Who is Mādhava?

Who is Mādhava? He is the Supreme Personality of Godhead. He is full of mercy, opulence, and He can do anything in a second. He can create and destroy millions of worlds. He is the cause of all, but none is His cause. Who is Mādhava? Husband of Mā. Who? Rādhikā. Not husband, very dearest to Mādhava. She can control Him. No one can control Kṛṣṇa, but, by Her love and affection, She can control Him.

Any song, we should know the meaning and the purport—and then you can pray. When we sing any kīrtana, we should know the meaning and try to be absorbed. All our songs and prayers are full of deep meanings. If you know the meaning and are doing kīrtana, then your heart will melt and really bhakti will come.

April 26, 2000 Malaysia

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Shared Yearnings – Govinda Lilamrta

By the causeless mercy of Śrīla Guru-pāda-padma and the rūpānuga Vaiṣṇavas, we are hearing this Govinda-līlāmṛta, which is helpful for the soul and enables one to enter into service of the Supreme Soul. Vṛndā-devī has reserved the pastimes of God for us, so that fortunate people can collect these and get permission to enter vraja-līlā. Otherwise, if one is involved in jaḍa-līlā, mundane rasa, which has covered all places in this world, day and night that jaḍa-līlā will be thought of, even while sleeping one will not be able to forget the mundane nature of this world. If one has relation with jaḍa līlā twenty hours of the day, no taste or desire will come for kṛṣṇa-līlā. If one prays to līlā-śakti and with humility tries to accept Her mercy and enter Kṛṣṇa’s pastimes, then Vṛndā-devī will give advice. If one follows her classes, one after the other, he will gradually enter Vraja-dhāma and begin the service of the soul. Before cow-grazing, Kṛṣṇa plays with His parents and all followers in vātsalya-rasa. Kṛṣṇa is in Nanda-bhavana. One peahen came, named Sundarī. Before, she sat on top of a kadamba tree watching all Kṛṣṇa’s pastimes, one after the other, and keeping them in her heart. Now she flew and came to Nanda-bhavana. She invited her husband, the peacock, and together they started dancing. The peahen danced around the peacock, moving on four sides, and the peacock spun with his feathers splayed out like a rainbow. They exclaimed, “Now we are very fortunate, Kṛṣṇa will be coming into our garden-house. It will not be long until He comes!”

Two Kinds of Durgā

There are two Durgās—Yogamāyā and Mahāmāyā. Yogamāyā is beyond this material world. She does not control the material worlds, but controls those who like to serve Kṛṣṇa. She descends as Yogamāyā and gives much energy and strength to the devotees, who wish to realize Kṛṣṇa. But, the shadow of Yogamāyā is called Durgā, Mahāmāyā, who can give facilities for the soul’s desires of sense gratification. And this desire for happiness and pleasure in this world is illusory. She cannot give spiritual happiness, peace and tranquility. This has been declared...

HOW DOES PAURNAMASI GIVE EVERYONE KUNJA SEVA?

