopla and Gndharv. Some considernta-rasa as higher andmlowest their judgment has emanated from their mundane consthis material understanding, considering the ten Upaniads as inor representative of nta-rasa, they broadcasted them as princreality, madhura-rasa is the greatestrasa in the transcendental wis situated on the lowest level. Therefore, according to the devLord, Gopla-tpanis accepted as the principal Upaniad. Followthe Bhgavatam, the devotees of Bhagavn can find ample indicathe Supreme Lord and His pastimes in the ten Upaniads also.

r Gaurasundara declared:

y y rutir jalpati nirvieam s sbhidhatte savivicrayoge sati hanta ts pryo valya savie

[The Vedic scriptures describe the Supreme Truth as non-differentiaruti it is also defined as personality. If one considers both of these opiform gets stronger support. (Hayara Pacartra)]

The service in the midday pastimes at Rdh-kua has special Gosvm Prabhu, the servant of r Rpa-Raghuntha, elabservice in his bookGovinda-llmta. If one discusses withr gCaitanya-caritmta, written in Bengali, one can get some indicof bhajana.rla Narottama dsa hkura Mahaya elaboratein his Prrthan and Prema-bhakti-candrik, and also rla Bhakhis Bhajana-rahasyaand Rpnuga-bhajana-darpaa. Meditating owith chanting purehari-nma,only then shall we be benefited.

naitat samcarej jtu manaspi hy anvaravinayaty caran mauhyd yathrudro bdhi-ja



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[In other words, those who are notvara, the Supreme Lord, who are powerless andsubjected to karma, should never imitate the Lords pastimes even within their minds. If anyone foolishly imitates Lord iva by drinking the poison generated from the ocean, hewill certainly be destroyed. (rmad-Bhgavatam10.33.30)]

anarthopaama skd bhakti-yogam adhokajelokasyjnato vidv cakre stvata-sahitm

yasy vai ryamy ke parama-pruebhaktir utpadyate pusa oka-moha-bhaypah

[The material miseries which the living entity is needlessly undergoing can be directly

mitigated by performingbhakti to the transcendental Lord. But society at large does not knowthis, and therefore the learned Vysadeva compiled this Vedic literature, which is in relationto the Supreme Truth. If one simply hears this Vedic literature, feelings for loving devotionalservice to the Supreme Lord r Ka arise at once, extinguishing the fire of lamentation,illusion and fearfulness. (rmad-Bhgavatam1.7.6-7)]

nmna ravaam antakaraa-uddhy-artham

[One should hear the Lords names in order to purify the heart.(Bhakti-sandarbha)]

Without considering the significance of these verses and without following the gradualprocess, by artificial endeavor it is not possible to advance inbhajana; rather onesbhajanawill be impeded.

kruymta-vcibhis truymta-dhraylvaymta-vanybhi snapit glapitendirm

[In the morning, rmat Rdhr bathes in the nectarean waves of compassion, at middayShe takes shower in the ambrosial stream of youthfulness, and in the evening She submergesHerself in the invigorating inundation of beauty, and thus She disgraces even Lakm-dev.(r Raghuntha dsa Gosvm,r r Premmbhoja-marandkhya-stava-rja- Regal Prayersto The Nectar of the Lotus of the Pure Love)]

Whatever ideas rla Raghuntha Prabhu expressed in these kinds of verses, and theconceptions that r Rya Rmnanda Prabhu presented inr Caitanya-caritmta,Madhya-ll8, let those topics be the object of our discussion.


There is no objection to discuss the motives of liberated personof following in their footsteps. But if one does not actually adopt imitates them externally, and if one considers the desired ideal enjoyment, then one will surely fall frombhagavat-bhajanaforeve

It is not possible to performhari-nma if one takes association of Prkta-sahajiys,materialistic imitationists, can never envisiontoenails of rmat Rdhik. If one wants to serve Her lotusproceed with great caution. Members of the prkta-sahajiy-samprto see the beauty of the toenails of sad-gurupda-padma.Because ovisualize the beauty of the toenails of rmat Rdhik.

