Audio Katha Vaisnava tithis audio Bhaktivedanta Swami Prabhupada Appearance day - Brahmacaris - 25 August 2019 am

Bhaktivedanta Swami Prabhupada Appearance day – Brahmacaris – 25 August 2019 am

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He is Rupa Manjari

1. In Vraja-lila, he is Rupa-manjari. 2. Rupa-manjari is the embodiment of Srimati Radhika’s love. So one who receives her mercy naturally receives the mercy of Srimati Radhika. 3. He arranges everything for the service for Srimati Radhika...

HOW CAN WE COLLECT ANURAGA?

By sincerely chanting the holy names, while respecting all according to their position, and not being eager for respect from others, the tendency to serve Rādhā-Kṛṣṇa in Vraja shall arise. As a result of pure chanting, the Lord’s form shall appear in the heart, followed by His qualities and pastimes. At that stage, absorption of the mind in Rādhā-Kṛṣṇa’s pastimes will be natural, not artificial. Kṛṣṇa and His names are non-different. When one purely chants these, He will come in the heart and perform His loving pastimes with all His associates. His līlā-śakti, pastime potency, is always with Him. She gives the tendency and qualification to serve Kṛṣṇa. When greed comes to serve Kṛṣṇa in one’s eternal spiritual form, in time, that greed shall reveal one’s eternal loving mood towards Kṛṣṇa. Then one begins to serve Kṛṣṇa under the guidance of His associates. This love matures sequentially through higher and higher degrees up to mahābhāva. Nourished by transcendental nectar, or rasa, the soul develops its spiritual form and nature and becomes related to God. Bhakti with a feeling of loving intimacy is dear to Kṛṣṇa. That is the only kind of worship present in Vraja. Caitanya Mahāprabhu manifested this process in the heart of Raghunātha dāsa Gosvāmī, and through him, distributed it to the world. Dāsa Gosvāmī showed by his own example how to pray for the attainment of that intimate loving mood. This Vilāpa-kusumāñjali is a collection of the prayers of Dāsa Gosvāmī offered like flowers to the lotus feet of the Divine Potency of Kṛṣṇa, Śrīmatī Rādhārānī. By offering the heart to any mundane person, one becomes devoid of all potency and goodness. However, surrendering to Her, one attains all knowledge of Kṛṣṇa’s service and becomes related to Him and His associates without any extraneous effort. The masses emphasize more on Dāsa Gosvāmī’s intense renunciation than his intimate loving mood. Indeed, evidence of the validity of Mahāprabhu’s highest conception was shown in the life of Dāsa Gosvāmī as he engaged in mānasī-sevā in Vraja. To take Raghunātha dāsa Gosvāmī’s guidance, taking shelter of his writings is essential. Then one can experience the transcendental nectar that flows through our line. If one takes shelter of this book, he will become firmly fixed in the conception and line of Mahāprabhu. This is our Guru-varga’s instruction and conception. There are two types of anurāga—dakṣiṇa-bhāva and vāmya-bhāva, right-sided and left-sided. On the left side are our Guru-varga, the followers of Śrīmatī Rādhārānī. But how can we collect this anurāga and continuously be present with it? Therefore very strong sādhana is necessary. If there is no strong sādhana, then it will not be possible to keep and preserve in your heart anything you try to catch. It will come and go; nothing will be sweet and present near you for long. chapānna daṇḍa rātri dine jāne nā rādhā-govinda bine tāra para cāri daṇḍa suti thāke svapne radhe govinda dekhe He knows nothing but Rādhā-Govinda throughout the day and night (56 daṇḍas: 1 daṇḍa is 24 minutes). He takes rest for only 4 daṇḍas (1 hr. 36 min.). At that time in his dreams he receives darśana of Rādhā-Govinda. The Guru-varga are serving all day long. Within the day they only take rest for one or two hours, and even as they rest they are serving in kṛṣṇa-līlā. To attain such a state of spiritual rapture, we must follow the Gosvāmīs’ example. This is described in the prayer: saṅkhā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau rādhā-kṛṣṇa-guṇa-smṛter madhurimānandena sammohitau vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau Ṣaḍ-gosvāmyaṣṭakam 6 I worship the Six Gosvāmīs, who passed all their time in chanting the holy names, singing songs, and offering daṇḍavat-praṇāma, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating and sleeping. Always seeing themselves as completely worthless, they became enchanted in divine rapture by remembering Śrī Rādhā-Kṛṣṇa’s sweet qualities. They don’t have taste or relation with the body and senses. One by one they follow the process for attaining that anurāga. Also, if they are late for one minute in any service, then they suffer so much and repent, “Why have I lost one minute?’’ They are always ready to help us attain Kṛṣṇa’s mercy and the Vraja-devīs’ association. Raghunātha dāsa Gosvāmī resided in Jagannātha Purī under the guidance of Svarūpa Dāmodara, by the order of Caitanya Mahāprabhu. What did he take from Svarūpa Dāmodara? He daily collected the process of unnata-ujjvala-rasa. To practice this, he followed Svarūpa Dāmodara’s footsteps at every moment. He memorized and practiced what he collected from Mahāprabhu, and chanted harināma with intense anurāga. After Mahāprabhu and Svarūpa Dāmodara disappeared, Dāsa Gosvāmī went to Vraja. He stayed in Vṛndāvana and moved about there for sometime, but later he permanently resided at Rādhā-kuṇḍa. From morning to evening he was engaged in chanting harināma, while internally praying for the mercy of the Vraja-devīs and Śrīmatī Rādhārānī. This book is his offerings of puṣpāñjali to Śrīmatī Rādhārānī. Puṣpāñjali is an offering of flowers, but this book is kusumāñjalī, meaning, offering one’s desires like heartfelt flowers. He offered his desires like this every day and at every moment. He was never disturbed, nor did he think like many others, “Is this line true?” or “Will Rādhā-Kṛṣṇa accept my prayers or not?” His dīkṣā-guru is Yadunandana Ācārya, Balarāma Ācārya is his priest, and his śikṣā-guru is Svarūpa Dāmodara Prabhu. Yadunandana Ācārya loved Raghunātha more than his own heart. He gave him dīkṣā-mantra. Haridāsa Ṭhākura, Advaita Ācārya, Nityānanda Prabhu—everyone was pleased with Raghunātha. By everyone’s great mercy he followed the rules and regulations of strong vairāgya. His mind was never disturbed. He never followed his senses and did not give them even a little bit of time, always being busy for service of Hari, Guru and Vaiṣṇavas. In Jagannātha Purī, Raghunātha dāsa Gosvāmī was bestowed with a special gift by Caitanya Mahāprabhu. Raghunātha dāsa Gosvāmī said, “I am a very fallen soul devoid of goodness. Nevertheless, Caitanya Mahāprabhu and Nityānanda Prabhu were very kind and merciful upon me. They offered me at the lotus feet of Svarūpa Dāmodara. And Caitanya Mahāprabhu Himself gave me a Govardhana-śilā and guñjā-mālā.” Guñjā-mālā is Rādhārānī’s svarūpa, and Śrī Govardhana is Kṛṣṇa’s svarūpa. Raghunātha dāsa Gosvāmī is vairāgya-mūrti, a personification of renunciation. It was told about him, “Raghunāthera niyama yena pāṣāṇera rekhā —Raghunātha dāsa Gosvāmī’s vairāgya is as firm and resolute as lines etched in stone.” It was not like one day following bhakti’s rules, forsaking any enjoyment, and the next day thinking, “I am a great ācārya; taking everything is not bad for me.” Raghunātha dāsa Gosvāmī did not think like this. Until his last day in this world, he followed bhakti strongly. Śrī Caitanya Mahāprabhu has said: vairāgī hañā kare jihvāra lālasa paramārtha yāya, āra haya rasera vaśa vairāgīra kṛtya—sadā nāma-saṅkīrtana śāka-patra-phala-mūle udara-bharaṇa jihvāra lālase yei iti-uti dhāya śiśnodara-parāyaṇa kṛṣṇa nāhi pāya Caitanya-caritāmṛta, Antya-līlā 6.225–227 If a renunciate is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue. The duty of a person in the renounced order is to chant the Hare Kṛṣṇa mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available. One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kṛṣṇa. One should fill his belly with whatever is easily available. By offering Kṛṣṇa foods in the mode of goodness and honoring them as prasāda, the tongue is satisfied and service to Kṛṣṇa is cultivated. If palatable prasāda is easily available, then the tongue’s greed will gradually be controlled rather than increased. Vairāgīs continuously chant harināma and maintain their body with anything simple. Raghunātha dāsa Gosvāmī never went here and there, wasting his time. He never thought, “How does salt, lemon, pickle, and chili taste?” He had deep faith and attachment. Therefore other things could never come and disturb him. His teachings and his practice were very strong. He had bhajana-niṣṭhā and vairāgya. Therefore he was always very close to the Guru-varga. People think, “I have no fault, but the Guru-varga don’t give me mercy or shelter.” But they don’t look at their own faults. How was Raghunātha dāsa Gosvāmī? He stayed with Svarūpa Dāmodara for sixteen years continuously, and never thought, “I will go away.” Why? Vairāgya and bhajana-niṣṭhā were always alive in him. Then how could he be any distance from bhajana and the Guru-varga? Other desires will call me and throw me out if they come, but Dāsa Gosvāmī was not like that. He could not stay in Jagannātha Purī after Gaurahari and others disappeared—it was dry there. While there, he prayed, worshiped his Govardhana-śilā and guñjā-mālā. He thought, “I shall climb on top of Govardhana and jump down, giving up my body. My separation will be finished and my heart will cool.’’ He was crying and weeping to Jagannātha. Jagannātha gave His prasādī-mālā and ordered him, “Raghunātha, you are My nearest and dearest. Go to Vṛndāvana. Go to Rūpa and Sanātana and stay there.” Then he went to Vṛndāvana and wrote many prayers and instructions to the mind. In the third verse of Manah-śikṣā, he prays: yadīccher āvāsaṁ vraja-bhuvi sa-rāgaṁprati-janur yuva-dvandvaṁ tac cet paricaritum ārād abhilaṣe svarūpaṁ śrī-rūpaṁ sa-gaṇam iha tasyāgrajam api sphuṭaṁ premṇā nityaṁ smara nama tadā tvaṁ śṛṇu manaḥ O Mind, just listen to me! If you desire to reside in Vraja birth after birth, and if you desire to directly serve the eternally youthful Divine Couple there with great attraction, then with intense love always remember and bow down to Śrīla Svarūpa Dāmodara; to Śrīla Rūpa Gosvāmī and his elder brother, Śrīla Sanātana Gosvāmī; and to all their associates and followers. He instructed, “If you desire residence in Vraja and the service of Śrī Rādhā-Kṛṣṇa, then continuously remember and stay under the guidance of Svarūpa Dāmodara, Rūpa Gosvāmī and Sanātana Gosvāmī. They have this anurāga. Follow the footsteps of their anurāga and stay in Vraja-dhāma. Then Govardhana, Rādhā-kuṇḍa—everyone will accept you because you followed the footsteps of the anurāgī devotees. Vṛndāvana-dhāma will give you all facility and chance.” He wrote Sva-niyama Daśakam, and there he also wrote: gurau mantre nāmni prabhuvara-śacīgarbhaja-pade svarūpe śrī-rūpe gaṇa-yuji tadīya-prathamaje girīndre gāndharvā-sarasi madhu-puryāṁvraja-vane vraje bhakte goṣthālayiṣu param āstāṁ mama ratiḥ May my anurāga be always with my spiritual master, the gāyatrī-mantra, the holy name of Lord Kṛṣṇa, Lord Caitanya Mahāprabhu’s feet, Śrīla Svarūpa Dāmodara Gosvāmī, Śrīla Rūpa Gosvāmī, his associates, his elder brother (Śrīla Sanātana Gosvāmī), Govardhana Hill, Rādhā-kuṇḍa, Mathurā City, Vṛndāvana Forest, the land of Vraja, the devotees of Śrī Kṛṣṇa, and the residents of Vraja. We come for bhajana, but gradually many other persons come nearby and we make a relationship with them, talk sweetly, give something and take something. They steal my heart and take me away from Vraja-maṇḍala and the Vrajavāsīs. Therefore Dāsa Gosvāmī made a strong promise, “I will not meet, talk, accept, look, pray, or watch anything or anyone other than devotees.’’ This was his strong vairāgya, naturally springing forth from his anurāga. He was the personification of vairāgya and anurāga. First control your own senses, your mind, and then your soul. Carefully use everything for your Gurudeva; otherwise, if you give a little share to others, they will steal you away. First they want you to be their friend, and then their slave. Then you will go very far away from transcendental līlā; mundane līlā and nature will come, and you will run for mundane tastes. Therefore Dāsa Gosvāmī continuously followed the footsteps of Rūpa Gosvāmī and Sanātana Gosvāmī. He did not go any distance from them for one minute. Earlier, he knew nothing but Svarūpa Dāmodara and Mahāprabhu. He respected everyone, and did not talk, walk, look, watch or go to anyone. Then in Vraja-maṇḍala, on the bank of Rādhā-kuṇḍa, he followed Rūpa and Sanātana Gosvāmī. He paid obeisance to other Vaiṣṇavas and begged them, “How can I make a sweet and strong faithful relationship with my śikṣā-gurus, Sanātana Gosvāmī, and Rūpa Gosvāmī.” May no doubt come. Deep faith and respect for the Vaiṣṇavas is the backbone of bhakti. If there is no faith in Vaiṣṇavas, then after sometime faith in guru and God will go away and everything will be lost. Raghunātha dāsa Gosvāmī practiced this in his life. His heart melted and tears fell, always showering his body. Why? He was not near mundane persons; otherwise the heart will become dry like a rock. If other people steal the heart, then everything will be lost. Then no flow of love will come. (click on the title to see more)