O calm, grave one, when will I witness Your great ceremonial bathing, as You are being crowned as the queen of Vṛndāvana by Paurṇamāsī? Your coronation will be celebrated with a great festival of love, with auspicious singing, dancing, and the playing of vīṇās and other instruments, while You are being bathed with many pitchers of pure, scented water?Paurṇamāsī-devī begins a festival of auspicious songs for the pleasure of Vraja’s empress. The gopīs begin to dance and sing, while playing many musical instruments like the sitar.They then arrange drinks in big clay pots and begin Śrīmatī Rādhārānī’s mahā-abhiṣeka. At the time of Her abhiṣeka, they sing, while playing on many instruments on the order of Paurṇamāsī-devī.Kṛṣṇa then bathes Himself with the caraṇāmṛta of Śrīmatī Rādhārānī and all His blackness and impurity is washed away. All hardness, blackness, and sadness is cleansed and washed out of the kuñja and Vraja-maṇḍala.Mahāprabhu says, ‘Ceto darpanan marjanama—how can you clean your heart? This is only possible by:bhakta-pada-dhūli āra bhakta-pada-jalabhakta-bhukta-avaśeṣa – ei tina mahābalaCaitanya-caritāmṛta, Antya-līlā 16.60The foot-dust of a devotee, the water that has washed his feet and the remnants of food left by him are three very powerful items that help one progress in sādhana-bhakti.The only way the heart can be cleansed is by taking the caraṇāmṛta of Śrīmatī Rādhārānī or Her beloved followers. The dust from their feet is vraja-raja; this is what makes Vraja so special. Vraja is known as va-raja. Va means ‘special’ and raja means ‘dust’.Kṛṣṇa always rolls in this dust and smears it on His body. He takes the Vraja-devīs’ caraṇāmṛta, remnants, and foot dust, and distributes it. By this process, the heart is easily purified and illuminated.Helpful, loveful, hopeful, merciful, blessful, and very powerful Śrīmatī Rādhārānī has tolerance and patience, and She knows everything. She does not reject anyone. When Kṛṣṇa is nearby Her, He is very happy, and when He is a little disconnected with Her, then He becomes dry, Brahma.Śakti-śaktimator-abheda, Rādhā-Kṛṣṇa are inseparable. Therefore Kṛṣṇa never wants to go an inch away from svarūpa-śakti, Śrīmatī Rādhārānī. She is sweet and humble and maintains all living entities with Her potency.Paurṇamāsī-devī gives everyone in the kuñja-kuṭīra a chance to serve Rādhārānī during Her mahā-abhiṣeka. Some serve by singing, some by dancing, some by playing instru­ments, and some by bathing Her directly. They use camphor, aguru, kastūrī, and arrange many full pots of water with these fragrances inside to start Rādhārānī’s mahā-abhiṣeka.After this abhiṣeka, everything in Vraja-maṇḍala becomes joyful and surcharged by the potency of Her caraṇāmṛta. Drinking this nectar, Pṛthvī-devī blossoms in joy.Dāsa Gosvāmī prays to be there, assisting in the mahā-abhiṣeka of Śrīmatī Rādhārānī, and receiving Her caraṇāmṛta.bhrātrā go-’yutam atra mañju-vadane snehena dattvālayaṁ        śrīdāmnā kṛpaṇāṁ pratoṣya jaṭilāṁ rakṣākhya-rākā-kṣaṇenītāyāh sukha-śoka-rodana-bharais te sāndravantyāḥ paraṁ     vātsalyāj janakau vidhāsyata itaḥ kiṁ lālanaṁ me ‘grataḥ Vilāpa-kusumāñjali 88O fair-faced one, will I be present on Rakṣā Pūrṇimā, the full-moon day in the month of Śravaṇa, when Your brother Śrīdāmā comes to Yāvaṭa, with ten thousand cows to satisfy the greedy Jaṭilā, and he affectionately takes You along to Varsānā, where Your parents lovingly fondle You in front of me, as You melt with weeping from both happiness and sorrow?Jaṭilā is very greedy for wealth. She is a great miser. On Baladeva’s birthday, Rākhi Pūrṇimā, she tries to stop Rādhārānī from going to Her father’s house in Varsānā. Why? She knows that if Rādhārānī stays at her house, then Vṛṣabhānu Mahārāja will send many gifts for his beloved daughter. Not only Her father, but Lalitā, Viśākhā, and everyone in Vraja-maṇḍala will send Her many presentations, like sweets, cloth, and ornaments.Greedy Jaṭilā thinks, “If Rādhārānī goes to Her father’s house, nothing will come for me. When Rādhārānī is present, my cows give a lot of milk, and so much wealth automatically comes. But when She leaves, everything becomes dry.”