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?
By remembering Hari, Guru, and Vaiṣṇavas, all of one’s obstacles on the path of bhakti are destroyed. Entrance into the realm of bhakti is guaranteed by being under the guidance of Guru and Vaiṣṇavas. Śrī Caitanya Mahāprabhu’s dear associate, Śrīla Rūpa Gosvāmī...
Śrīla Rūpa Gosvāmī appeared in this world from Vraja-dhāma to fulfill the desire of Mahāprabhu by distributing vraja-prema and the mood of the mañjarīs. He taught that the highest form of spiritual practice is anurāgamayī-bhakti: devotion towards Śrī Rādhā-Kṛṣṇa imbued with spontaneous and powerful loving attachment, and attraction towards Them with the desire to pleasurably serve Them.
He described the sweet pastimes of Rādhā-Kṛṣṇa in such a wonderful way that hearing or reading evokes greed to gain acceptance into the Divine Couple’s inner circle of loving servitors. Upon the awakening of spiritual greed, people naturally lose taste for earthly infatuations.
One who remembers and follows the instructions of Śrīla Rūpa Gosvāmī, taking shelter of his lotus feet, will certainly achieve spiritual perfection, or anurāgamayī-sevā in eternal Vraja. He can thus be a Rupānuga-Vaiṣṇava. Fortunate souls can perceive the specialty of Rūpa Gosvāmī and the pricelessness of his teachings. One who approaches Śrīla Rūpa Gosvāmī through prayer and by adopting his method of spiritual practice will understand and be empowered by Mahāprabhu’s karuṇā-śakti, mercy potency. (click on the Title to read more)
On the order of Śrīman Mahāprabhu, Śrīla Rūpa Gosvāmī traveled to Vṛndāvana. In Vṛndāvana, Rūpa Gosvāmī saw that there were many people distributing philosophical kichari. Those who do not know the glories of basmati rice and high quality dāl will mix everything...
The Devānanda Gauḍīya Maṭha compound included a large field where the devotees cultivated vegetables. In those days, Acarya Kesarī had insufficient funds to construct a fence around the proper.
To protect the land, the brahmacārīs surrounded the area with thorn bushes. Still, buffalos and other animals entered the garden, consuming and destroying the vegetation. Herdsmen would intentionally allow their drove to enter the area. Gurudeva and the brahmacārīs tried repeatedly to protect the track of land, but the herdsmen came late at night while everyone was asleep, allowing the drove to eat everything.
Intending to stop the intruders, Śrīla Gurudeva kept vigil one night. The herdsman arrived at midnight, fully intoxicated and rowdy. To their surprise, Gurudeva drew a large stake and began to drive the buffaloes away. Startled, the herdsman yelled, “Why are you driving our herd away?”
“Why are you destroying our temple’s farm?” Gurudeva shouted back. “I won’t tolerate such unlawfulness!”
Ignoring his questions, the herdsmen assailed Gurudeva. Undaunted, Gurudeva struck them with his stick. The scene became hysterical as the drunken men called out to one another and retreated. The perpetrators returned to their village and instigated their neighbors to defend them. That same night, an angry mob returned and surrounded the temple compound. By this point the police were involved and trailed behind the horde. The commotion roused Acarya Kesarī. After hearing a brief summary of the affair, he told Gurudeva, “Go inside while I talk with the officers.”
Acarya Kesarī approached the head officer who said, “We are here to arrest the man who beat the herdsmen. Hand him over.”
Acarya Kesarī calmly escorted the officers into the compound and offered them seats saying, “Please tell me how one person could fight alone against so many? A large band of these men came with their herds to ravage our land. They come on a regular basis and allow their animals to eat our vegetables. Tonight they were drunk and attacked our brahmacārī when he confronted them. In the midst of the confusion, they beat each other and ran away, shouting like madmen.”
“Where is the man who fought with them?” the officers asked. “We want to see him immediately.”
“First examine these drunken buffalo herders,” Acarya Kesarī said. “Ask them how one man could beat all of them?”
The police questioned the herdsmen and observed their drunken state. Upset by their behavior, the police said, “If you ever come back and disturb this temple, we will beat and imprison you!” They told Acarya Kesarī, “Call for us if they return to disturb you. We will protect the temple.”
