If anyone hears Kṛṣṇa’s glories, these will make one’s life restless and one will feel a heat within. This heat is intolerable, for it is transcendental. One won’t be able to tolerate it when it becomes too hot, and will fall senseless. Kṛṣṇa’s glories go inside and produce great heat, stealing the strength of the senses and making one as if paralyzed. One will fall senseless, as if one has been shot by a poisonous arrow. The body will then be injured. Kṛṣṇa-kathā is ārdra-jalpitaṁ, very sweet at the time of drinking, but later it is very painful. One cannot tolerate or digest this. One may think, “I will keep this with me.” But it is not possible. One behaves as if crazy and mad, always talking, whether alone or with many people, being no longer shy or considerate of any worldly concerns. Then one prays:
kāhāṅ mora prāṇa-nātha muralī-vadana
kāhāṅ karoṅ kāhāṅ pāṅ vrajendra-nandana
kāhāre kahiba, kebā jāne mora duḥkha
vrajendra-nandana vinu phāṭe mora buka
Caitanya-caritamrta, Madhya 2.16-17
Śrī Caitanya Mahāprabhu used to express His mind in this way: “Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahārāja Nanda? To whom should I speak? Who can understand My disappointment? Without the son of Nanda Mahārāja, My heart is broken.”
mādhava, bahuta minati kori toya, dei tulasī ṭīlā,
deho samarpinu, doyā jāni nā chāḍabi moya
O Mādhava, with this offering of a tulasī leaf and sesame seeds, I beseech You and pledge my body in Your service. I know Your compassion is such that You will not reject me.
This rasa is sweet and full of nectar. Hearing topics of Kṛṣṇa, this position of restlessness will come. When the vraja-gopīs meet with Him and see His restless eyes, it is like they are arrested in His prison. Now they are prisoners without any chance of leaving. He steals everything. Gambhīra-vilāsa-mantharam—Kṛṣṇa came and embraced them, but they have no sense, they don’t know anything. Kṛṣṇa is surprised. He embraces, kisses, and massages them, but sees that they are not inside their bodies. Internally, they are meeting with Kṛṣṇa. When their external sense comes back, they want to walk, but can’t. While walking, they smile, and take the wrong path. They don’t know when or what they are singing, or for how long. Sometimes they dance, but for how long, there is no guarantee. They are very restless, moving here and there.
One sakhī prays to another, “Friend, why is your condition like this? You are very restless. Sometimes you are senseless, sometimes you cry, sometimes you weep, sometimes you laugh, smile, dance, talk, walk, sit—you are always restless. Why is your condition like this? Who has made you like this?” (CLICK ON THE TITLE TO READ THE FULL ARTICLE)
They have this desire. Bilvamaṅgala Ṭhākura watches which person likes Kṛṣṇa and thinks continuously about Kṛṣṇa. Whose heartfelt love increases at every moment? With that love they serve Kṛṣṇa, Who accepts this love. This is called service tendency; otherwise, service is only dry. A person will do service for some time, then, because of no taste, he will leave. There are many sevakas here now, but after sometime, perhaps none of them will be here, like a garden with many flowers that get picked and taken away. But the garden’s beauty is its flowers.
In that way, Kṛṣṇa’s beauty is in His followers. And they do not remain far away from Kṛṣṇa for even a moment.
“Kṛṣṇa, You are vibho, very great, and You mitigate the worry and sadness of all. You steal their poverty, and by your unlimited ānandinī-śakti, you make them happy.” Now, today, the gopīs pray, “When will I comb Your hair and bind it on top of Your head, and decorate it with flowers and peacock feathers?”
Your hair will come together, meaning, all the gopīs, Vraja-devīs, have a desire to be in one group and serve Kṛṣṇa all together. But how can Kṛṣṇa accept them all? They all have a desire and sweet mood for service. But how can Kṛṣṇa accept all their service at once?