Śrīdāma approaches Jaṭilā and says, “Listen, I will give you thousands of cows in charity. Please allow my sister to come to Varsānā. I have come to ask this of you.”Hearing this news, Śrīmatī Rādhārānī becomes overjoyed. She is anxious, “When will I go and meet with My parents? When will I meet with grandmother?” Her heart is very soft and She begins to weep in separation from Her parents.Rati Mañjarī says, “I will go there and request the greedy mother-in-law of my Svāminī, ‘O Jaṭilā, how many cows do you want? I will tell Vṛṣabhānu Mahārāja and his brothers, and they will give you as many cows as you want. Just please give permission for Rādhārānī to go to Her father’s house. Today is Rakṣā-bandhana. Rādhārānī will go and bind a bracelet on Her brother’s wrist, and he will give Her cloth, ornaments, and many new gifts. Please give permission.”But Jaṭilā at first does not agree. “I will ask my son,” she says, “if he agrees, then I will consider granting permission. I will also ask my daughter. If they agree, then I will give permission.”Abhimanyu has great reverence for Śrīmatī Rādhikā and always keeps a respectful distance from Her. When Brahmā stole the calves and boys and put them in a cave, Kṛṣṇa Himself took on their forms for a year. He became Abhimanyu and all the sakhās, and in their forms, married all the gopīs. When the real Abhimanyu returned after a year, he asked his mother,“How has Rādhārānī come to our house? Why is She here?”“What do you mean?” Jaṭilā said, “She is your wife.”“No, how is that possible! She is highly respectable,” Abhimanyu said. “She is the daughter of Vṛṣabhānu Mahārāja, the king of Varsānā. I am very lowly.”Abhimanyu was in the cave for one year and did not know he was meant to have married to Rādhārānī. He came back and offered praṇāma to Śrīmatī Rādhārānī, and hearing they were married, he said, “No, this can’t be true.”The next day he again asked, “How did Rādhārānī come to my house? Why is She here?”He heard, “When you were in the mouth of Aghāsura, you became affected by the monster’s poison and fell lifeless. Then Kṛṣṇa requested Rādhārānī to go help you and remove all the poisonous effect. She then came and gave you new life.”Hearing this, Abhimanyu respected Her even more, saying, “Oh, She gave me new life? She is a worshipable goddess.”From that time, Abhimanyu stayed outside in a small hut and did not reside in the house. Every day, after milking the cows, he brings many gifts and puts them at the door of Rādhārānī’s room. He offers praṇāma there, and returns to his hut.“Won’t you stay in the house?” Jaṭilā and Kuṭilā ask him.“No, this house is not mine. It is Rādhārānī’s house. She is Vṛṣabhānu-rāja-nandinī and is very respectable. She is worshiped by everyone in Vraja-maṇḍala.”Abhimanyu stays outside as a guard and gatekeeper. Even Brahmā comes to worship Śrīmatī Rādhārānī. Abhimanyu has knowledge of Her glories; therefore Rādhārānī was safe there. In Varsānā, there could be some difficulty meeting Kṛṣṇa, with Her parents and family all there. But in Yāvaṭa, Rādhārānī is alone with Her sakhīs and mañjarīs. She is safe and protected, as others have no adhikāra to enter there.Sometimes Kṛṣṇa comes to Yāvaṭa in the dress of Abhimanyu. Jaṭilā and Kuṭilā are then overjoyed to see Him entering Śrīmatī’s room.“This is very good,” says Jaṭilā. “I am hap py that finally Abhimanyu is spending time with Rādhārānī.”On Rākhi Pūrṇimā, Śrīdāma asked permission for Rādhārānī to come with him to the house of Her father. For a long time She has not met with Vṛṣabhānu and Her mother Kīrtidā-devī.When Jaṭilā’s greed is satisfied, she allows Rādhārānī to return home for sometime. Rādhārānī goes home with Śrīdāma. There, Kīrtidā-devī takes Rādhārānī in her arms and smells Her head. Then Her father asks Her, “Do You like Yāvaṭa or Varsānā? If You like Varsānā, I will never leave You. You will stay here. O my dear daughter, You are the pupil of