[Excerpt from Srila Gurudeva: Around the World,
U.K. (20 May 1996), the second book in a series of volumes on Srila Gurudeva’s world preaching tours.
Lecture at Sri Vasudeva Gaudiya Matha (Srimati Vinode Vani Didi Temple)]

When Bhakti Saranga Gosvami Maharaja was sent here, he met the Queen, the priests, and all other prominent figures. He preached here. He went to a park and in the grove of that park, he found an Adhoksaja Vasudeva deity. He had taken darsana of the deity in Mayapura. He at once became so glad and he telephoned Prabhupada immediately. And he became so overjoyed.

He thought, “Our mission in England will surely be successful. This deity is the sign of that. Vasudeva Krsna has Himself come out of His causeless mercy.”

Srila Prabhupada ordered the disciples to establish a Gaudiya Matha here. He named the Gaudiya Matha as, “Vasudeva Gaudiya Matha.”

Devotees: Haribol!

Srila Gurudeva: The deity was found in a hidden grove. How did He come there? Perhaps at that time there were no devotees of our line there. He came to show that “I am going to be revealed here in England.” Thus, Prabhupada became so happy. When Gosvami Maharaja returned, he took the deity and showed Him to Prabhupada. Prabhupada was so happy. So, I am familiar with the name, “Vinoda Vani Devi dasi,” as well. She first met Bhakti Pradipa Tirtha Maharaja. She was a very renowned lady; she was from a very rich, aristocratic family. And she was so moved.

She told Tirtha Maharaja, “I want to be initiated by Prabhupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakura.”

And at last, she gave everything. She offered her body, mind, soul, money, and everything. She offered this house also. And after she went to Goloka Vrndavana, the Vasudeva Gaudiya Matha was established here. We are now doing kirtana and chanting harinama here. And the service of Adhoksaja was conducted here. But now, instead of the Adhoksaja vigraha, because they are devotees of the pure Divine Couple—Sri Sri Radha-Krsna and Caitanya Mahaprabhu; they worship Them. We are so lucky to come here i.e. to the Matha established by Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada.

Devotees: Haribol!

[Applause]

Srila Gurudeva: What is the meaning of Adhoksaja and Vasudeva? We should know. If you are in the line of Sri Caitanya Mahaprabhu and in the line of Srila Rupa Gosvami, in the line of Gaura-Vinoda-Vani, then you should know. This line is called the Gaura-Vinoda-Vani line. In the Rupanuga line, we belong to the Gaura-Vinoda-Vani line. Gaura means Gaura Kisora das Babaji Maharaja who is the spiritual master of Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura. Vinoda means Srila Bhaktivinoda Thakura. And Vani means Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura himself. In the middle age after Srila Visvanatha Cakravarti Thakura…We have heard the name of Visvanatha Cakravarti Thakura and Baladeva Vidyabhusana Prabhu. After the time of Visvanatha Cakravarti Thakura in the middle age, a dark period came and the Vaisnavas were derailed from the line of Rupa Gosvami. They became sahajiya-babaji like. Do you know who the sahajiya-babajis are? They are some babajis of Vrndavana and Radha Kunda. They don’t know anything. They don’t know how to wash themselves after passing stool. Do you understand? They don’t know to even wash their hands. They don’t know a, b, c, d. They have never been to any school. They don’t know what the body and soul is. They think there is no difference at all. And, such babajis used to give siddha-deha (the perfected spiritual body).

They would say, “You are a ‘Goopi’ now.”

They had so many widows with them. So, all the devotees of India began to hate the babajis. They thought that all the disciples of Caitanya Mahaprabhu in the disciplic order are like these same sahajiya-babajis. And they began to hate all the Vaisnavas. It was very difficult to reach any learned location and proclaim, “I am a Gaudiya Vaisnava.” Everyone used to hate the Gaudiya Vaisnavas. Srila Bhaktivinoda Thakura came and he published Sri Caitanya-caritamrita, and Bhakti-rasamrita-sindhu of Rupa Gosvami. He really preached all over India; especially in Bengal. He preached what the mission of Sri Caitanya Mahaprabhu and Rupa Gosvami was. Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura has said that there are five kinds of knowledge:

• Pratyaksa—this knowledge refers to what we realize by our five kinds of senses and by what we see. This is pratyaksa. But pratyaksa is not helpful. It is not real. It is only the shadow; it is the perverted reflection of that aprakrta (transcendental) world. It changes every minute. So, pratyaksa means direct knowledge. Direct knowledge is not good. We cannot rely on this. If you rely on it then you will have to go in the chain of birth and death that has repeated sufferings and sorrows.