Listen, your barren land will become fertile. Very soon you can obbeen ordered to explain the ten Upaniads. I have a little knowleit is not possible for a jvawho has forgotten Ka, to have prlanguage. I never studiedHari-nmmta-vykara.Whateverrreveals in my heart is reflected in the words that appear on my tonacquainted with the deliberations of liberated persons, at least a seed in your field will germinate and fruit will appear. Starting fr Ka in the disciplic succession up to mygurupda-padmathere But in the mirror of my heart, whatever uncleanliness appeared,

vsyam idam sarva yat kica jagaty jaga

tena tyaktena bhujth m gdha kasya svid dh[Everything that exists within the universe is the property of the Lordaccept only ones quota, just enough to meet ones necessities; one shoneeded, knowing well to whom everything belongs. (r opaniad1)]

O sense-gratifiers! Why do you consider this world as enjoyable?the grips of material enjoyment,hari-bhajanais not possible. Therein self-abnegation. The total cosmos is to be used in the service oBhagavn is the only non-dual enjoyer. The whole creation is meRdh-kua and Giri Govardhana have descended to this univis neither a place for sensual enjoyment nor for self-denial (not an impersonal realm like Brahma-loka. Nor is the opulent predominant here. Rather, it is the acme of mdhurya-dhmawhereplatform of



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service to r Kas lotus feet is performed. It is here that Aritsura, the symbol of four-leggeddharma,perished.

eta saba chi ra varrama-dharmaakicana ha laya kaika-araa

[Abandoning all material attachment without hesitation, one should take exclusive shelterof r Ka with full confidence, giving up bad association and neglecting the regulativeprinciples of varrama-dharma. (r Caitanya-caritmta, Madhya-ll22.90)]

You should discussBrahma-sutraand the rutis. If, without following proper disciplicsuccession, you try to study all thoserauta-sstras, you cannot understand theiractual significance and will be in trouble. You must discussruti-astrasfollowingthe method exhibited inrmad-Bhgavatam. rmad-Bhgavatamis the essence of all the Vednta scriptures the significance of all the rutis has been ascertained, andits goal cannot differ from that of rutis.

dharma projjhita-kaitavo tra paramo nirmatsar satvedya vstavam atra vastu ivada tpa-trayonmlanamrmad-bhgavate mah-muni-kte ki v parair vara

sadyo hdy avarudhyate tra ktibhi urubhis tat-kat

[Discarding all cheating and materially motivated religious activities, thisBhgavata Pura

presents the highest truth, which is embraced by pure-hearted devotees. This highest truthreality distinguished from illusion for the welfare of all uproots the threefold miseries. ThisbeautifulBhgavatam, compiled by the great sage Nryaa i, awards pure love of God. What is the need of any other scripture? Those who attentively and submissively hear themessage of Bhgavatamcan at once capture the Supreme Lord in their hearts. (rmad-Bhgavatam1.1.2)]

I have just touched on preliminary topics in order to explain the rutis, i.e., topicson sambandha-jna.According to my qualification, I shall discuss theabhidheyaatmidday. The conception of abhidheyais specially elucidated inrmad-Bhgavatam.Inthe evening, we shall listen toCaitanya-caritmtaand Padval krtanasof hkuraMahaya. These topics were also revealed immaculately by hkura Bhaktivinoda,from whom I had the opportunity to hear them. If seeing you stimulates remembrance

of those words, then they will manifest. Some of what rla Bhaktivinoda hkuraexplained to me while commenting onCaitanya-caritmta, I shall discuss with you.


Giving up the argumentary way, you have to accept therauta-panthlisten, and one should try to see with his ears. Otherwise one wiIf one tries to discern the conduct of great personalities with hibecome an imitationist and get into trouble. Such an endeavor wiof that person who was exhibiting perverted imitation detachmefrom a human skull to express his pride that he is situated in a Bbj Mahaya (rla Garua-kiora dsa Bbj Mahrja.) [devotional practice.]

In the morning we shall discuss ruti, at midday will be deliberafrom the books of r Rpa-Raghuntha, in the afternoonrmadin the eveningr Caitanya-caritmta.The ultimate result of stuexclusive inclination to chantr hari-nma. You should not abstand chantingr hari-nma. Our purpose is not to explain the rutido. We are not going to discuss the rutis in order to become The rutis exhibited the ideal to obtain the dust of the lotus feetperform the rat ceremony of the lotus feet of r Nma Prabhuthe topic of our discussion.

