GOVARDHANA PARIKRAMA WITH SRILA GURUDEVA

Immersed in the mood of the gopīs, Śrīla Gurudeva then bathed Girirāja and offered him āratī with the tears of his eyes. And then, while the devotees danced and sang the glories of Girirāja, Gurudeva bathed him with yogurt, milk, honey, ghee, sugar, and water.

The party then continued on parikramā of Girirāja, passing Ānyora Gāoñ, where Kṛṣṇa brought the Vrajavāsīs to worship Girirāja instead of Indra. Here, upon receiving the thousands of preparations prepared by the residents of Vraja, Girirāja assumed a colossal form and, with four arms, devoured all the offerings. He then called out, ‘Āno re! Āno re! (Bring more! Bring more!)’ Kṛṣṇa satisfied Girirāja by giving him a Tulasī leaf. The village Ānyora Gāoñ is thus named, for it is the place where Girirāja manifested and accepted offerings.

After Ānyora Gāoñ, the Parikramā proceeded to Govinda-kuṇḍa, named thus from the time that Indra begged Kṛṣṇa’s forgiveness for his offense, bathed Kṛṣṇa with the milk of Mother Surabhī, and named Him “Govinda.” Govinda-kuṇḍa is famous as the place where Kṛṣṇa, in the guise of the cowherd boys, married all the gopīs during the year when Brahmā kidnapped the boys and calves and kept them hidden in a cave. When observed thousands of wedding ceremonies going on at Govinda-kuṇḍa, She perceived that all the boys marrying gopīs were actually Kṛṣṇa. In a fit of jealousy, She hid in a nearby kuñja. After taking ācamana at Govinda-kuṇḍa and hearing hari-kathā, Kṛṣṇa came to pacify Her and laid His crown at Her feet, from which this place came to be known as Mukut-silā. Further along, on the left side of the parikramā path, comes the beautiful Śauri-kuṇḍa, where, after Kṛṣṇa placated Śrimatī Rādhikā, the Divine Couple bathed.

From there, the Parikramā came to Pūñarī. Pūñarī marks the southern border of Govardhana and is thus named because it is like the tail, pūñch, of Girirāja, who is likened to a cow with her neck turned into her stomach. At Pūñarī, the party completes parikramā of Govardhana’s eastern side and begins parikramā of the western side. The pilgrims then proceeded to Navala-kuṇḍa and Apsarā-kuṇḍa, adjacent ponds where Kṛṣṇa and the gopīs bathed and assumed the appearance of gāndharvas of heaven before performing the springtime Rāsa, on the western side of Girirāja. Upon crossing the rāsa-sthalī, the Parikramā took darśana of the cave of Rāghava Paṇḍa and then went to Surabhī-kuṇḍa and Airāvata Kuṇḍa, where mother Surabhī and Indra’s elephant carrier, Airāvata, respectively bathed Śrī Kṛṣṇa with milk and water from the Gaṅgā.

The party then came to Jatīpurā, where Śrī Mādhavendra Purī found Śrī Nāthajī. When Madhavendra Purī came to Govardhana, he was offered milk by a cowherd boy and, after drinking it, he had a dream of the same boy, who revealed Himself as the Deity Gopāla. This Deity had been concealed in the depths of the jungle by His priests when there was a threat from invaders. Upon waking, Madhavendra Purī searched for Gopāla with the Vrajavāsīs and, after eventually finding Him, arranged for a mahā-abhiṣeka. He then arranged for the first masse observance of Annakūṭa since the time of Kṛṣṇa. This Annakūṭa was repeated every day for over a month, each time sponsored by different wealthy families from Mathurā and Vraja. Jati means a sannyāsī and Jatīpurā is thus named in reference to Madhavendra Purī.

Srila Sri Rupa Siddhanti Maharaja

Today is a very auspicious day. It is the appearance day of param-pujyapada nitya-lila-pravista om visnupada Srila Bhakti Sri Rupa Siddhanti Gosvami Maharaja. He was born and brought up in East Bengal. He was a learned scholar and a good writer. When he first came to Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, he saw that all the brahmacaris in the temple were very learned, and he thought, “I am not learned, so I should return to my home. There I will study Sanskrit, law, and other subjects, and then I will join and serve Srila Prabhupada.”