In this world there are many bumblebees and honeybees, and also many flowers. So many bees drink the flowers’ honey. Even though many young bumblebees are always being born, still there is no lack of honey. God arranges honey for all the bees.
Is Kṛṣṇa present in only one form and place? No. All the sakhīs and Vraja-devīs’ groups have leaders. They go with their leader and decorate Kṛṣṇa and serve Him. In a hidden way, one gopī tells another what to do, and she understands this. But how can any other understand? They think that only their group is serving and decorating Kṛṣṇa and are nearby to Him. But another group thinks the same thing. They think, “I am serving Kṛṣṇa, and He is very happy. We are decorating Kṛṣṇa.”
Then another gopī waits, “When will Kṛṣṇa tell me something in a happy mood?” They wait to drink His words, and they wait for a chance to kiss Kṛṣṇa. They think, “I am restless. Will Kṛṣṇa accept me? How can I become peaceful?” They have desires that come one by one like waves. They think, “I will become peaceful, silent and satisfied like a sage, and will only think of Kṛṣṇa in my meditation. This is much better.” But while thinking of Kṛṣṇa, so many inspirations begin to come for service, and they can’t stop themselves from running to Kṛṣṇa. (CLICK ON THE TITLE TO READ THE FULL ARTICLE)
Kṛṣṇa is nearby and hearing of His own form. Why is He happy? Kṛṣṇa knows that His devotees feel great bliss hearing of His beautiful form, and therefore He also feels joy .Kṛṣṇa’s different svarūpas have many different names. Guṇa Mañjarī watches Him and gives the name Rādhā-ramaṇa. Lavaṅga Mañjarī says, “No, He is Madana-mohana.” Then another says, “No, no, He is Rāsabihārī.”
At the same time, in the same place, devotees see Kṛṣṇa and have a relationship with a different form of Kṛṣṇa. Kṛṣṇa’s svarūpa reflects in their hearts, and they then address Him with different names. All the Vraja-devīs have names for Kṛṣṇa, according to their mood. These are Kṛṣṇa’s attractive dresses and form.
“When will I see Kṛṣṇa again in this life?” They think this. Then a little later another svarūpa is in front of them. Do they forget the previous one? No. Therefore Kṛṣṇa has many svarūpas. In many temples and many groups, all group leaders, yūtheśvarīs, arrange many programs.
But Kṛṣṇa is the same, He is not different. According to the devotees’ own heartfelt love, they feel some difference and see some speciality in their beloved form of Kṛṣṇa in their heart. Those of meager intelligence cannot understand this. How is His forehead, face, and teeth? How does He smile? How is He dressed? Sometimes the sakhīs give Kṛṣṇa a big mirror to see Himself, saying, “Kṛṣṇa, just see your face.” What does Kṛṣṇa see? How many people are present, hidden within His heart. Many people see Kṛṣṇa and give Him a seat in their heart. Then where are they? Nearby to Kṛṣṇa.
Kṛṣṇa looks in the mirror, “How many are close to Me? How many hearts have a place for Me?” He sees thousands and millions. This is called kaivalya-prayojanam. Kaivalya means only Kṛṣṇa and the Vraja-devīs. Śakti śaktimator abheda. They are not distant or different to each other.
The māyāvādīs say the jīva and brahman are non-different. They say like this, but when is it actually true? When the jīva’s heart has a seat only for Parabrahma and when Parabrahma has a seat in His heart for His beloved devotee, then they become one at heart. (CLICK on the Title to read the full article)
A person who bathes in a river in the summer becomes cool and moist, but when he comes out, he again becomes hot from the dry weather. In the water there is some help, but coming out it is dry, and one is hot again in a moment. Similarly, without Kṛṣṇa’s karuṇā, mercy, everything is dry. If Kṛṣṇa bestows His karuṇā, everything is refreshed—one will never again suffer from any heat. From Kṛṣṇa’s eyes, face, and entire body, these cooling rays emanate, maintaining the three worlds.