At that moment Gurudeva came out of the inner room and introduced himself. The officers said, “Oh! It’s Tārījī! Are you the same distinguished inspector who recently left his post? We have heard about your eminent composure but were never able to meet you.” They were pleased to meet the esteemed Nārāyaṇa Tārī and engaged in friendly exchanges before dispersing the crowd and securing the temple on their leave.
Acarya Kesarī was impartial when the two brahmacārīs had previously been selfishly fighting yet protected Śrīla Gurudeva in this instance because he was defending the temple. Acarya Kesarī told Śrīla Gurudeva, “One who as against the rules of dharma must pay the consequences; but you must be qualified in order to discipline others. By surrendering to God, your life will be successful; otherwise, you will fail the test during challenging circumstances. When Rāvaṇa stole Sītā-devī from Rāma, Hanumān jumped across the sea and burnt down Rāvaṇa’s city of Laṅkā. This was true humility. Devotees are submissive to Hari, Guru and Vaiṣṇavas, and tolerate all attacks upon themselves, but owing deference to demons is the sign of a coward, not a devotee.” Acarya-deva concluded, “You never need worry. Kṛṣṇa is protecting you.” (click on the Title to read the Full article )
Sannyāsīs and devotees from various societies had great faith in Śrīla Gurudeva and his non-sectarian spirit. Thus many people from all over India would gather and perform parikramā together under his guidance. The pilgrims walked in procession, while the luggage and cooking paraphernalia were taken on horse or buffalo carts. As Sanātana Gosvāmī would go on parikramā of Vraja and rest under a different tree each night, Gurudeva also stayed at a different place eve night with the devotees: on sool grounds, empty fields, dharmaśālās, and dilapidated temples.
Śrīla Gurudeva would send the brahmacārīs to serve the sannyāsīs and householder disciples of Prabhupāda Sarasvatī Ṭhākura and Ācaraya Kesarī. He said, “Go and soak their feet in hot water, then massage them with oil. Otherwise, how will they be able to go on parikramā tomorrow?”
“By this kind of service to Vaiṣṇavas,” Gurudeva instructed the brahmacārīs, “you will receive their affection and mercy. Bhakti will never descend if Vaiṣṇavas are disrespected or neglected. Pride has no place in bhakti. One must learn to respect and serve all jīvas for the pleasure of guru and Bhagavān.”
In whichever village Śrīla Gurudeva chanced to stay, the surrounding Vrajavāsīs would come and participate in the programs, sing in the kīrtanas, and listen to the hari-kathā. The villagers would normally retire when it became dark at around 7:00 p.m., but when Gurudeva came to their village on parikramā, they would light candles and kerosene lamps and attend the programs. They would bring hot milk and capātīs or porridge as offerings to the pilgrims.
Śrīla Gurudeva said with gratitude, “My dharma is to serve the Vrajavāsīs, not to take from them.”
Paṇḍitas and brahmaṇas would leave their homes and listen to hari-kathā late into the night. Some Vrajavāsīs would ask Śrīla Gurudeva questions on various topics. Once, when Gurudeva concluded his hari-kathā before a crowd of pilgrims and locals, a leader amongst the Vrajavāsīs spoke up, “Bābā, you are always speaking of vraja-bhakti and the moods of the gopīs. What is the most prudent and straightforward process to obtain this most exalted aspiration? We locals are set in our ways. To what degree can we engage in devotional practices every day? You are a great ācārya and hearing hari-kathā from you inspires us all. How can we practically integrate these teachings into our daily lives? We will try our best to abide by your advice.”
Śrīla Gurudeva replied, “One who has desire for vraja-bhakti must follow Ekādaśī purely. On Mādhava-tithi (Ekādaśī) you should engage your time in worshiping Śrī Hari and fasting from grains and sense enjoyment, all the while cultivating in your heart the aspiration to attain Rādhā-Kṛṣṇa’s service in Vraja. For one who does so, vraja-bhakti is assured.”
Śrīla Gurudeva spoke in depth on the glories of Ekādaśī. The villagers were inspired and agreed to follow Ekādaśī, as well as to encourage others to do the same. Another Vrajavāsī then asked, “We took birth in Vraja-maṇḍala. Why aren’t our hearts pure and full of love for Vraja and Rādhā-Kṛṣṇa?”