He returned home and began to study law; but our Guru Maharaja, his elder god-brother and also like his father, went to his home and inspired him, “Oh, what will law do for you? Law cannot give you love and affection. At once return to the matha and study love and affection under the guidance of Srila Prabhupada. You are wasting so much time, and perhaps you will die in the meantime. Please come at once.” By the inspiration of our Gurudeva, he returned to the matha.

The name given to him by Srila Prabhupada was Bhakti Siddha-svarupa brahmacari, meaning “the personification of perfected bhakti.” Srila Prabhupada selected a very good name for him.

Bhakti Siddha-svarupa brahmacari was so bold – very, very bold. He once went to preach in East Bengal, in Dhaka, with pujyapada Nemi Maharaja. Nemi Maharaja was an extremely learned person and an excellent scholar. Srila Prabhupada used to send him to learned circles. He inspired all audiences to laugh and weep, and he inspired all by his scholarship. Nemi Maharaja was giving class there in Dhaka, and because Siddha-svarupa brahmacari was a good speaker, he called out to him, “Oh, Siddha-svarupa brahmacari, please speak something.”

Bhakti Siddha-svarupa brahmacari began to speak boldly, saying that, “Vivekananda is not vivekananda (meaning “one who has knowledge and a sense of discrimination).” In other words he saw the real meaning of the word in connection to that person and proclaimed, “Vivekananda has no knowledge at all. Vivekananda went to Western countries like America and gave a class on zero, saying that the world is zero. In other words, he was speaking Buddhist and mayavada philosophy. So he is Vi-ve-ka-nanda, not Vivekananda.” *[See endnote 1]

He added that Rabindranath Tagore, who had received a nobel prize, was nothing more than a ramachagal, a goat with a long beard. He should be in the kitchen where people who are interested only in cooking and not in hearing elevated hari-katha will hear him, but those who want pure bhakti will not be able to do so. *[See endnote 2]

Hearing this, the people in the audience became upset and left that assembly, and they turned against the Gaudiya Vaisnavas. Nemi Maharaja sent a telegram to Srila Prabhupada in Mayapura complaining that, “My whole preaching has been spoiled by this boy. Please call him back to you. I cannot preach here because no one is willing to listen anymore. All are against us.”

Prabhupada at once answered in a telegram, “Oh, Siddha-svarupa brahmacari is very bold. He has preached what I personally wanted to tell. I am coming just now, and I will prove that he is correct. He has done billions of rupees worth of preaching here – not small scale at all. The right audience is attracted. Those who are sincere and know how to discriminate – they are attracted. I am very, very happy. I am coming immediately.” Prabhupada then very soon came to Dhaka, where he called the entire assembly. He proved that the words of Siddha-svarupa were true to the highest extent, and everyone became very inspired.

Siddha-svarupa brahmcari had great regard for his god-brothers, and in fact he used to refer to my Gurudeva as his siksa-guru. Gurudeva and he sometimes went to markets together with him to collect vegetables. At that time our Gaudiya Matha was very poor. The devotees used to take spinach and a few other varieties of bhoga, but they had no rice at that time. It wasn’t until Bhakti Saranga Gosvami Maharaja came that everything changed.

Siddha-svarupa brahmacari used to go to Howrah market, very nearby to the train station, two or three miles from Ulta Danga. He and Guru Maharaja would collect vegetables and put them in two big bags, one being heavier than the other. Siddha-svarupa prabhu used to run after the heavy one. My Gurudeva also used to run after that one, saying, “I will take the bigger one,” and he would say, “No, I will take the bigger one.” Guru Maharaja told him, “Why should you take it?” “You are my senior, so I must take it.” Guru Maharaja replied, “I am elder than you; I am stronger, so I should take it.” Thus they quarrelled like this — a prema-kalaha, or loving quarrel.