WHAT IS THE HIDDEN MEANING OF SNANA-YATRA?

Snāna-yātrā is the appearance day of Jagannātha, Baladeva, and Subhadrā in this form. As they heard this vraja-kathā, and the glories of Śrīmatī Rādhārānī’s love, They melted in separation and became manifest to the world in the form of Dāru-vigraha (wooden deity). The queens heard this vraja-kathā from Rohiṇī Mātā. How does she know of this? Kṛṣṇa and Baladeva are like...

HOW DO WE MEET GURUDEVA IN TRANSCENDENTAL VRAJA?

One who stays in Vṛndāvana engaged in bhajana under the guidance of sad-guru and Vaiṣṇavas will in time, upon becoming fully immersed in rasamayī-bhakti, have realization of this storehouse of divine nectar. When this nectar enters the heart, one can achieve svarūpa-siddhi and become qualified for direct kṛṣṇa-sevā. Kṛṣṇa will not accept us into His service until we have realization of vraja-rasa and vraja-bhakti and follow the footsteps of the Vraja-devīs. Prabodhānanda Sarasvatīpāda drank the nectar of vraja-rasa that was given to him by Mahāprabhu, and then reserved it for us in this book. Śrīla Gurudeva came to distribute the same unnata-ujjvala-rasa-sva-bhakti-śrīyam. He therefore called everyone to Vṛndāvana. He took his followers on Vraja-maṇḍala Parikramā and instructed them how to enter vraja-bhakti. We now begin our study of Rādhā-rasa-sudhā-nidhi to please Śrīla Gurudeva and to understand how to meet him in transcendental Vraja. This book teaches us how to become qualified for eternal vraja-sevā in our perfected spiritual forms. It is necessary for us to strive to understand and follow this. If we can do so, then we can realize all spiritual truths and achieve the supreme perfection of existence—direct service of the Divine Couple— Sri Sri Rādhā-Kṛṣṇa. This is the best way to please Śrīla Gurudeva. Guru-pāda-padma is the distributor of rasamayī-bhakti. If we follow this rasamayī-bhakti and the path and teachings of the Gosvāmīs, Śrīla Gurudeva will be extremely pleased with us. The book starts with the author’s invocative utterance: Sri Sri Radha-raman Jayati. Sri Sri Radha-raman is the worshipful Deity Sri Gopāla Bhaṭṭa Gosvāmi. Prabodhānanda Sarasvatīpāda would daily go from his bhajana-kuṭīra at Kāliya-hrada for darśana of Śrī Rādhā-ramaṇa. He would meet with Gopāla Bhaṭṭa Gosvāmī and also instruct Gopāla Bhaṭṭa Gosvāmī’s disciples from Vṛndāvana and Mathurā on the subject of Rādhā-rasa-sudhā-nidhi. Sri Prabodhananda Sarasvati taught us how to follow the footsteps of Srimati Radharani and always remember Her. One who remembers Srimati Radharani and follows Her footsteps will always be in Vraja-bhūmi, and related to Kṛṣṇa and the Vrajavāsīs. Uddhava shared a profound friendship with Kṛṣṇa and on account of their relationship, Kṛṣṇa sent him from Mathurā to meet with the Vrajavāsīs. Uddhava traveled to Vṛndāvana and met with Nanda Bābā, Yaśodā Mātā, and others. He tried to inspire Nanda Bābā and make him banish his sadness, but Nanda Bābā said, “Truly, Uddhava, you still have the intelligence of a child. I thought you were a wise scholar. You say that we should be happy because we have the fortune of loving Kṛṣṇa who is, in your