****

r Nma-bhajanaAll glories to r Guru and r Gaurga

r Gauya Maha7 Agrahyan

23

Sneha-vigraheuTo the object of my love

I came to know all your tidings in your letter dated 14.11.33, but abusy with too many commitments, I could not answer you in time. You should know that I am always thinking of your well-being. Wka-nma, cultivation of knowledge of Ka is going on, andanartresults of karma and thirst for liberation in the form of brahma-jndislodging. Eventually all the jvas anarthasget expelled. r Nmnot only His very self, but also His very form. There is no alternati



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Srila Prabhupada at Rdh KundAfternoon Discourse

9 October 1935, afternoon( From the weeklyGauya

14th Khaa, 23rd issue )

[Upon the order of rla Prabhupda, Brahmacr Svdhikrnanda* sang the songRdh-kua taa kuja-kurafrom aragati. An outburst of supramundaneemotion was seen on rla Prabhupdas beautiful face. After that song he orderedSdhu-saga na haila hayafrom Kalyana-kalpataruto be sung. When the krtana finished, rla Prabhupda began hisrmad-bhagavat-kath krtana:]

The practices to attain our most needed object ( prayojana-tattva) is called abhidheya.

veda-stra kahe sambandha, abhidheya, prayojana ka prpya sambandha, bhakti prpyera sdhana

[The Vedic scriptures speak about the living entitys eternal relationship with Kasambandha. The activities that the living entity performs to develop this relationship is calledabhidheya. Attaining love of God is called prayojana, the ultimate goal of life. (Caitanya-caritmta, Madhya-ll20.124)]

Veda-stra, which is also called ruti, focuses especially onsambandha-jna. In thecommentary of the rutis, i.e.,rmad-Bhgavat, abhidheyais discussed.

After compiling theMahbharataand other scriptures, r Vysa was tired, and rNrada indicated the reason for that lassitude. We come to know that r Vysa wasin that condition because he had not properly deliberated onr ka-kath. Manypeople may think that in theMahbharataand other Puraas, Vysa-deva had spokensufficientka-kath, so then how is it that discussion of ka-kathwas lacking?The ka-kathnarrated in the Mahbharata is actually about Nryaa, orrviu-kath;therefore the consideration of abhidheyawas not perfectly illustrated. In Arjuna-gt(Bhagavad-gt), sambandha-jnais explained, and only an introductionto abhideyais given, not a complete description. Therefore, to discern the significanceof the Mahbharata, rmad-Bhgavatdescended.

For the most part the topics in the rutis focus on anta-rasa. With the disappearanceof perturbation, anta-rasa arises. For new wayfarers to the spiritual kingdom,santa-rasa is the first lesson. Inrmad-Bhgavat, which is the commentary on the rutis,

*Ed: Later on, rla Kadsa Bbj Mahrja


those same topics of the rutis are explained in much more dethe same in both literatures just there is a little difference in lanBhgavattells more elaborately for a better understanding.

raddhis the principal condition insdhana-bhakti. In the stage of brati and in prema-bhakti, prtior rasa is the main object. Here in thistranscendental rasa is not available. The consideration of rasa inor other such rhetorical books deals with mundanerasa. We becacountry where limitedness is dominant. This is why we are not getripened fruit of the desire tree the Veda (nigama-kalpa-taror galitanourish the idea that they can abandon the service of Gaurasundar

Him to be a jva, and still be able to attain the service of r Rdh-Gunderstand the significance of rmad-Bhgavat.Such people arecinvds;they will never be able to relish the transcendental savour of niAnd materialists are eitherka-bhogor gaura-bhog, who followmaterial sense gratification ( jara-sambhogavda).