“You have taken birth in Vraja because of pious merits from past lives,” Gurudeva said, “but you have been debased by undesirable association. A covering of māyā inhibits one from experiencing Vraja in truth. That net of illusion is attainment to material family life and sense gratification in this world, along with distaste for bhakti and Kṛṣṇa. People have made their homes all over Vraja but know nothing other than the four walls of their house. Since they do not frequent Śrī Hari’s temple, their inimical family members gradually convince them to leave Vraja for a more affluent city ”
Gurudeva continued, “Those under the influence of wicked company begin to think, ‘What is there at the mandira? Why should I follow bhakti, Ekādaśī, and all that fanciful talk? This is the modern world we live in. The place for old-world sentimentalism is rapidly passing.’ The homes of such people are like the dens of demons, where everyone is engaged in selfish enjoyment; while the homes of those who have faith and devotion become temples of Rādhā-Kṛṣṇa. Those people never suffer any shortage.” (click on the Title to read the full article )
Once, a brahmacārī asked Śrīla Gurudeva, “Why do we go on parikramā every year? I heard that in our line mānasī-sevā is the highest practice. So, is it necessary to do parikramā physically year after year? Why don’t we simply visit the holy places mentally?”“Five material elements compose the physical body,” Śrīla Gurudeva answered. “These elements are governed by demigods. If we do not take the body on parikramā and engage it in the service of Hari, Guru and Vaiṣṇavas at the holy places, we will remain indebted to the presiding deities of the elements in our bodies and will not be able to achieve salvation. During parikramā our bodies touch the dhāma and become purified, and we have the opportunity to serve the sādhus. Our bodies thence purified, the senses become favorable to the execution of devotional service. The nine limbs of devotion are naturally performed during parikramā. When we engage in bhakti, the demigods presiding over the elements of the body are pleased and discharge all debt. If we don’t engage our bodies in service, our senses will be agitated, and it is unlikely we will have the mental discipline to serve internally. Laziness is the worst malady. We must cure indolence by forcible engagement in service. For this reason we travel in sādhu-saṅga to all those places where Śrīman Mahāprabhu and Nityānanda Prabhu went with Their associates:gaura āmāra, ye saba sthāne, karala bhramana raṅgese-saba sthena, heriba āmi, praṇayi-bhakata-saṅge‘In the company of devotees that have love for Gaurāṅga Mahāprabhu, I will visit the places where My Lord happily wandered.’“Alone you cannot attain perfection. By going on parikramā in sādhu-saṅga, and smearing the dust of the holy places on your body, you will certainly receive the mercy of Śrī Guru, Kṛṣṇa, and the dhāma.“The Guru-varga serve the dhāma by annually bringing the devotees together for parikramā. They teach us that parikramā of the dhāma must not only be done annually, but daily—no matter where we are physically. We learn from them that we must first offer praṇāmas to the Guru-varga when we wake in the early morning, chant our mantras, and also visit all the dhāmas, praying to Guru and Vaiṣṇavas, ‘Please let me stay nearby you. Without you I am a helpless orphan. Please do not reject me.’ You will always be with Guru and Vaiṣṇavas if you have this humble and prayerful mood.“While chanting harināma, you should mentally go to Vraja-maṇḍala, Navadvīpa-maṇḍala, and Kṣetra-maṇḍala. Offer obeisance at each of the places within these dhāmas, and pray at those places, as well as to all the devotees and associates of Rādhā, Kṛṣṇa, and Mahāprabhu. Render service in the mind by sweeping, cleaning, and decorating the dhāma, and offer gifts to the Deities. By doing so, your mind will be present in the spiritual abodes and will not wander in the realm of illusion, māyā-maṇḍala.