All types of heat are stolen by Kṛṣṇa. If there is heat within, one cannot be cooled by external help. Anarthas are types of heat. If there is no paramārtha, then there are only anarthas. The heat of separation is something else. One must perform strong spiritual practice to understand these topics. Prakṛti, material nature, and transcendence, aprākṛta, may appear the same from external perception, but, in fact, they are as opposite as life and death.
If all heat does not leave, how can one feel well? Outside one is cooled, but inside, there is still heat. Therefore Kṛṣṇa takes the heat away from within and without, cooling everywhere. Kṛṣṇa enters the hearts of His devotees and engages in pastimes with them there, He cools the burning heat of their separation from Him. He cools any external heat by showering everyone with His kṛpā-kaṭākṣa, glance of love and mercy. (CLICK on the Titile to read the full article)
O fair-faced Viśākhe, My mistress will not leave your company for even a moment. Because You are both the same age, you are the realm of Her playful joking pastimes. Please save my life from the affliction of separation and show me my Svāminī.
Dāsa Gosvāmī prays, “O Viśākhe, you are my guru. You teach how to serve my Svāminī, Rādhikā. You never leave Her even for a moment. I pray to you, please bring me to my Svāminī. You are of the same age as my Svāminī, and similar in nature to Her. I don’t want to leave your association. You bestow darśana of my mistress. I am weeping in separation. Please save my life.”
Why does he pray like this? Śrīmatī Rādhārānī doesn’t like to give up Viśākhā’s company for a moment. Śrīmatī always keeps Viśākhā near. They are very close friends. When Kṛṣṇa comes forcefully to kiss Śrīmatī, She sometimes places Viśākhā before Him. Kṛṣṇa then jokes and plays with Viśākhā, but Viśākhā moves aside and pushes Him towards Rādhikā. Why? Rādhikā’s followers do not desire to independently meet with Kṛṣṇa. When Viśākhā sends Kṛṣṇa to Rādhārānī, she doesn’t leave the kuñja. Why? So that Kṛṣṇa doesn’t harass Her too much. When He tries to, Viśākhā reprimands Him, “Move! No more.” Kṛṣṇa is not satisfied. He has desire to meet with Rādhikā, but Viśākhā takes Him away to increase His eagerness even more.
She says, “Why are You so hard with my Kiśorī? Her skin is scratched from Your attacks!” Viśākhā takes Rādhārānī into a private quarter and applies a cooling sandal paste on Her limbs, while saying, “I shouldn’t have allowed Kṛṣṇa to come. Now He has bruised and scratched You.” Rādhārānī also desired to meet more with Kṛṣṇa, but Viśākhā took Her away to increase Her eagerness even more. Then Kṛṣṇa crept up from behind and suddenly kissed Śrīmatī, causing Her beautiful face to flush red.
“This is not appropriate!” Viśākhā exclaimed, “how many times have I told You to restrain Yourself!”
Just then, Lalitā comes in with the mañjarīs and says, “Send Kṛṣṇa out and bar the door of the kuñja.”
Kṛṣṇa is sent forcibly out of the kuñja. Within, Lalitā and Viśākhā begin to serve and decorate Śrīmatī. Kṛṣṇa searches for a pathway in, or a gap to peek inside. By these playful actions of the sakhīs, His happiness is increased and mādhurya-rasa swells.
Dāsa Gosvāmī prays, “O worshipable Viśākhā, Rādhārānī doesn’t like to leave you for even a moment. You are always joyful in Her company. Please bestow darśana of my mistress, saving my life. By your indication, I will also enter in the kuñja and apply sandal on the cut marks on Rādhārānī’s cheek and chest. By your mercy, I will go and intimately serve Svāminī.”