our eyes. Without You, we have no light.”She is very happy to see Her family after so long, but She is also upset. “You didn’t send Me any news,” She says, “and you didn’t come to see Me.”Because of this, She cries while meeting with Her father and mother.lajjayāli-purataḥ parato māṁ      gāhvaraṁ giri-pater bata nītvādivya-gānam api tat-svara-bhedaṁ      śikṣayiṣyasi kadā sa-daye tvamVilāpa-kusumāñjali 89O merciful one, when, because I feel shy before Your friends, will You take me to a cave at Govardhana and tutor me in the art of singing?Dāsa Gosvāmī says, “O Rādhike, please take me inside the caves of Girirāja Govardhana and teach me how to sing, teach me how to play the vīṇā, and guitar. I cannot learn from anyone else. Please take me alone inside a cave of Girirāja Govardhana and there teach me how to sing and play beautiful melodies.”Songs are of many kinds. One kind is for the happiness of others, and another kind is for lifting the spirits of a person who is sad. Another type of singing is such that its hearer will become very hungry and eager to eat. Another type of song will make you want to play sports. Sports players like to hear this kind of music as they play. And in the military, while preparing to fight, soldiers like to hear music that is dangerous and ferocious, like lions roaring.Sometimes, when there is no rain although the long expected clouds travel overhead, the appropriate song must be sung, and then it begins to rain. Such prayers are found in the Sāma-Veda.When Kṛṣṇa sleeps, there is one type of song to sing. When He wakes, there is another type of song, and while He eats there is another. When He sets out with the cows, His sakhās make happy music behind Him. The cows and calves bound around blissfully, the birds fly very fast, and all creatures are thus involved in a grand musical festival in the forest. Even the trees begin to dance, hearing the joyous musical celebration as Kṛṣṇa passes them. It seems as if the trees will jump out of the ground and run along with Him.yācitā lalitayā kila devyā      lajjayā nata-mukhīṁ gaṇato māmdevi divya-rasa-kāvya-kadambaṁ      pāṭhayisyasi kadā praṇayenaVilāpa-kusumāñjali 90O Devī, when, requested by Lalitā-devī, will You affectionately ask me, my head bowed with shyness in the assembly, to recite many splendid and sweet poems?Dāsa Gosvāmī prays, “O Rādhike, when will You accept me into the group of Your near and dear sakhīs, and ask me to sing poetry for Your pleasure? How can I learn this art of sweet service? Please teach me. I will go to Your class. I will learn from You which poem to sing at which time, with which melody.”nija-kuṇḍa-taṭi-kuñje guñjad-bhramara-saṅkuledevi tvaṁ kacchapī-śikṣāṁ kadā māṁ kārayiṣyasi Vilāpa-kusumāñjali 91O Devī, when will You teach me to play the kacchapī, in a grove, filled with humming bees, on the shore of Your lake?”At Rādhā-kuṇḍa, there are many honeybees that drink so much nectar from the lotus flowers that they are unable to return to their hive. They sleep in the lotus flowers, having become intoxicated by drinking their nectar. This signifies that, if anyone comes to Rādhā-kuṇḍa and just once gets a chance to serve Rādhārānī, then they cannot go back. Even Parabrahma came and doesn’t want to ever leave.Many kuñja-kuṭīras are present at this Rādhā-kuṇḍa. “When will You call me inside one of these kuñja-kuṭīras and instruct me to play the kacchapī? At such a time, Kṛṣṇa will come from a distance to hear the music.vihārais truṭitaṁ hāraṁ gumphitaṁ dayitaṁ kadāsakhīnāṁ lajjayā devi saṁjñayā māṁ nidekṣyasi Vilāpa-kusumāñjali 92O Devī, when will You, being shy before Your sakhīs, hint that I should re-string Your favorite necklace, which was broken in Your pastimes?Raghunātha dāsa Gosvāmī now prays, “O Devī Rādhike, You are now playing kandarpa-līlā with Kṛṣṇa. Your necklace breaks in the course of this game, and this I will fix. You are very shy and will not tell anyone. But You give me a hint, and I step forward to carefully fix Your necklace.” (CLICK on the Title to see more)