Nowadays we see the opposite. Now, what to say of god-brothers, even the relation between disciples and Gurudeva has been changed. Gurudeva now has to see, and to fulfil, all the desires of his disciples, otherwise the disciples may leave him. Gurudeva is serving according to the wish and desire of his disciples, while the disciples don’t care for Gurudeva. Nowadays they don’t think about the desire of Gurudeva, but at the time of Prabhupada the only thought was, “How to serve Gurudeva.”

They used to keep their lives in their hands for their gurudeva, as my gurudeva did for Srila Prabhupada at the time of Navadvipa parikrama. At that time disciples did not quarrel among themselves, whereas nowadays we see the opposite. A guru has to be very careful that, “How can I fulfil all the desires of my disciples so that they may not give up bhakti?”

I see and realize this. Very few disciples want to offer their lives and souls for Gurudeva; one can count their names on one’s fingers. So, I request you all to follow your Gurudeva, the other disciples of Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, and Sri Srimad Bhakti Sri Rupa Siddhanti Gosvami Maharaja.

WHY DID SRILA JIVA GOSVAMI ESTABLISH THE PROMINENCE OF “Svakīya-Rasa”?

Srila Gurudeva explained the conception of the Gosvāmīs in regard to parakīya-rasa in detail to his close associates. In Vraja, many people accept the superiorty of svakīya-rasa, or the wedded relationship, between Kṛṣṇa and His beloveds, the gopīs, and especially Śrīmatī Rādhikā. In his classes, Śrīla Gurudeva established the deep truths of parakīya-rasa and that parakīya-rasa is more exalted than svakīya-rasa.
Some of the brahmacārīs asked Gurudeva, “It seems that Śrīla Jīva Gosvāmī established the prominence of svakīya-rasa. How can we understand this properly?”

Śrīla Gurudeva responded “The conditioned souls have sinful desires and natures. To protect them from committing immoral acts and thereby become more degraded, Jīva Gosvami established svakīya-rasa (the wedded relation between Kṛṣṇa and His beloveds) for those unable to understand the transcendental paramour relations of Kṛṣṇa with His eternal potencies.

“All souls are part and parcel of Kṛṣṇa,” Gurudeva said. “He is the Supreme Proprietor. For a soul to have an inmate relationship with someone other than Kṛṣṇa is against the soul’s eternal nature and hence against eternal religion. Irreligion is when one being turns away from God and cultivates loving relationships with others. When one is in a loving relationship with Bhagavān, then all other relationships are wholesome; but if the soul, which is part and parcel of God, is separated from the Whole, then relationships with other souls are unnatural and the root of irreligion. If you love the Supreme Lord, you can subsequently have affection for everyone.

“Having a paramour relationship with another’s spouse is a heinous sin. But in Vraja-maṇḍala, Kṛṣṇa apparently dances and dallies with the wives of other cowherd men. How can this be reconciled? To increase the experience of loving mellows in the spiritual world, Yogamāyā arranges for Kṛṣṇa’s eternal beloveds to be the wives of other cowherds, although those cowherds do not harbor a mentality of proprietor towards the gopīs. Still, for those who cannot accept this fact, Jīva Gosvāmī said that Śrīmatī Rādhārānī and all Her expansions, the gopīs, are the svakīya wives of Kṛṣṇa. He based this on the truth that the Lord and His energies are intrinsically inseparable, as verified by scripture. At a constitutional level, all beings are Kṛṣṇa’s svakīya, or very own beloveds. Another point that should be considered is that in Vraja-maṇḍala both Kṛṣṇa and the vraja-gopīs are very young. So there should be no doubt that any activities other than friend and the play of young children occurred. At their age relations and meetings are innocent and light-hearted. No lust or selfishness exists in these exchanges. There is only pure and deep affection which is continuous and unbreakable.