Kṛṣṇa comes and pleads to Rati Mañjarī at the kuñja entrance, “Please let me enter the kuñja. I will not disturb Śrīmatī any more. I will only go and sit a short distance from Her, and won’t tease or taunt Her. I swear that I won’t touch Her.” But He cannot live without Śrīmatī. He prays to Rati, “My life is departing in separation from Her, only you can save My life.”
He tries to convince Rati Mañjarī by stroking her cheek, but Rati neglects Him and moves away, knowing Rādhārānī would become angry with her if she allowed Kṛṣṇa to affectionately caress her. Kṛṣṇa’s separation from Rādhārānī is so intense, it is impossible for Him to tolerate. (CLICK on the Title to read the full article )
If there is no love and affection, then one brahmacārī or devotee cannot remain following bhakti. He will be dry and suffering in māyā. If one devotee helps another, then devotion can grow in such a favorable environment. If a senior devotee nourishes junior devotees with his love and affection, the juniors’ devotion will become strong, and they will gradually become senior in bhakti, and will bestow love and affection to others and help them grow as well. This flow will then run on continuously.
In this verse, Rati Mañjarī laments, “Aho! Devī, I have no one else in this world other than You! I am only Yours! I am only Yours! I cannot live without You for a single moment! Please bestow the shelter of Your lotus feet. I cannot go to any other, look at any other, nor have any dealing or connection with any other. I am Yours alone, Yours alone, Yours alone!”
“What is the need to promise so many times?” Śrīmatījī asks.
“If I spoke with anyone,” Rati replies, “it wasn’t for my own happiness. If anyone asks about You, then I feel the need to speak for Your sake. And if I don’t answer, then He teases me, ‘O stubborn one! O exalted arrogant maidservant of Your proud mistress. You are so exalted that you can’t spare me even a moment to speak.’ Then, when I said a few words, You became angered. I tell You sincerely that I am Yours, I am Yours, I am Yours! I cannot live another minute without You. Please give me shelter at Your feet. You are the reason I am living. Not seeing Your lotus feet, I cannot survive for even a moment. Please give me place at Your feet and don’t make me separate from You for even a moment.
“Lalitā-devī is extremely dear to You, I am not so dear to You as she is. I made a mistake, but Lalitā-devi is very close to You. Please listen to Her request and accept me back in Your good graces. Don’t keep me away from You.”
Now Rati Mañjarī prays to Lalitā-devī, “Please, by any means, remove Svāminī’s māna. If you can’t do this great task, who will I go to for shelter? And only having Her speak to me again is not enough; may She grant me Her intimate service. Otherwise, if She shrugs and says, ‘Okay, I forgave her, no problem,’ but doesn’t give me service again, keeping me at a distance, then what will be my position? Please petition Her on my behalf. If She doesn’t give me Her intimate service, I will die.” (CLICK on the Title to read the full article )
Someone may see nice pooris, samosas, halava, and other preparations being cooked in a roadside shop, and think, “I will hide inside and eat to my full satisfaction all the delicious foodstuffs!” With such a mentality, the Vrajavāsīs’ moods will never come. The Vrajavāsīs are not greedy for this dog food. They are not like dogs, or dog-eaters. They offer everything to God. Anything nice they see brings about uddīpana to serve Kṛṣṇa.
When rūpānuga or rāgānugā-bhaktas see anything nice, they think, “I will give that to Rūpa Mañjarī, Lavaṅga Mañjarī, Rasa Mañjarī, Rati Mañjarī, Kastūrī Mañjarī, Ramaṇa Mañjarī, and Kanaka Mañjarī. They will take that to Lalitā-devī, who will offer it to Rādhārānī to give Kṛṣṇa.”
Rāmacandra met with the sages of the Daṇḍakāraṇya forest. The sages did not request Rāmacandra for the mood of Brahma or Parabrahma. They said, “Please accept us and give us Your love! May we serve You with love!” Therefore the sages of the Daṇḍakāraṇya forest are mahājanas.
