Anuvenu justam. What is the meaning? First Krishna played on the flute, and then Srimati Radhika said, “Oh, You have done wrong. Let Me do it.” She forcibly took that flute, and then began to play and to teach Krishna. This is the meaning. So if anyone, with these eyes, is seeing Krishna and Radhika playing on the flute, her eyes are actually successful.

That sakhi was told, “From your groves, from your windows, you can see.” She was not ready to go, but she saw Krishna from a distance. When she saw Him, she forgot her chastity and everything else. Absorbed, she quickly ran away to see Him.

Who are these gopis? They are none other then Krishna Himself. Krishna has come in two parts, Radha and Krishna, and all the gopis are bodily manifestations of Radhika. These gopis have descended to this world to show something, so that we can learn something from them. We should follow this high class of associates of Krishna. Be attached like these gopis. All other attachments should quickly go away.

Sri Srimad Bhaktivedanta Narayana Maharaja: Murwillumbah, Australia, January 21, 2001

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“Śrīla Bābājī Mahārāja’s samādhi cannot remain in a place that is suited for the enjoyment of the materialists !” To proclaim the truth of this statement, by the desire of Bhagavān, Gaṅgā-devī started to gradually take Śrīla Bābājī Mahārāja’s samādhi on her lap. Śrī Nityānanda Brahmacārī registered the samādhi in the name of Śrīla Sarasvatī Ṭhākura, who was the best of Śrīla Bābājī Mahārāja’s followers and his successor, for his very life centered around fulfilling the innermost heart’s desire of Śrīla Bābājī Mahārāja. When Gaṅgā-devī completely covered the samādhi of Śrīla Bābājī Mahārāja by her water, then, by the desire of Bhagavān, the tran­scendental samādhi of Śrīla Bābājī Mahārāja was handed over to Śrīla Prabhupāda. – Śrīla Bābājī Mahārāja’s Samādhi Is Established Again on the Banks of Śrī Rādhā-kuṇḍa in Śrī Caitanya Maṭha Despite the obstacles and troubles that were created in the samādhi-sevā, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda was the samādhi’s actual servant and savior. Therefore, Śrīla Prabhupāda was the rightful successor of the service of Śrīla Bābājī Mahārāja’s samādhi. My most worshipable spiritual master, nitya-līlā-praviṣṭa oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja, was the most prominent of Śrīla Prabhupāda’s followers. Along with the other sevakas of Śrī Caitanya Maṭha, my Guru Mahārāja worked day and night to have wells dug on all four sides of Śrīla Bābājī Mahārāja’s samādhi. He then arranged to transfer the samādhi to Māyāpura. According to the desire that Śrīla Bābājī Mahārāja had expressed during his manifest stay, his samādhi was placed in Śrīdhāma Māyāpura on August 21st, 1932. Thus, Śrīla Bābājī Mahārāja’s samādhi was established again on the banks of Śrī Rādhā-kuṇḍa in Śrī Caitanya Maṭha. Śrīyukta Nivaranacandra Bada Mahāśaya, who was a dedicated, simple-hearted follower of Śrīla Prabhupāda, built a beautiful temple for Śrīla Bābājī Mahārāja’s samādhi. Nivaranacandra Mahāśaya was entirely devoid of any trace of pride that was born from possessing wealth and fortune.

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Śrīman Mahāprabhu instructs, “In this world there are two types of jīvas, one is the conditioned soul and one is a sādhaka. Sādhakas are of two types, one is vaidhi-marga follower and one is rāgānugā. The sādhaka of vaidhī is like a prisoner; by force they follow the government’s rules. But they desire to break out of the jail and go out of the rules and regulations. In vaidhī there is no love, it is only like duty where they follow by force and after duty run to māyā. In the rāgānugā-mārga there is anurāga, deep love, and it is natural affection. Mahāprabhu stayed in siddha pīṭha Gambhīrā where the gurus worped Jagannātha with deep love. Not only with mantra and paraphernalia, not only with instruments, but they offered their own hearts to Jagannātha, served Jagannātha, and had a strong relation with Jagannātha.

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