So, Prabhupada spoke of another form of knowledge. Do you know who Carvaka is? He propagated the philosophy of eat, drink, and make merry. They say, “We have not seen God. There is no God. The teachings of the Vedas and all the scriptures are quite wrong. The brahmins of India cheat all foolish persons. So, there is no God or soul; there is nothing. If anyone has taken many loans, then he will not have to repay in his future lives because there is no other life at all.”

So, this is the philosophy of Carvaka. It seems very favorable, good, and composed of sweet words. But they deceive their disciples. I will have to say many things but I cannot because time is very short.

• Then comes Paroksa-jnana. This is the karmavada theory of Jaimini. So many austerities are done in this line. Fire sacrifices and Rajasuya-yajnas are done with the intention that “We will taste the fruits of these sacrifices in heaven.” This is called paroksa-jnana. In English it means indirect knowledge.

They say, “We will taste pleasure after leaving this world.”

• And after that, comes Aparoksa-vada. What is the meaning of aparoksa-vada? You can know by an example i.e. the theory of Sankaracarya. His theory is called aparoksavada. They say, “There is no God at all. He has no shape; He has no attributes; He has no power. He does not have anything. But He is not zero. Yet, He cannot be defined by the mind or any words. But there is no shape of God.”

Their philosophy is like the Buddhists. They believe God is like zero. Salvation or sayujya-vada is aparoksa-vada.

• If we ascend more, we come to Adhoksaja. It is the experience or the knowledge of Vaikuntha. Narayana has so much opulence there. He has four hands that hold the sankha (conch), cakra (disc), gada (club), and padma (lotus flower). He is the Lord of lords. Narada, Laksmi, and all others will offer many stava-stutis (prayers) to Him. He has no appetite; He has no friends; He has no father and mother. He doesn’t have many beloveds. He only has one beloved—Laksmi. This is called adhoksaja-jnana. We will not return from there.

• And after this comes the knowledge of Goloka-Vrndavana. It is called Aprakrta-dhama. Aprakrta means a transcendental abode of Radha-Krsna, gopas, gopis, Nanda-Yasoda, and all the Vrajavasis. This is called aprakrta knowledge and the love and affection there is visuddha (immaculately pure). There is visuddha-prema there. Caitanya Mahaprabhu has descended to give this.

We don’t want heaven. We don’t want the luxuries of this world. We don’t like to have salvation i.e. mixing ourselves in Brahma. We don’t want santi. Santi means annihilation of the atma. Then one becomes like a stone. If a stone is broken, then the stone will not say, “I am feeling some sufferings.” And if you give the stone nectar, he will not feel anything. So this salvation is more than murder. It is the annihilation of the atma. So all Vaisnavas reject this. In Vaikuntha, the devotees want to serve Him as their Prabhu (master) while they consider themselves as His dasa (servant). But Caitanya Mahaprabhu has not come to only give this. Caitanya Mahaprabhu is Krsna Himself. He also has all the moods of Srimati Radhika. And He is adorned with the golden color of Srimati Radhika.

So, Krsna Himself descended to this world with the mood and golden beauty of Srimati Radhika. He came as Sacinandana-Gaurahari. He has only come to give this world something. He has not come for only:

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

–Bhagavad Gita 4.7

[Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.]

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

–Bhagavad Gita 4.8

[To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.]

Caitanya Mahaprabhu has not come for these purposes. He has not come to change the Yuga-dharma or to establish yuga-dharma. He has not come to punish every person. It is not His duty. This is not the duty of Radha and Krsna. He can order Maha-Visnu i.e. Sada-Siva. He can order anyone to carry out this duty. Mahaprabhu only came to give:

anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

–Caitanya-caritamrita Adi 1.4

[May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.]

I have explained this sloka anywhere else. Firstly, He has come to taste:

radhaya pranaya mahima kidrso

What is the nature of the pranaya of Srimati Radhika towards Krsna? How does She taste the four madhurya-bhavas? They are lila-madhuri, rupa-madhuri, guna-madhuri, and prema-madhuri. After tasting these moods, what kind of happiness (ananda) does Srimati Radhika experience? You should know that there is much difference between ananda and sukha. There is so much difference. Sukha, happiness, has no object. It only gives happiness to the self. There is no object; then it is called sukha. When we want to give priti (love) for the satisfaction and happiness of Krsna, then on seeing Krsna become so happy, we become happy as well. This is ananda. Ananda has object and abode (asraya), both. Srimati Radhika is the abode and Krsna is the object. But sometimes it turns over. Srimati Radhika becomes the object and Krsna becomes the abode. It is reciprocal.

So, when a devotee serves like the manjaris like Rupa Manjari and others, who serve Radha and Krsna both, then the happiness that Radha-Krsna feel also comes to that devotee. Then it is called ananda. A gopi was fanning Radha and Krsna. Seeing Their beauty, the fan escaped the grasp of the gopi and fell to the ground.

The gopi then at once took the fan and said, “Dhik dhik mam. Fie on me! Alas!”