In Bhakti-rasāmṛta-sindhu, (1.2.301-302) it is explained:
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥ
dṛṣṭvā rāmaṁ hariṁ tatra bhoktum aicchat suvigraham
te sarve strītvam āpannāḥ samudbhūtās tu gokule
hariṁ samprāpya kāmena tato muktā bhavārṇavāt
Padma Purāṇa 6.245.164The Daṇḍakāraṇya ṛṣis met with Rāma, and seeing Him, they desired to be His beloveds. Rāmacandra could not accept them in His present form. The sages were in old bodies. They had been performing austerities for thousands and thousands of years, chanting gopāla-mantra. Then anurāga came in their hearts. Rāmacandra was surprised to see this. They were not dry after performing hard austerities. Their hearts were sweet and soft, and within they were youthful. They prayed to Rāma, “Please bestow mercy on us. May You be our beloved.” He said, “This is not possible for Me. In Dvāpara-yuga, Kṛṣṇa will be your lover. Kṛṣṇa eats go-rasa, butter and milk. His heart is therefore very soft and sweet. I eat roots and fruits of the jungle and don’t have this sweet rasa.” (CLICK on the Title to read the full article)
We should vow to accept only what is favorable for the development of bhakti. We should go wherever there are sādhus; they are our good friends. There is no need for a big gathering; go to any place that is favorable. Where there is kṛṣṇa-guṇa-gāna, nāma-kīrtana, prasādam, and where bhakti’s rules and regulations are being followed—go to that favorable place. We should not go to a big gathering where there are politics. So many things are present there but there is no cultivation of devotion, bhakti-anuśīlana.
Many people make a show that they are following bhakti, but this is actually only as a business. Their view, aim, and object is only business—body business, mind business, health business, and pratiṣṭhā, name and fame. They think, “I am Guru; I am Ācārya.” And they insult others. All this is unfavorable, pratikūla. If you need anything, pray to Kṛṣṇa, His associates, and to the Vraja-devīs. Pray to the holy dhāma. The followers of the Vrajavāsīs and Vraja-devīs reside here.
Where is Śrīmatī Rādhārānī’s līlā-bhūmi? Where is Girirāja Govardhana? How can we meet with them? Gurau goṣṭhe goṣṭhālayiṣu sujane bhūsura-gaṇe: who is guru? He is always present in Vraja, goṣṭha. He is near the gopas and gopīs. Go and pray to them. Don’t go to anyone else. Have no other relationship. Fix your faith and relation. If you go today here and next day there, then one day it will be favorable and the next day unfavorable. If I run everywhere, then I will lose everything, because I won’t have any fixed relation. (CLICK on the Title to read the complete article)
All the peacocks are now singing out, one after the other. One leads, and the others repeat. Śrīmatī was hiding in a cave in Māna-gaṛh, scratching the ground with Her toe. Why was Rādhārānī in such deep māna? Early that morning the sakhīs were decorating Śrīmatī Rādhārānī with flowers, mehendi, and ornaments. Kṛṣṇa came, and Syāmā and Lalitā also decorated Him. Then they gave a mirror in front for Kṛṣṇa to see Himself. The sakhīs said, “Look at your face, Kṛṣṇa. What do You think?” Then they gave a mirror to Śrīmatī Rādhārānī and said, “Look how beautiful Śrīmatī is!” “Rādhā and Kṛṣṇa saw each other’s faces and were very happy. The sakhīs asked Kṛṣṇa, “How is Rādhārānī’s face?”
He said, “Rādhārānī’s face is more beautiful than Candra, the full moon. I never saw Her face decorated so wonderfully as you have done today.”
Hearing this, Śrīmatī became very angry. She ran away very fast and hid where no one could find Her. Śrīmatī Rādhārānī said, “You compared My face to the Moon! The Moon has a bad character, and his body is covered with leprosy! He is useless. Are you implying that I too am of loose character? Do I have blemishes on My face?” Rādhikā thought that now She would not keep any relation with Kṛṣṇa, and She ran away.