opinion, God Himself. If you are correct and Kṛṣṇa is God, then not only have we lost a son, but we have lost God Himself. In what way are we fortunate?” Uddhava was greatly humbled in his meeting with Nanda Bābā and Yaśodā Mātā. “I am truly very foolish,” he thought. Uddhava then thought about the Vraja-devīs and considered how to meet with them. When he came nearby Uddhava-kyārī, he meditated on Kṛṣṇa and prayed to Him for darśana of His beloveds. He then met with Paurṇamāsī-devī. She approached him and asked, “What do you want?” “I want to meet with the Vraja-devīs,” he replied. “You have not yet touched the dust of Vraja. You appear to be in Vraja, but are not here in truth. You are still connected to the opulence of Dvārakā, by wearing so much fine clothing, gold, and various ornaments. Dressed like this, you are riding about on your shining chariot. This is not the proper etiquette that will grant you audience with the Vraja-devīs who are deeply absorbed in separation from Kṛṣṇa.” If we want to have relationship with the Vrajavāsīs, we must first be in the proper veśa, outer dress, and pariveśa, environment. Then we can have āveśa, full absorption in our desired goal and meditation. Hearing Paurnamāsī-devī’s instruction, Uddhava changed his opulent attire for simple cloth, and smeared the dust of Vraja on his body. He then prayed to the Vraja-devīs for their mercy and darśana. Now properly attired, he moved forward into the forest. He reached Uddhava-kyari on the bank of Govardhana. There, he saw once lush groves now dry and withered. Affected deeply by the feeling of lamentation in that place, he continued further inside the groves by Girirāja. From a distance he caught sight of the maidservants of Śrīmatī Rādhārānī serving their Svāminī as She lay on a bed of flower petals. His heart melted and his nature completely changed. He was now in a state of āveśa. He was absorbed in the Vraja-devīs’ love and exalted moods. With his mood and heart now changed, he could understand some of the specialty and glory of the Vraja-devīs. When Uddhava went back to Kṛṣṇa, after meeting with the Vraja-devīs, he said, “Now I realize that I have no pure love for You and that You are not really here with me and the mathurāvāsīs; You are with the Vraja-devīs in Vraja. I am so fortunate to have met the abodes of the highest form of bhakti to You.” When Kṛṣṇa later returned to His eternal abode with all His associates, He had Uddhava remain behind, saying, “Stay in this world for some time. Go to Vraja-dhāma and perform sādhana there.” Uddhava resided at Uddhava-kyari and practiced sādhana to follow the Vraja-devīs’ footsteps and thereby understand that by their mercy, association, and guidance, he could truly meet Kṛṣṇa and serve Him properly. This pastime teaches us how to enter Vraja and approach Kṛṣṇa.

Verse 7: Nāmāparādha

The holy name mercifully forgives all of one’s sevāparādhas. Śrī harināma is even more merciful than the deity. But if in spite of taking shelter of śrī harināma one is inattentive again in the matter of nāmāparādha, then his falldown is assured...

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