[Break of audio]

Srila Gurudeva: …by serving Krsna. They want to serve Krsna. But ananda comes anyhow. So, Caitanya Mahaprabhu has come to taste the three moods of Srimati Radhika. Secondly, He came to give harinama with prema. In all other yugas only harinama is given to make the conditioned souls cross the ocean of birth and death. It is not for going to Vrndavana and to attain the service of Radha and Krsna. Only Sri Caitanya Mahaprabhu comes down to give this prema. He came to give, “anarpita carim cirat.” Unnata-ujjvala-rasa is called the mood of Srimati Radhika or the mood of the gopis like the asta-sakhis and the other gopis. But this mood cannot be given to the souls—the part and parcels of Krsna. We are not qualified to receive this mood. We are only qualified to have “Unnata-ujjvala-rasa-sri.” Sri means the sobha, the beauty. What is beauty? Like there is a creeper. The creeper has some leaves, flowers, and manjaris. When a gust of wind blows on the creeper, the creeper looks so cheerful. The leaves also shake and it seems as if they are dancing. And the flowers and manjaris are laughing and dancing as well. Suppose that creeper has no leaves, flowers, and manjaris at all, then it is like a naked creeper.

So, the manjaris are the beauty of this creeper. Caitanya Mahaprabhu has come to give the beauty i.e. the service of Srimati Radhika and Krsna. And by doing so, so much ananda is experienced. If the manjaris (the maidservants) are pleasing Radha and Krsna, then they become so pleased as well. So, Caitanya Mahaprabhu has come to give this. He has not come to give the moods of a nayika (heroine). Lalita and Visakha are nayikas. Srila Raghunatha das Gosvami has said:

padabjayos tava vina vara dasyam eva
nanyat kadapi samaye kila devi yace
sakhyaya te mama namo ‘stu namo ‘stu nityam
dasyaya te mama raso ‘stu raso ‘stu satyam

[“He Devi Radhike! I never desire anything but the best loving service unto Your lotus feet. If You want to give me the position of a sakhi, then I offer my obeisances again and again to that position from a distance, but I do not actually want it. Taking a vow, I am begging only to have steadfast anuraga (loving attachment) in Your service.”]

If Krsna comes and says, “I want to give My service. Oh you should serve Me.”

Then the manjaris will say, “No. I don’t want Your service.”

padabjayos tava vina

Srila Raghunatha das Gosvami tells Srimati Radhika, “I want to serve Your lotus feet; I don’t desire anything else. I offer lakhs and lakhs of obeisances to the position of a sakhi. I want to be Your maidservant.”

Rupa Gosvami has said this everywhere in his books. So we don’t want to worship or serve Krsna in Narayana-tattva although He is adhoksaja or Vasudeva-tattva. We want to be in the disciplic order of Sri Caitanya Mahaprabhu and Rupa Gosvami. To serve Laksmi and Narayana is not a very little achievement. We know that we can be a servant like Hanuman, Narada, and all others after achieving mukti (liberation). But we want to only serve the Divine Couple—Sri Radha and Krsna in Vraja. So, this is called aprakrta. We have now established aprakrta-jnana. The name of the deity here is Radha-Vinodananda.

So, we are very fortunate. I think of myself as being very fortunate because I have come to a place, which has been established by Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura. I pray to him, to my holy master, and to all the Acaryas of our disciplic order that they will bestow their causeless mercy on us. Thus, we can know and realize what the mission of Sri Caitanya Mahaprabhu and Rupa Gosvami was. We will realize the line of Gaura-Vinoda-Vani. I think that we should try to come in the line of Rupanuga Vaisnavas. It is very good. After Rupa Gosvami and up to Srila Prabhupada Bhaktisiddhanta Thakura, and also our Gurus—all the Vaisnavas in the disciplic order were very glad to be called as a, “Rupanuga.”

The Gaura-Vinoda-Vani is a line that is included in this Rupanuga Guru-varga. Being in the line of your Gurudeva, you should consider this. But we should not try to establish any other varga (line). Try to understand all these things very deeply so that we may not cause any offense to our disciplic order and to especially Srila Bhaktivedanta Svami Maharaja who is so much related to this line. So we are in a special line; we are in the Sarasvati-dhara. We are not like the sahajiya babas. We are in the Rupanuga line but we are especially in the Sarasvati-dhara. So you can be in that Rupanuga line.

But you can say, “We are in the Bhaktivedanta-dhara.”

It is very appropriate. Dhara means a line. It is very good to consider like this. So, I think it is too late. And we should bow down and offer our honor to the Deities—Radha-Vinodananda and Pujyapada Audolomi Maharaja and Pujyapada Bhagavat Maharaja.

We will meet again tomorrow.

Gaura Premanande! Hari Haribol!

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