Then Kṛṣṇa was suffering. He thought, “What can I do? Where should I go? How can I find Her and pacify Her māna? How can I appease Her?” He asked Lalitā and Syāmā, “Why is She so angry?”
Lalitā and Viśākhā said, “You can’t understand. Why did You compare Her with the Moon? You don’t know the character of the Moon? Once, Candra ran away with his guru’s wife. He is useless and stupid! How could you compare our Rādhārānī with him?”
Kṛṣṇa thought, “I’ve made a big blunder. How can I atone for this?”
He thought for a long time, and then Syāmalā, Tungavidyā, and Citrā came and arranged a program. They said, “Only by calling peacocks and starting a dance will Śrīmatī Rādhārānī come out. She likes the peacocks, cuckoos, deer, and other animals—their hearts are clean, and they are simple.” (CLICK on the Title to read the full article)
Kṛṣṇa-karṇāmṛta 53 I am absorbed in contemplating my Lord. His chest shines with the sandalwood paste from the pitcherlike breasts of the ardent gopīs, who have been incited to amorous battle by Cupid’s flower arrows, and the sweet beauty of His lotus face is...
The Vraja-devīs think of Kṛṣṇa, and they make a kuñja-kuṭīra in their heart and arrange all services within. Then they manifest everything externally. A designer has ideas that he forms in his mind and then he designs these on a laptop. Otherwise, how could a computer do it?
The Vraja-devīs’ hearts have all types of moods. Their moods appear in the hearts of the gopīs and mañjaris. The gopīs make the kuñja-kuṭīras and pathways for Rādhā- Kṛṣṇa to go on to meet. They play musical instruments, and upon a narrow path they sing a song full of pathos. It begins to rain and the clouds rumble and roar. Why? The gopīs sing in a sweet and heartrending tune. Their singing is full of viraha. This separation cannot be tolerated by anyone. Kṛṣṇa understands their hearts and devises a way to escape. The clouds begin to rain in torrents, and the pathways in Vraja all become muddy. Kṛṣṇa leaves Nanda-bhavan alone. Crossing everything, He comes to the forest bower where Śrīmatī Rādhārānī is longing for Him in a mood of deep anguish.
Without the mercy of a mahā-bhāgavata, or one who is śuddha-sattva-viśeṣātmā, like the eternal Vrajavāsīs, one can never understand these moods. Realization of kṛṣṇa-līlā will never come without association and the mercy of a mahā-bhāgavata Vrajavāsī.
While waiting, the gopīs are restless. They scratch the walls of the kuñja with their nails and the ground with their toes. It seems there is no solution. No one clearly arranged for a meeting, and, presently, Śrīmatī is alone.
The mañjarīs and sakhīs are at a little distance, but Rādhārānī’s heartfelt inspiration goes to them and they become ready to arrange everything. If they are a little late, She won’t be able to tolerate it, and a big fight will ensue. Why? Kṛṣṇa is thirsty, and He is midway through the forest on His way. He needs to drink something, but He doesn’t drink alone. Therefore the gopīs make drinks and go and give them to Kṛṣṇa. Kṛṣṇa takes Himself and distributes to the sakhās. Then He is happy.
Kṛṣṇa’s desires reflect in Śrīmatī’s heart. From there they go to the mañjarīs and sakhīs, who then arrange all varieties of service. But during the time of waiting for Kṛṣṇa’s desires to be fulfilled, Śrīmatī Rādhārānī cannot tolerate the thoughts of His any discomfort or unsatisfied desire. (CLICK on the Title to read the full article)
Where will you go and hide? Anytime you pray to Paramātmā, Kṛṣṇa, Kṛṣṇa’s followers, the Vraja-devīs, mañjarīs, sakhās, gopas, cows, peacocks, and remember, “How much love they have! How much service they do! How can I also go there and serve Kṛṣṇa!” If you have a little desire for this, then this is called service-tendency. This desire is given by Guru-pāda-padma. This steals all anarthas. Guru-pāda-padma and the Vraja-devīs clean and purify one, and fill the heart with rasa. In the summer one is dry, but when the rainy season comes there is only water, water, water. Similarly, the heart will be cooled. But first drying is necessary to clean.