“The dhāma cuts our relations with our temporary home and family, and awakens our relation with our eternal home and family. In truth, we are refugees in this world; like guests staying for some time in a boarding house—our material body. In these temporary dwellings we meet with many other refugees, whom we call our relatives. Inevitably however, death will come and all these relations will be lost. We must understand this bitter lesson. The duty of sādhus is to take the conditioned souls to the dhāma and connect them to Kṛṣṇa and His associates. is Navadvīpa-dhāma Parikramā has been going on continually from the time of Nityānanda Prabhu and Jīva Gosvāmī, to the time of Prabhupāda Sarasvatī Ṭhākura. My Guru Mahārāja continued this tradition and that continuation runs on to this day. All branches of the Gauḍīya Maṭha perform Navadvīpa-dhāma Parikramā.”In 1986, a massive celebration was held in Māyāpura for Caitanya Mahāprabhu’s fifth centennial. Millions of people came to Māyāpura from India and all over the world in the days before and after Gaura-pūrṇimā just for a chance to see the birthplace of Mahāprabhu. In preparation for all the people, the Bengal government set up temporary shelters, hand-pump wells, lights, and other facilities all around Māyāpura. The Indian Prime Minister granted 25 lākhas rupees for preparation and orchestration of the festival.Each branch of the Gauḍīya Maṭha organized a party of many thousands for Navadvīpa Parikramā; the overall congregation of Gauḍīya Vaiṣṇavas was well over a hundred thousand adherents from all over India. The fifteen thousand strong Parikramā party of the Gauḍīya Vedānta Samīti, led by Śrīla Gurudeva and his dear godbrothers, Śrīla Bhaktivedānta Vāmana Gosvāmī Mahārāja, and Śrīla Bhaktivedānta Trikrama Gosvāmī Mahārāja, was the largest group.ISKCON invited the Parikramā party of the Gauḍīya Vedānta Samīti to participate in their opulent celebrations at the Māyāpura Candrodaya-mandira on Jagannātha Miśra Mahotsava. Śrīla Gurudeva led the procession from Devānanda Gauḍīya Maṭha to Māyāpura, with dozens of other sannyāsīs and scores of brahmacārīs, all singing, playing instruments, and dancing ecstatically in saṅkīrtana. A hundred and eight mṛdaṅgas played in rhythm to the kīrtana of Mahāprabhu’s names and glories, and devotees carried 108 clay pots of paraphernalia for Mahāprabhu’s abhiṣeka. As the grand procession entered the Candrodaya-mandira’s gates, the devotees were welcomed with showers of flower petals from both sides.Śrīla Gurudeva spoke in the temple room, glorifying Srila Bhaktivedanta Swami Maharaja, and the specialty of Māyāpura and Mahāprabhu. Gurudeva concluded his speech saying, “The glories and specialties of Sri Guru are always present in the place that Vaiṣṇavas are welcome, and those who respect Vaiṣṇavas can experience the mercy of Śrī Guru. Those who serve and respect the family and disciples of Śrī Guru are true guru-sevakas. Today, the magnanimous disciples of Śrīla Bhaktivedānta Svāmī Mahārāja have conquered the world by their service to the Vaiṣṇavas.”Thereafter, Śrīla Gurudeva offered puṣpāñjali to the deity of Śrīla Bhaktivedānta Svāmī Mahārāja, and then proceeded to Yogapīṭha with the Parikramā party. At midday, over 50,000 Mahāprabhu-bhaktas gathered in a field by Śrīdhara-āṅgana. Śrīla Gurudeva had arranged for the distribution of kicari, sweet rice, chutney, sabjis, and other varieties of prasāda, with generous help from Rāma Praka from Mathurā, Phuland from Āgrā, and other devotees. (click on the Title to read the full article)
Śrīla Gurudeva held a special discussion. He gave strong instructions on how to balance one’s day: a balance of sādhana-bhajana and temple services, a balance of sādhana-bhajana and preaching activities, a balance of sādhana-bhajana and family responsibilities, and a balance of sādhana-bhajana and earning money. Gurudeva began by saying that those who are not demons but are not doing bhajana are like very ignorant donkeys, kicked by the hind legs of the she-donkeys and taking all the burden of the washerman.In Holland, Śrīla Gurudeva said: “Persons favorable to devotion are of two kinds, and those who are not following the process, the rules of devotees and devotion, are greater in number. Real devotees are few, and even among that small number there are many divisions. Most are initiated by unqualified, false gurus, and even those with bona fide gurus are of many types. Some think, ‘My fire sacrifice has been performed and I have a sacred thread; therefore I am initiated.’ Such persons wear big tilaka, but there is no dīkṣā in the true sense, and they are continuing their unfavorable or sinful activities. They are greater in number, and we may be also in this category. There is no thick relationship with Kṛṣṇa and no real knowledge of tattva—not of jīva-tattva, bhagavata-tattva, guru-tattva, māyā tattva, or prema-tattva. Even if they remember a mantra like ‘aiṁ guruve namaḥ,’ their minds are elsewhere. After ten minutes they think, ‘What am I doing?’ They were sleeping or just drifting off. Then, while chanting, ‘klīm caitanyāya vidmahe,’ the mind is absent for half an hour. Most of us are in this category of struggle.”Śrīla Gurudeva continued: “Worldly affairs come, our job or the like, and we are always very careful and cautious in these affairs. The mind is always there—in computers and here and there—and not in the guru-gayatri and the Hare Kṛṣṇa mahāmantra. A pure devotee comes and inspires them, but as soon as he leaves—nothing is in there. Such persons numbers are greater. Others cannot follow ‘tṛṇad api sunīcena’ or even Srila Rūpa Gosvāmī’s instructions in Upadeśāmṛta: ‘vāco vegaṁ manasaḥ krodha-vegaṁ.’ Some wear neck beads of only one strand, which do not even touch the neck. Even in the military there are some rules and etiquette, and the soldiers are punished if they do not follow them. If we cannot follow these things, how can we follow vraja-prema? Caitanya Mahāprabhu and His associates were all paramahaṁsas, but they all followed Vaiṣṇava etiquette. If we follow their rules and regulations, a taste will come. In school there is daily reading and requirements completing the tasks given by the teacher. First, vāco vegaṁ: control your tongue. The today, ‘I will not quarrel with my wife or husband, children, Gurudeva, and other devotees.’ Without this you cannot control your anger. Don’t take rich foodstuffs. The fault of overeating is not only the fault of the tongue. All five senses are guilty, including the eyes. Looking brings attachment. Don’t try to be astrologers, and don’t read books other than bhakti books. There is no harm if you have not studied in school and colleges. By chanting, remembering, and serving Gurudeva you will be happy. Nothing else will make you happy.“Don’t criticize all the Kaṁsas and Jarasandas. Spend your time in always glorifying Nanda, Yaśodā, the gopas, gopīs, Kṛṣṇa, and the devotees. Don’t care much for your life’s maintenance. A lower-class devotee can do so, but when you are mature, you have nothing to do in this regard. What you need will easily come. Don’t talk prajalpa. Chant one lākha of holy names daily. If this is not possible, then chant fifty-thousand names. If not, then thirty-two rounds. If not, then go to the ocean and at once jump in. You should certainly go to the Pacific or Atlantic Ocean. Chant, but if your bona fide guru has come to give a lecture, then go and hear. Then your chanting will become high-class. Be confident that by doing all this, surely kṛṣṇa-prema will come. First finish these things, then do anything to maintain your life. The holy name will arrange everything for you.“Don’t associate with friends or family members if they are not devotees. They are all cheaters. If you are ugly, with two or three children, your husband will reject you and take a new wife. So, give up all your other jobs and come to śaraṇāgati—full surrender to Kṛṣṇa.”Some of the hundreds of devotees present were meeting Śrīla Gurudeva for the first time, and some had been waiting since the year before, counting the seconds. Some, although meeting with him in one or two countries each year, for the past three, four, or five years, were just now realizing the magnitude of their fortune in getting the most rare and precious association of such a high-class pure Vaiṣṇava from Vraja. Many within the various categories of devotees were now in the process of changing all their priories in life and were preparing to leave their money and position to remain with Śrīla Gurudeva. Holland was the first place of Śrīla Gurudeva’s preaching in the West. He was now fond of calling it “Holyland.” It was in Holland that he first initiated disciples outside of India. By now he had thousands of disciples in the West, and thus far this year’s tour had already made another three hundred fortunate in this way.