“For those who were qualified, Jīva Gosvāmī established parakīya-rasa as the highest mellow of loving relationship with Kṛṣṇa. Śrīla Viśvanātha Cakravartī Ṭhākura strongly preached parakīya-rasa, as did Śrīla Bhaktivinoda Ṭhākura. Seeing the present state of society, Prabhupāda Sarasvatī Ṭhākura instructed his followers not to read the Tenth Canto of Śrīmad-Bhāgavatam describing Kṛṣṇa’s pastimes with the gopīs. He kept these esoteric topics confidential. In the Gauḍīya Maṭha, general devotees did not sing rasa-kīrtanas, such as Jaya Rādhā Mādhava and Yasomati-nandana. However, Prabhupāda Sarasvatī Ṭhākura sanctioned the rasa-kīrtanas for qualified sādhakas. Why would the Gosvāmīs and Guru-varga have composed transcendental literature and songs if not for their reading and recital?

Dipavali

The fault of the jivas is that from the first day to the last, they are enjoyers, and they want to enjoy everything. If you offer something to God, then it is favorable. It is prasada. But, whatever they collect, they try to enjoy. The abundant resources of this world are provided by Maha Laksmi. Maha Laksmi provides everything in this world. To her children, she gives everything. But, people try to enjoy everything selfishly, and they call it theirs. They think of themselves as the masters. Because of this, they are punished. And, because of this enjoying tendency, they get a body that is a source of great suffering. The body is not life, it is dead. The soul, who is living, is placed in the dead body. In this body, there are many other souls who cause the primary soul to suffer. We are in one body, and there are thousands of souls within that body who give us pain. These souls are those we have cheated in the past, who we are indebted to, or who we have killed. When we kill an animal, the soul of that animal enters our bodies, and they start to eat our flesh. They go in our bones, brains, stomachs, or blood, and give us suffering. How can we be relieved? You cannot kill these souls with medicine. They are very strong. These souls will suck our blood because we took theirs from them. Then, this will return to us.

By hari-kirtana, and by being surrendered to the Lord and serving God, these souls within our bodies will receive the mercy of God. If they get God’s prasadam and caranamrta, they will get liberation, and they will be connected to the light. Then, they will see the effulgence of their own soul. They will see that within their bodies, there are many souls who are all connected to God, and effulgent like flames. Then, they become our friends, and they will help us. Then, we are not alone. Then, we will not suffer. Why? It is because everyone will help us then. While sleeping, eating, during kirtana, or by performing any devotional service, people will always be enthusiastic.

WHY WAS GURUDEVA GIVEN THE TITLE “YUGACARYA”?

“Vrajācārya-pīṭha and the World Religious Parliament of New Delhi, India, presents ācārya of the millennium. Engrained with the comprehensive spiritual wealth of the Vedas and Vedangas, Ayurveda, Jyotisa and related sciences; the protector of traditional heritages; eloquently knowledgeable in the doctrines of Sanskrit which is the mother of all languages; staunch believer in its spread and propagation; a passionate seeker of human social welfare; dedicated to the traditional path and following Caitanya Mahāprabhu, Caitanya Maṭha, and the bhāskara-gurus; being a disciple of Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja; entrenched in service through bhakti; a remarkable follower and adherent of the aryan-sanātana philosophical traditions; propagator of love to all faiths, humility, and selflessness towards every religion; saintly with pristine spiritualy and giver of the profoundest love to one and all; follower and practioner of luminous sanātana knowledge upholding the great tradition of universal brotherhood; dedicated to the promulgation, propagation, and protection of the unique Vraja culture and environment, and immeasurably desirous of the redevelopment of Vraja—his divine holiness is one who is enlightened and embraced with divine benevolence and is an authoritive ācārya filled with eruditeness, a teacher of teachers, and a guardian and flag bearer of the Śrī kṛṣṇa-bhakti movement—his Divine Grace oṁ viṣṇupāda aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja.”

Jewels of the Parakiya Parampara – Govinda-lilamrta

Srimati Radharani’s name is not written in the guru-parampara.

Krsna haite caturmukha, haya Krsna sevonmukha,
brahma haite naradera mati
narada haite vyasa, madhva kahe vyasadasa,
purnaprajna padmanabha gati

Radharani’s name is not written anywhere, nor is the name of the Sun written. However, in the brahma-gayatri-mantra, both the Sun and Srimati Radharani are present. It is very hidden. First this mantra worshipping Radharani is chanted. If anyone takes this mantra from a pure Guru, he can understand the meaning of this mantra by performing sincere and steadfast practice. Ordinary people have many different meanings, but these are not true. They do not understand the real meaning of Gayatri.