Chāyā-coraṁ vilāsa-bharālasaṁ. First Kṛṣṇa cleans, dries, and then waters. Who is this person? Mada-śikhi-sikhā-lilottaṁsaṁ. Kṛṣṇa’s beautiful lotus face spreads fragrance. How? Kṛṣṇa’s adharāmṛta and vacanāmṛta, nectarful voice, goes everywhere. He wears a peacock feather on His head and is the color of an indranīla-maṇī, blue sapphire. He is decorated by many jewelled ornaments from Yaśodā Mātā. He plays the flute and with this message He goes and distributes something. Anyone who hears His voice will have Him enter his heart and appear there. But first it is necessary to clean the heart. To clean hearts He arranges millions of Vraja-devīs and mañjarīs. How is ceto-darpaṇa-mārjanam possible? Śreyah kairava candrikā vitaraṇam vidyā-vadhu. From where will the qualities of the vidyā-vadhus come from? How do the vraja-vadhūs serve Kṛṣṇa with their love? If a small ray of their love comes in anyone’s heart, the heart will automatically be cleaned and changed. (CLICK on the Title to read the full article)
The detractors of Guru and Vaiṣṇavas cause great harm to the world by their actions. They must be corrected. But one must be qualified, or he can cause more harm than good. Jīva Gosvāmī not only defeated the mundane views of antagonistic scholars, but he also changed their hearts and turned them into devotees.
As Madhvācārya, Ramānujācārya, Viṣṇusvāmī, and Nimbāditya Ācārya and so forth, made their critics understand the true conception of their respective philosophies, Śrīla Jīva Gosvāmī established everyone in the firm foundation of Gauḍīya Vaiṣṇava siddhānta.
Jīva Gosvāmī was an unparalleled scholar of the Vedānta. Once, an ācārya from the Viṣṇusvāmī sampradāya showed a composition he had made called Tattva-dīpa to Jīva Gosvāmī. Looking at it, Jīva Gosvāmī raised many points on the true purport of the Vedānta, and revealed the flaws in the book. On the advice of Jīva Gosvāmī, that ācārya made many corrections in the book.
Śrīman Mahāprabhu relieved Sārvabhauma Bhaṭṭācārya from his affiliations to Māyāvāda, and turned him into a dedicated follower of pure bhakti. Thus, Sārvabhauma Bhaṭṭācārya became established in the eternal servitude of Bhagavān. A proud, unqualified person, who is devoid of paramārtha (spiritual wealth), will work to destroy the world and himself by his exhibition of mundane learning and logic. Changing such a person’s nature is an act of true kindness. But one must be highly qualified to do so. (CLICK on the Title to read the full article)
“When the sādhaka enters deeper and deeper into mānasī-sevā, the internal realm of Vraja inside the heart and purified mind gradually becomes more real than the external material world. He achieves the perfection of yoga—union with the Absolute, or a connection to the transcendental world and pure love for Kṛṣṇa and His associates. The sādhaka realizes his eternal form and service, and upon giving up the mundane body, he awakens in his spiritual body in transcendental Vraja.”
Śrīla Gurudeva concluded, “It is thus essential for the aspiring transcendentalist to reside in a place imbued with anurāga for Rādhā-Kṛṣṇa—where discussions of Vraja are always taking place amongst devotees whose hearts are filled with pure loving attachment for Rādhā-Kṛṣṇa.”