Hearing the glories of Bhagavān automatically cleans the heart and gives all good qualities. Therefore, Mahāprabhu chose this siddha-pīṭha, the perfected place of Gambhīrā. No ordinary people were allowed to enter that area for it was reserved for the service of Lord Jagannātha.In the garden of Kāśī Miśra, Tulasī and flowers are cultivated for Jagannātha’s service. But there is some other special glory there. Kāśī Miśra would daily go to that place and with firm concentration, sit and meditate on serving Lord Jagannātha. All places aren’t pure and the mind won’t be clean to serve Bhagavān. But there are some siddha-pīṭhas reserved for Bhagavān’s service. These days people make so called temples for the service of God, but they use these places for arranging marriages and hotels for mundane sense enjoyment and all people come and enjoy there. Then is that place for Bhagavān or for ordinary people? People build a temple and think, “This is owned by our family. This is my child’s room, my nephew’s room, my uncle’s room and all our anniversaries, marriages, birthday parties, śraddhā ceremonies and funeral festivals will be performed here. Everything is ours and Ṭhākurajī is imprisoned in a little room.”Then is that a place for Bhagavān’s happiness or one’s own families’ enjoyment? That place was only made for one’s own prestige. Then when any donations are collected all the money is counted and hoarded. The pūjārī is a paid worker who comes and places some sugar candy and flat rice on the altar, waves some incense and leaves. Then flies, mosquitoes and rats come and eat the offerings and pass stool on the altar. Is that a siddha pīṭha reserved for the service of God? A perfect place is where everything is used for the service of God with no trace of material sense enjoyment. Saintly people stay in such places to perform their bhajana, otherwise sādhana is not possible.Rich businessmen come to disturb the sādhus practicing bhakti in the temples. They say, “Hey, why don’t you come and do any business for me? You only eat and sleep like a lazy buffalo! You are a weight to society. Get out of this place.”People call their buildings a temple and keep a small altar to evade government taxes. Therefore, they name some place a temple. In such places the mind will never be clear and able to properly chant harināma and guru-mantra because they are full of the bad impressions of materialistic sense enjoyers.One time a sage was traveling and came to sit underneath a banyan tree to perform bhajana. But when he sat to meditate, he could not connect with harināma; instead, thousands of dead bodies appeared in his mind. All ghosts and demonic spirits were flying around that area cackling and attacking him.He said, “What do you want?”They said, “This is our graveyard, why did you come here.”In this way, not all places are pure and favorable for bhajana.Śrīman Mahāprabhu knew that this place of Gambhīrā was a beautiful garden reserved completely for the service of Jagannātha. Kāśī Miśra, the king’s guru, practiced sādhana and meditation of serving Jagannātha there from morning to evening. By going to a pure place your mind will be pure. But by going to a tamasika or rajasika place the consciousness will be restless and impure.For thousands of years all the king’s gurus of Jagannātha Purī would come to that place and do sādhana. What type of sādhana did they perform? One type of worship is called mantra-mayī-upāsana, where one only chants mantras and worship the Deities with arcana. But another type of worship is called svarasiki, this means to serve God internally out of pure loving affection. This love is the instrument of service and worship. What is the process to offer one’s body, senses, mind and heart to God? This is called real sādhana and meditation. The love of the conditioned souls has been spread and misused for millions of lives. How can this love be collected and offered to God? Conditioned souls use all their love and affection for temporary relationships.With mantra-mayī-upāsana, one remembers many mantras from the scriptures while giving incense, ghee wick, bhoga and other paraphernalia to the Deity. This is one method of serving Bhagavān. In the other process, there are no external materials; rather, the heart is the instruments and wealth. This is real pūjā, worship. Pūjā, worship, means to offer everything for the pleasure of the beloved.Kāśī Miśra, Sārvabhauma Paṇḍa, and other saintly devotees would come there and sit on a kuśa-āsana and practice mānasī-sevā. Always remembering the material world and speaking about mundane things is not the same as constantly engaging the mind in Bhagavān’s service. This is very difficult for ordinary persons. This is called samādhi, controlling the mind and intelligence and absorbing it in Bhagavān’s service. Such exalted saints who do so have conquered the mind.Śrī Guru sits in one place while chanting harināma and mantra; meanwhile all the offerings and Deity service run nicely in the temple. But this is only going smoothly by the power of Śrī Guru’s mānasī-sevā.One time, a brahmacārī asked Śrīla Gurudeva who manages and runs such big festivals like Śrī Navadvīpa-dhāma and Śrī Vraja-maṇḍala parikramās.