Worshiping with this mantra is the activity of the parakiya-parampara, or gaudiya-parampara. It seems that he who chants this mantra worships Krsna, but this is not so. The Gaudiyas follow those who serve Krsna perfectly. They follow Srimati Radharani and the gopis.

Outwardly they show that they are worshiping Krsna and are following Krsna, but really they are not following Him. They do Krsna-anusilanam— anusilana of Krsna. They are not chanting hari-nama, they chant Hare’s nama, or Harer nama. The names of Radharani and all the gopis.

The followers in this line are very clever. They show one thing, and do another thing. They seem to go East but they are really walking West. It may look like they are walking forward, but they really walking backwards.

This parakiya parampara is not so easy to understand. Those in the parakiya parampara are very strange. Outwardly, they may be sitting and eating, but what are they really doing? You must be one of them to understand.

The Glories of Govinda – 14 June 1996

Visnu das: Jiva Gosvami and Bhaktivinoda Thakura in his Jaiva-dharma, have clearly written that the soul has not come from Krsna’s abode.

Srila Gurudeva: All the authorities say this. People have no doubt that the soul has not fallen from the realm of Krsna. How can a jiva attain Krsna and fall down from His abode? There is no maya in Krsna’s abode. How can the soul fall when there is no maya there? How can the soul fall when there is no mayik-influence? The soul can never forget Krsna there. Therefore, this is not the meaning of forgetting Krsna—Krsna-bhuli. There are two kinds of souls—nitya-baddha and nitya-mukta. Nitya-mukta jivas are the souls who are always liberated and have never come under the influence of maya. And, nitya-baddha jivas are the souls who have been conditioned since time immemorial. It is not that they were in Vaikuntha or Goloka Vrndavana and coming under the influence of the material energy, fell down from there. To think otherwise means one has not understood siddhanta. If this was true, then would all of Krsna’s associates also fall down from there? This can never happen. To make the general people understand, it is said that the jivas “forgot,” Krsna and fell down.

Svamiji has not written anywhere in his books that the jivas fell from Goloka Vrndavana.

Visnu das: Someone said, “Ramanujacarya said, ‘The conditioned souls will always remain conditioned. They will never be liberated.’”

Srila Gurudeva: He has never said so. This is bogus. By listening to Krsna’s pastimes, the souls will remember them and do bhajan. Then, they will go to the eternal abode of Krsna. Sankaracarya, Ramanujacarya, and no other Vaisnava has written like this.

In the Gita, Krsna has said, “That person who engages in My bhajan, will cross maya and attain supreme, everlasting peace in My abode.”

So, is the Gita correct or is the opinion of these people correct? Ramanujacarya has also written a commentary on the Gita. So, how can this be explained?

Srimati’s Abhiseka – Govinda-lilamrta

The eight prominent sakhīs know where Kṛṣṇa will go in the daytime. They each give an earring to Śrīmati Rādhārāṇī. Rādhārāṇī thus wears eight earrings. Rādhārāṇī maintains a connection with each of the aṣṭa-sakhīs by these earrings and is able to instruct them by Her mind.

We have seen that in Gurudeva’s class people used to clip their microphones to His clothing. Why was this? They were recording him. They were not just recording his words but they were also sending the signal to different countries all over the world, so that all his devotees could hear his hari-kathā. The clip on Gurudeva’s shoulder would go to Russia, another clip on his uttarīya would go to America. In this way his message was immediately spread in many languages. It is quite a similar case with these earrings used by Rādhārāṇī.

People do not understand what decoration is. Real decoration is this service performed by the sakhīs. The set of earrings connects to the eight prominent sakhīs.

If people have some transcendental knowledge, they can understand this. Otherwise, they will think this is only imagination.