Śrīla Bhaktivedānta Swami Mahārāja’s senior disciples felt the pangs of acute separation from their spiritual master and pondered how to obtain his association. Many of them took shelter of Śrīla Gurudeva and implored him, “Can you arrange our meeting with Śrīla Prabhupāda?” (CLICK on the title to read the full article)
Doubt: From ancient times up until the present day, no great personality who was expert in bhajana has ever performed the procession of Ratha-yātrā-līlā in selfsame Vraja-maṇḍala, Śrī Navadvīpa-dhāma.
Established conclusion: Whenever the inspiration came in the hearts of great personalities, they have manifested this līlā in various places in Gauḍa-maṇḍala, such as in the district of Maheśa. Therefore, if a great personality is also inspired to manifest this līlā in Śrī Navadvīpa-dhāma, then it is in no way contrary to the path of sri rupanuga-bhajana. For example, in the Śrī Gauḍīya Vaiṣṇava-sampradāya, from the time of Śrīman Mahāprabhujī, Śrīmad-Bhāgavatam has been considered the natural commentary on Sri Brahma-sūtra. However, when the necessity arose, Śrī Gauḍīya Vedanta acarya Śrī Baladeva Vidyābhūṣaṇa Prabhu manifested a separate commentary—Sri Govinda-bhāṣya.
(4) Doubt: Jagad-guru oṁ Viṣṇupāda Śrīla Bhaksiddhānta Sarasvatī Prabhupāda has not performed Ratha-yātrā-līlā in Śrī Gaura-dhāma.
Established conclusion: Jagad-guru oṁ Viṣṇupāda Śrīla Bhaksiddhānta Sarasvatī Ṭhākura manifested Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa in Vraja-pattana (Śrī Caitanya Maṭha) within Śrīdhāma Māyāpura.
He preached daiva-varṇāśrama-dharma. He reestablied the acceptance of saffron cloth and tridaṇḍī-sannyāsa in the Gauḍīya Vaiṣṇava-sampradāya. He has flown the victory flag of Gauḍīya Vaiṣṇava-dharma throughout the world. Prior to the appearance of this crown jewel in the dynasty of ācāryas, no other ācārya ever inaugurated the aforementioned activities. Yet can any of these projects of Śrīla Prabhupāda be considered contrary to the principles of sri rupanuga-bhakti? Never. Anyone who could say such a thing would have to be utterly ignorant of bhakti-tattva.
(5) Doubt: In Śrī Navadvīpa-dhāma, how is the darśana of Dvārakā possible or appropriate?
Established conclusion: We have already explained that the predominant bhāva in Śrī Ratha-yātrā-līlā is Kṛṣṇa laña vraje jāi. There is not even the slightest scent of a sphūrti (momentary vision) or darśana of Dvārakā in this bhāva. Hence, even the question of any kind of Dvārakā darśana arising from the performance of Ratha-yātrā-līlā in
Śrī Navadvīpa-dhāma is completely irrelevant. On the other hand, Śrī Navadvīpa-maṇḍala, which is the selfsame Vṛndāvana, is aṁsī-dhāma
(the source of all dhāmas, in which all other dhāmas exist). Mathurā, Dvārakā, Ayodhyā, and Paravyoma all eternally exist in Śrī Navadvīpa-dhāma, just as all the plenary portions of aṁśī Kṛṣṇa, such as Nārāyaṇa and Viṣṇu, exist eternally within Him.
When at Candraśekhara-bhavana (Vraja-pattana) in Māyāpura-dhāma, Śrī Gaurasundara personally danced in the mood of Śrī Rukmiṇī. It is well known that Śrī Rukmini-devī is an associate in dvārakā-līlā. Therefore, if this līlā is possible in Vraja-pattana then how can dvārakā-darśana be impossible in Śrīdhāma Navadvīpa? On what grounds can it be said that the manifestation of Ratha-yātrā-līlā is not possible?