Śrīla Gurudeva replied that everything is maintained and done by Śrīla Bhakti Prajñāna Keśava Gosvāmī and the Guru-varga. Śrīla Gurudeva said, “One dog was walking underneath a rolling cart and thinking that he was the cause of the carts motion. Śrī Guru performs parikramā and thousands and thousands of devotees follow behind him automatically. Without his power no one would have the strength or ability to perform parikramā or follow bhakti.”Because of the internal mānasī-sevā of advanced Guru and Vaiṣṇavas, all external functions and services of the Deities and temples run naturally. If there is no internal service then externally nothing will go on. This is the specialty of Śrī Guru.Kāśī Miśra and the gurus in Jagannātha Purī would take bath in the ocean in the morning, and after donning tilaka, chanted their mantras while starting their internal service. Don’t think mānasī-sevā is imagination. When chanting guru-mantras, all paraphernalia is as near as your desire and thought. But if the mind’s nature is always to be restless and moving, then you cannot serve Bhagavān. The mind will run to wherever it has love and attraction. Pray to Śrīla Gurudeva for love of Kṛṣṇa, then naturally you will always remember Him.While performing mānasī-sevā sitting at this place of Gambhīrā, Kāśī Miśra would bathe Jagannātha, offer ornaments to Him and dress Him, and cook wonderful tasty foodstuffs and offer them as bhoga for Jagannātha. Mahāprabhu chose that nirguṇa place for His residence.It is said in śāstra, “The temple of Bhagavān is nirguṇa, transcendental.” But if a place is a temple in name only, while it is actually a place for sense enjoyers, than this is a tāmasika center. Those places that are reserved for the service of God are protected and cannot be entered by materialists. (click on the title to read the complete article)
Gauranga Mahaprabhu follows Ekadasi today at Mayapura, but you are American das and not Gauranga das. Therefore, you follow Ekadasi tomorrow. If it is Sunday, 1st January, then it will be Sunday, 1st January at all places. But, during Ekadasi, Mohini-devi cheats and bewilders the intelligence of certain devotees. Hence, they speculate and based on their mundane calculations, they say, “No, no. How can it be Sunday, 1st January at all places?” If Ekadasi-devi comes to you on a particular day, how can it be possible for her to appear at different times in different places? Is this calculation logical? This is Mohini-devi’s bogus program. The laptops and computers contain Mohini-devi’s program. But, does Mahaprabhu have no intelligence? Does Ekadasi-devi have no intelligence? It is the duty of the residents of different countries to properly observe Ekadasi. Over the span of fifteen days, she moves all over the world. She appears in not only this brahmanda, she appears in many brahmandas. Which calendar to follow—the sun calendar or the moon calendar? The sun calendar never changes; it is always fixed. The moon calendar is subject to change, but the sun calendar never changes.Fourteenth January is Sankranti. The month ends on this day. At all places, this day marks the end of the month. This date has been provided by the sun calendar. Any program you can think of runs according to the sun calendar. But, Mohini cheats us now. Her tricks claim not only victims from the overseas; even India is not spared. In India, some people follow Ekadasi tomorrow, while others follow Ekadasi tomorrow. The smartas follow Ekadasi a day before her appearance. There are many rules and regulations. But, this is not good. Realize, “I am Krsna das; I am not Maya das. I am Gauranga das. My svarupa-stiti is in Goloka Vrindavan and Mayapura. I will follow any form of vrata, tapa, japa, and niyam only according to the Mayapura calendar. Otherwise, by following the calendars of Russian das and American das, will I be helped?”Will they tell you, “Ekadasi is best and good for you?”Ekadasi-devi announces her appearance day. Krsna and Mahaprabhu always tell us to follow Ekadasi.Now, I will relate some glories of transcendental Mohini. When the ocean was churned, Mohini-devi appeared to distribute the pot of nectar. She distributed the nectar to only the demigods. She didn’t spare even a drop for the demons. But, Rahu and Ketu took some of this nectar by hiding between the sun and the moon. Although Cakra Sudarsana separated their heads from their bodies, they didn’t die for they had already drunk the nectar. Despite drinking nectar, the fire of anger and jealousy scorched their hearts. Driven by feelings of enviousness, they are always attracted to the proposition of consuming the sun and the moon. They ominously tell the sun and the moon, “Why did you complain against us?”
In 1987, at the Rupa-Sanatana Gaudiya Matha, many senior devotees of ISKCON came to Srila Gurudeva, as well as devotees of other Gaudiya Mathas. Srila Gurudeva gave darsana from 11 a.m. to 12 p.m. A Maharaja asked Gurudeva, “How can we become related to Bhagavan and...
Śrīla Gurudeva concluded, “In the beginning stage, the sādhaka cannot perform aṣṭa-kālīya-līlā-smaraṇa—meditation on Rādhā-Kṛṣṇa’s eight-fold daily pastimes—but if he ever wants to advance, he must chant harināma while internally going on parikramā of these holy places every day. Parikramā should be done in the guidance of the Guru-varga while begging for their mercy.“Even if a dog comes to a person’s door daily, he will one day be given a piece of bread. After some days, he will become a member of the household. Similarly, if you pray every day to the Guru-varga and go to Rādhā-Kṛṣṇa and Mahāprabhu’s pastime places, you will surely achieve Their mercy and make your human birth successful—of this there is no doubt. Hence, don’t waste your time. Memorize the stavas, stutis, and aṣṭakams and pray every day from the core of your heart while internally going on parikramā of the holy dhāma.” (Click on the Title to read the full article)