The sakhīs and mañjarīs adorn Śrīmatī Rādhārāṇī’s nose with a shining pearl. This ornament hangs from the middle of Her nose and touches the top of Her upper lip. Kālī, Durgā and some demigoddesses wear this. Bulls and buffaloes also where a ring in the center of the nose so their master can tie them or pull them as he needs to. But do not think that the nose rings worn by buffaloes and those worn by the gopīs, Śrīmatī Rādhārāṇī and Kṛṣṇa Himself are in any way the same.

Śrīmatī is offered this nose ring. It has the special ability to not allow any bad smell, dust or bacteria to go inside the nose. The gopīs wear this and so does Kṛṣṇa. The function of this nose ring is very special. Do not think that it is used to pull the Vrajavāsīs around.

Lalitā Devī leads the other sakhīs in decorating Śrīmatī Rādhārāṇī’s body. Lalitā Devī has arranged many different jeweled ornaments. She gives Rādhārāṇī bangles made of ivory. The sakhīs place rings on Śrīmatī Rādhārāṇī’s fingers, and paint Her nails with mehindi. They place around Her neck a pearl necklace, the syamantaka-maṇi, and a garland of flowers. Then they decorate Her hair with very small flowers.

After the sakhīs and mañjarīs have finished bathing and dressing Śrīmatī Rādhārāṇī, the gopīs give Her a mirror and show Her reflection. By showing Rādhārāṇī Her own reflection, She is able to see the image of Kṛṣṇa in the syamantaka-maṇi.

Engage in Bhajan at the Earliest – 13 June 1996

Just by His desire, He lifted Giriraja-Govardhana on His little finger. Krsna expanded into millions of forms and danced with millions of gopis. At the same time, He can expand into innumerable forms. Rama, Nrsimha, Vamana, and other forms are His expansions. Bha can also mean He who nourishes this creation and all its residents. Ga means, He manages the entire creation. How does He manage the creation? In the ocean, the waves never stop appearing. They appear at the correct time. The sun and moon appear at the correct time. The day and night appear one after another just as the different seasons also appear one after another. Who controls all this? Some mothers give birth to a son while some mothers give birth to a daughter; who controls this? Who gives us the fruits of our karma? He does. Therefore, “Ga,” means He who manages the entire creation. And, “Va,” means He, who resides in the hearts of all beings and in who all beings reside. Hence, we can never be Bhagavan or Brahma. All the life forms are not in us and neither are we present in all life forms. We don’t have all the qualities like Bhagavan. We are foolish; we think of something, but do something else. Our eyes cannot see themselves. They cannot see what is behind us. It is not certain if we will live to see tomorrow.

Therefore, we are ignorant; Bhagavan is the embodiment of knowledge—He is satyam-jnanam-anantam-brahma. Hence, that personality in whom these qualities are found is Bhagavan. That person who has bhakti for Bhagavan will pray, “Hey Bhagavan, I am Yours!” If someone is of this mentality and worships Bhagavan, then Bhagavan listens to His prayers. If your husband is sitting far away from you and if he doesn’t have a phone, then he will not be able to listen to your calls. He will not come. Even if he listens to your cries, what can he do? If you are dying, can your husband save you? Neither can your brother or a doctor save you. No one can save you. But, Krsna is in your heart; there is no such thing in which Krsna is not present. He is present in every atom of this creation. He is present in all animals. There is no such thing, conscious or unconscious, in which He is not present. This Prabhu should be worshiped. Worshiping Krsna is not difficult. It is very easy. It is not difficult to please your mother. Why? If you go and sit on her lap and say, “O mother,” then your mother will become pleased. So, to please Krsna is not a difficult task.

Although we cannot realize Krsna by our body, senses, mind, intelligence, and consciousness; even so, He reciprocates with our loving devotion. So, engage in ahaituki bhakti to Him. What is ahaituki bhakti? It is causeless bhakti. Offering flowers to Him, don’t say, “Prabhu, I have offered You flowers and I pray that You can arrange for a building that has 150 floors. My business should improve. May my children pass their exams.” Don’t desire for anything. All these desires will deceive you. Bhagavan will give you something that you cannot imagine. Therefore, engage in His causeless devotion. Don’t engage yourself in giving and receiving—don’t become a businessman with the Lord.