Opposed to the conception of prayojana is the mood of anartha,unfavourable desire. The ideal of accepting the proper method aRmnanda Rya or r Dmodara Prabhu is not to be found Balabhadra Bhacrya. He acted as though accepting the servicthe while maintaining separate interests. He was directly serving tthe very form of Ka, but still he considered the fisherman as for the vision of that hallucinatory Ka. Even while staying at the desire to bathe in Makara [Makara-Sakrnti at Prayga]. foremost among saints and non-different from Rdh-Ka. Eveof His lotus feet, Balabhadra Bhacrya exhibited the examplek

With this example rman Mahaprabhu instructed us that by acca desire for earthly enjoyments, withkarma-miraconsideration, oGaurasundara. The person who collects objects of enjoyment forindulges lasciviousness of the tongue; he is simply a fishermafisherman to be Ka is an aberration of the intelligence (vivarta-budhyakikat(trusting material vision to know the Absolute Truthreal Ka, the general masses are inebriated to see a fallaciousaccept the ideal of Balabhadra Bhacrya are absorbed in sewith their material vision. Although they are non-devotees, they adevotees.Bhaktimn(one who possesses devotion) is one thing and



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(a self-declared devotee) is another thing.Yah tmnam bhaktam vrabiti sa evabhaktabruva. Just by bribing non-devotees one can become abhaktabruva.Only by spending ten rupees, from Kolkata I can come to Mathur-maala this isnot the consideration of a Vaiava. Accepting Mathur-maala as a spectacular andenjoyable kingdom is not the real vision of Mathur-maala. I am asmarta, blessedwith forty-eightsaskaras , I am a most important person of this world these kindsof conceptions are effects of material qualities. Vivambharnanda deva Gosvmjwas the glory of the ymananda dynasty. He resided in Gop-ballabha-pur and hadspecial erudition in theSandarbhasand other Vaiava scriptures. He used to say,Those who out of the pride of their skin, are engaged in maligning Vaiavas, are

actually to be categorized in the class of leather-workers. Saint Tulsidsaj told thesame thing:hari na bhaje to caro camara.*Those who bought tickets up to thevarramcra-vatverse (Caitanya-caritmta,Madhya8.58),** have not yet haddaranaof the transcendental entity. In their mind,karma-marga,with some flavour of dharma,is predominant. Those who maintain theoffense of aham-mama me and mine can never utter pureharinma. I am not ready to listen tormad-Bhgavat. Some make a drama of hearingBhgavat,but only with the intention of their sensual pleasure such hearing does not constitutebhgavat-ravana. One has to hearBhgavatfrom a rasika, someone accomplished inrelishing the transcendental mellows, not from a materialisticrasika.And after hearingBhgavat,if one does not performbhakti-yogato approach theadhoksajaentity, whois situated above our sensual perceptibility, then also the entire effort will be in vain. Where have we come? We have arrived at Rdh-kua near r Gurupda-padma,with the hope of performinghari-bhajana. But instead of moving forward, if out of inattentiveness, we take to the wrong path, then we will meet great disaster.In view of that, listen to how rla Dsa Gosvm Prabhu adored hisguru:

nma-retha manum api ac-putram atra svarparpa tasygrajam ur-pri mthur gothavmrdh-kua giri-varam aho! rdhik-mdhav prpto yasya prathita-kpay r guru ta natosmi

(r Mukta-caritam)*Ed: If there is no hari-bhajana then all four castes of the society are to be considered as merelyleather-workers.

**Ed: InCaitanya-caritmta, Madhya-ll8, this is the first verse rla Rya Rmnanada quoted inascertaining the sdhya-sdhana-tattva.


[I am fully indebted to r Gurudeva, because he is giving me so mame the holy name containing the highest form of thought, aspiration,giving me the service of that great savior, the son of Mother ac, rwho is like a golden mountain indicating the way toka-ll. And r Gume to Svarpa Dmodara, who is Lalit-dev, rmat Rdhiks clobrought me to r Rpa, who was ordered to distributerasa-tattva, and thGosvm, who adjusts our position in relation torgnug-bhakti.Gurudeto Mathur-maala, where Rdh-Govinda enjoy Their pastimes, wherevery creeper, shrub and grain of sand areuddpana(stimuli) to help meGovinda. He has given me Rdh-kua and Girirja Govardhana, andahassurance of all these [including the service of Rdhik-Mdhava], sodeep respect unto his lotus feet.