Message of Mantra – Govinda-lilamrta

Bhagavatī Paurṇamāsī is Yogamāyā, the expansion of svarūpa-śakti. She notices that early hours of dawn, there were many sādhana-siddhas waiting for Kṛṣṇa to wake and chanting gopāla-mantra or kṛṣṇa-gāyatrī. Having achieved their perfected forms, they now waited for service.

While chanting their mantra, they offered their love and desire to serve. This love and service tendency are the same thing. To love Kṛṣṇa means to always desire to serve Him.

Don’t think mantra should be chanted dryly. You must have love and affection for the mantra-devatā. If you don’t offer the mantra-devatā anything, you will not get relationship.

If you stay with Śrī Guru or the Vaiṣṇavas, gradually by serving them, and offering them something every day, your love for them will increase and you will become closer to them day by day. You will get more and more desire to serve. In the same way, when one offers puṣpāñjali, or chants mantra, what must be the mood?

The sādhaka prepares many offerings and arranges all kinds of paraphernalia for the pleasure of the Lord and His associates and offers it to them. This is most beneficial when done in brāhma-muhūrta. But how is it possible to directly offer all these things. Therefore, the sādhaka offers everything mindly with his mantra to the mantra devata.

The Appearance of Radha-kunda

Mahaprabhu first bathed in Radha-kunda. Afterwards He bathed in Syama-kunda. This is the rule and custom. Mahaprabhu prayed at Radha-kunda, “Just as Srimati Radhika is the nearest and dearest beloved of Krsna, similarly, Her kunda, Radha-kunda, is the nearest and dearest of Krsna, and is non-different from Radharani. All the Vraja-devis in Srimati’s group are present at Radha-kunda. That kunda and Radharani are selfsame. Krsna plays with Srimati there at Radha-kunda and performs all srngara-rasa pastimes with Her. If anyone bathes there once he becomes completely pure and achieves bhagavat-prema.”

Radharani becomes pleased with those who bathe in Her kunda and She gives them Her shelter and mercy. The madhurena, sweetness and glories of Radha-kunda are limitless. How can these be explained in ordinary words? In Govinda-lilamrta, Kaviraja Gosvami describes the glories of Radha-kunda.

“Radha-kunda is the same as Radharani. All Her power is present there. Krsna always plays there, bathes there, and He then feels, ‘I have the love of Radharani with Me. She is happy with Me.’ By offering pranama to this kunda and bathing there, one receives Radharani’s mercy. Then, one becomes energized completely with kriya-sakti and will always remain active in blissful service.”

Krsnadasa Kaviraja Gosvami explains this. Mahaprabhu prayed and danced in ecstasy at Radha-kunda. Then He took the clay from Radha-kunda and adorned Himself with tilaka. Many sadhus therefore use Radha-kunda clay for tilaka. Mahaprabhu told His sevaka, Balabhadra, “Collect this clay and carry it with us. I will use this for My tilaka.”

Glories of Srila Narottama dasa Thakura

Who can fathom the activities of Vaiṣṇavas? Nonsense people have no common sense. How can they understand? Therefore, never insult or dishonor Śrī Guru and Vaiṣṇavas: kaha na re karo ninda krsna krsna boli, ajaya caitanya se jinibe khele. Don’t fill your heart with garbage. Don’t think, “I am a Vaiṣṇava, now I am capable and worthy of insulting all others. All are bad, only I am good. I am the authority. All others’ opinions are wrong.”

This is the philosophy of rascals! This is not Vaiṣṇava philosophy. Vaiṣṇavas collect only goodness. Honeybees only collect nectar from flowers and turn it into honey. They may even collect nectar from a poisonous flower and turn that into honey, but honeybees will only collect nectar, never poison, and it will be helpful for all.

The dharma of Vaiṣṇavas is never to insult others. Vaiṣṇavas give proper respect to all. Even if one has no good qualities, if he is very bad and sinful, why should I collect the bad qualities from him and bring them into my heart?

At the time of leaving his physical body and entering nitya-līlā, Śrīla Narottama dāsa Ṭhākura went to the Ganga surrounded by his disciples and sat in the water. He asked his dear and near disciples to massage his body and as they did so, he melted away into the river, leaving behind a pool of milk.