(translation by rla B.R. rdhar

You are thoseguru-vargas,* expanded manifestations (kya-vyha) padma, engaged inguru-sev. We are greatly hopeful that we willof r Rdh-Govinda. r Gurupda-padma thoroughly develo

-bharair amta-sindhu-mayai kathacitklo maytigamita kila smprata hi

tva cet kp mayi vidhsyasi naiva ki me prair vrajena ca varoru bakripi

[O ravishingly beautiful r Rdh! I am passing my days and nighsingular hope that I may obtain the ocean of immortal nectar, so kindlupon me. If I am deprived of Your mercy, what is the use of my life, even servitorship to Ka, the enemy of Baksura? (Vilpa-kusumjali1By nma-sev itself one can obtain service to r Rdh-Goviobtaining Rdh-Govinda-sevare not different objects.Nma-sevisit is also oursdhya. We should not commitnmparadha, and to pealso is not our ideal or goal. Bynmbhsaone can get liberation, butis againstbhgavat-dharma: dharma projjhita-kaitavo.. tat-kat1.1.2).The consideration of the pacopsakas is to make Ka a horseof karma jara smartas. Will it not be restrained? Those faithful pacopsakas attain scholarship or think themselves as eruditthemselves as expounders of theBhgavat, but they want to use K

*Ed: Out of natural Vaiava humility, to establish the example of ideal behaviorla Prabhupda is addressing his desciples asguru-vargas.



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Mah-mantraThere are two verses at the end of Vilpa-Kusumjali Stava: -bharair amta-sindhu(102) and tva cet kpmayi kp (103). In these verses r Dsa Gosvm Prabhudescribes Rdhs and Kas names. Those very names are interwoven in the sixteen-name, thirty-two-syllablemah-mantra as per sarasvat-vtti.* Persons in an alloyedsampradya,antagonistic to the Rpnugas, want to proclaim themselves as real devotees( those who call themselves as devotees), but they cannot understand the svarpa of ka-nma. They hesitate to define the sixteen-name, thirty-two-syllablemantra aska-nmaand consider themah-mantraonly as an ordinarymantra. Only offenderson their journey to inferno arrive at such a conclusion out of malice to theirguru. In thisregard, one should discuss the versetue tavin rati. Within r ka-nmaarecontained Hare Ka and Hare Rama; both of Them are addressing r Rdh-Govinda.The revered r Rpa Gosvm Prabhu sangr Rdh-aakaand r Harinma-aaka, and r Dsa Gosvm Prabhu is his staunch follower. Those who learn to obey thehonorable r Dsa Gosvm Prabhu, can never commit any offence at the feet of r Jva Gosvm Prabhupda. r Gaurasundara is the form of the Lord who has come tomake us comprehend the non-difference between r Rdh-Govindas form and Theirname. For reconciling all antitheses He prescribed the doctrine of acintya-bheda-abheda.

( excerpt fromGauya-bhyacommentary toCaitanya-bhgavat, di-ll11-67)

*Ed: rla Prabhupda wanted to clarify that the meanings of these two verses are interwoven in themah-mantra. While chanting mah-mantra, one must aspire to serve their Lordships r r Rdh-Govindawith exclusive desire forrdh-dsyamas has been manifested in these two verses.Sarasvat-vttican bedefined as The Commentary of rla S arasvat hkura Prabhupda or the interpretation manifested bythe presiding deity of spiritual knowledge, uddh-Sarasvat Dev.


Meditating on the Eightfold PastimAll Glories to r Guru and r Gaurga

r Gauy1, Agrahyaa,

Kalyaniyavarasu

(To she who deserves my good wishes)

From your letter dated the 28th, I came to know all about yvisited Vndvana and there you learned from the Vaiavas aboueight-fold pastimes of the Lord. Of course, such meditation is higit is done while one still has manyanarthas, then that meditation wilcategory. While takingharinma, the subjects that are revealed to aare ones real identification. Afteranarthas have receded, thesvarpathe same time eternal cognition comes spontaneously. Nobody disperson or teaches it without having proper realization. But while profusely with a sincere heart, whatever comes into realization, othe lotus feet of sdhu-guruand get the idea supported and clarified bprocess to introduce oneself to the eleven particulars of thesvarpa. Whindiscriminate gurus in different places artificially place upon a nonare actually a burden and are not to be accepted as a token of perwho attainssvarpa-siddhi, becomes acquainted with those particularrealization and r Gurudeva only helps to develop thebhajana in thonot have to say much on this topic. Achieving perfection is a graduathese subjects manifest naturally in a sinceresdhakawhose heart is in

Blessr Si



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