We have come in this gauḍīya paramparā. If we pray with the bhajanas of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura and the other ācāryas, we will be close to them. They have written these songs for us to show us the pathway to achieve prema-bhakti. The ācāryas are present with us in their prayers.

Narottama dāsa Ṭhākura prayed:

kabe kṛṣṇa-dhana pābo, hiyāra mājhāre thabo,
juḍāibo tāpita-parāṇ
sājāiyā dibo hiyā, vāsaibo prāṇa-priyā,
nirakhibo se candra-bayān

“When will I gaze on the moonlike face of Śrī Kṛṣṇa, the treasure more dear to me than mylife? When will I decorate Him and seat Him in my heart, relieving my sinful life?”

Our ācāryas have reserved this transcendental wealth for us. This is our spiritual food and shelter. If we leave that aside and go to collect mundane film songs and so forth, we are the disciples of film stars and singers. But if we sing, remember and pray with the songs of our guru-varga, we will be in their line, as their followers.

Therefore, out of their great kindness, the guru-varga have saved this property of heartfelt love for us. If we neglect these bhajanas, feeling we have no time to remember or sing them, how can we progress and approach our guru-varga? We will only collect māyā. Then we will suffer, and feel great tension and depression.

This is our identity. This is the result of our exam. Where am I? Why am I disturbed? What is the problem? I do not sing these bhajanas. I do not go near the guru-varga. I never pray. Now I am the founder. I do not need to sing kīrtana. I don’t need to chant harināma. I don’t need darśana of Guru and Vaiṣṇavas, because I am now the founder. But what is the founder? What have I found? Am I the founder of māyā? Am I the founder of a sewage plant? This is all useless! Therefore—

choḍata dhana-jana kalatra-suta-mita choḍata karama-geyāna
rādhā-pada paṅkaja madhurata-sevana bhakativinoda paramāṇa

Give up everything and come to the guru-varga! Then your life will be successful. Otherwise, everything is useless, useless, useless, bogus, bogus, bogus. Many people run, I will also run.
Śrīla Gurudeva collected the songs of Narottama dāsa Ṭhākura. He sang these and taught them to his followers.

Always be in Sadhu-sanga – 12 June 1996

Srimati Radhika and Krsna both are embodied in the form of Sri Caitanya Mahaprabhu. So, Krsna has come to taste Her prema, and not to give this prema. Sva-bhakti, means the mood of Rupa Gosvami; the mood of Rupa Manjari—to serve both. He has come to give this. And, it will be achieved only by following Raganuga-marga, Raga-marga. Caitanya Mahaprabhu has especially come for two purposes— to preach and give Raga-marga and to taste the three moods of Srimati Radhika. Except Krsna, no one can give this prema. Prema cannot be given by anyone else—even by Rama or Dvarakadisa. So, Krsna has given this prema in the form of Caitanya Mahaprabhu. And this is called Raga-marga.

If you are in the line of Caitanya Mahaprabhu, then you will have to adopt this process. We can easily have a very thick greed to attain this prema. And if you are not having this mood, then you should think that you are not in the line of Caitanya Mahaprabhu. Then you are in the line of vaidhi-bhakti. Caitanya Mahaprabhu has not come to give vaidhi-bhakti. But He has said, “Wait a little in the line of vaidhi-bhakti.” Our Gurus and Acaryas in our disciplic order have come to teach and explain to us Caitanya Caritamrita, and the books of Rupa Gosvami, Raghunatha das Gosvami, and Krsna das Kaviraja Gosvami. If you will read and think about these books, then you can easily have that greed to attain that prema.

Try to have a book of Svamiji.

WHO ARE THE REAL CHILDREN OF GOD? – World tour 2003

In January and February 2003, Śrīla Gurudeva went to Hawaii, then to San Francisco, Alachua, Orlando, Coral Springs, and then to Brazil. In the summer tour, Śrīla Gurudeva went to Thailand, again to Hawaii, and then to Tucson, Arizona. Gurudeva then went to Los...