Unity In Diversity

They are all in one family. Vaiṣṇavas are not different from Kṛṣṇa. Caitanya Mahāprabhu is not different from Kṛṣṇa. This is unity in diversity. There is nothing that can be called one, this oneness cannot be defined by any dictionary also. “O-N-E,” these are three letters. In Hindi, one is called ek, E-K. In Urdu and different languages, one is called in many different terms. You may just say that...

HOW AND WHEN DID SRILA GURUDEVA SEE THE DIVINE FORMS OF CAITANYA MAHAPRABHU AND ASSOCIATES?

As is Vaiṣṇava custom for any appearance day of the Lord, Śrīla Gurudeva fasted on Gaura-pūrṇimā, along with the rest of the devotees congregated at Devānanda Gauḍīya Maṭha. From morning to evening, the Caitanya-Bhāgavata and Caitanya-caritāmṛta were recited before the assembly, with special emphasis given on the reasons for the Lord’s advent.When the moon began to rise in Navadvīpa, the assembled devotees sang the hymn recounting the birth of Lord Caitanya as Acaryadeva bathed the Deity of Mahāprabhu with milk, yogurt, clarified butter, honey, sugar, water, and fragrant oils. The devotees danced in bliss with their arms raised in unison, roaring, “Nitai-Gaura Haribol!” Some devotees played on trumpets and bugles, others on cymbals and drums, and others waved banners marked with the holy names. After garbing the Deity, Acarya Kesarī joined the kīrtaniyas (singers). Ecstatic symptoms manifested on his body as he danced in unbridled love of God. Mesmerized by the scene, Śrīla Gurudeva prayed for audience of Mahāprabhu and His associates. Suddenly, the material curtain covering the eternal spiritual abode lifted. Mahāprabhu appeared before Gurudeva’s eyes accompanied by Nityānanda Prabhu, Gadādhara Paṇḍa, Advaita Acarya, Śrīvāsa Paṇḍa, Sañjaya, Mukunda, and Vāsu Ghoṣa. Concealed to the ordinary observer, they danced in the courtyard of Devānanda Gauḍīya Maṭha to the sound of mahā-saṅkīrtana.Śrīla Gurudeva’s hairs stood on end, he wept and shivered uncontrollably, and then he fell senseless on the ground. By the mercy of his divine master, Gurudeva was able to observe Mahāprabhu and His associates. Śrī Guru thereby fulfills the heartfelt desire of the sincere aspirant. Seeing Gaura Nārāyaṇa fallen senseless, Acarya Kesarī lifted him on to his lap. Gurudeva slowly returned to consciousness. Once awake, Gurudeva wept, longing to see the Lord again. He said, “Guru Mahārāja, your mercy is endless. By your grace alone I have witnessed Mahāprabhu and Navadvīpa-dhāma. But now, due to my great misfortune, I am no longer able to see the beauty of Gaurāṅga Mahāprabhu.”Acarya Kesarī pacified him, “Be peaceful. Soon you will be able to always perceive Mahāprabhu’s saṅkīrtana.”From that day on Śrīla Gurudeva could not forget the beautiful form of Mahāprabhu; while chanting harināma or engaged in services, the scene of Mahāprabhu’s kīrtana remained fixed in his mind.After Gaura-pūrṇimā, Śrīla Gurudeva accompanied AcaryaKesarī and some close associates to various holy sites in Gauḍa-maṇḍala—the area in Bengal where Mahāprabhu performed His pastimes, which includes the appearance places of many exalted Vaiṣṇavas and associates of Mahāprabhu. They went to Śāntura, the residence of Ādvaita Acarya, and Phuliyā, where Haridāsa Ṭhākura resided. Next they went to Ambikā-kālanā, where Gaurīdāsa Paṇḍita worships the Deities of Gaura-Nityānanda that were created from a neem tree by the Lords’ Themselves when Gaurīdāsa Paṇḍa requested the Lords to always stay with him. Acarya Kesarī and Śrīla Gurudeva then went to Cāṭigrāma, the birth village of Mahāprabhu’s dear associates Puṇḍarīka Vidyānidhi, Caitanya Vallabha, Vāsudeva Datta, and Mukunda Datta. They then went to Ekacakrā-dhāma, the birthplace of Lord Nityānanda Prabhu, and next to Kaṭavā, where Nimāī Paṇḍa accepted sannyāsa from Keśava Bhāratī. Afterwards, they went to Śrīkhaṇḍa, where many eminent associates of Mahāprabhu took birth, such as: Narahari Sarakāra Ṭhākura, Mukunda Ṭhākura, Raghunandana, and Jagadānanda, to name a few. They finished their parikramā at Pānīhāṭī and Ādi Saptagrāma.Acarya Kesarī described the pastimes and glories of each place they went to. When Gurudeva heard the glories of Ādi Saptagrāma, the appearance place of Raghunātha dāsa Gosvāmī, he asked, “Why did renounced Vaiṣṇavas like Haridāsa Ṭhākura go to the house of Hiraṇya and Govardhana Majumadāra? After all, Mahāprabhu said, ‘Meeting with kings and royalty is like taking poison. Renounced Vaiṣṇavas never meet with such men.’ Despite this, we see that numerous Vaiṣṇavas in the renounced order went to the house of the aristocratic viceroy Govardhana. Why was this?”Acarya Kesarī explained, “Haridāsa Ṭhākura had no desire for wealth or anything material. He was niśkiñcana-akiñcana, completely neutral and free of mundane desires. Haridāsa Ṭhākura had the transcendental desire to meet with Raghunātha dāsa Gosvāmī, the son of Govardhana Majumadāra. Dāsa Gosvāmī came from the eternal world of Vraja-maṇḍala. In Mahāprabhu’s līlā he is Raghunātha, but in vraja-līlā he is Rati Mañjarī. Without Rati Mañjarī’s mercy, rati, attraction for Kṛṣṇa will not arise in one’s heart. Rati Mañjarī bestows anurāga and the desire for bhajana, bhakti, and a transcendental relation. At present, our rati is for our own senses. Without spiritual strength and attraction we are unable to transcend our material condition and enter the eternal realm.“Once Nityānanda Prabhu sat under a tree on the bank of the Gaṅga in Pānīhāṭī in the company of Śānanda Sena and thousands of bhaktas. Raghunātha came to meet Nityānanda Prabhu there and prostrated himself before the Lord from a distance. Nityānanda Prabhu called him forward, saying, ‘Thief! You have been hiding from Me; today I will give you a punishment. Now and forevermore you must serve all the Vaiṣṇavas.’ Nityānanda Prabhu placed both His feet on the head of Śrī Raghunātha and said, ‘The living beings are only truly helped when they receive vraja-rati. You must distribute this rati to not only the people that visit your home but to everyone. I have been thinking about pulina-bhojana—how Kṛṣṇa picnics with His friends on the bank of the Yamunā. Arrange prasāda at once for everyone here. This will please Me.’“Raghunātha dāsa Gosvāmī made all necessary arrangements with haste and ease. The love of svarūpa-śakti empowered him. He did not distribute just sweet yogurt, flat rice, and fruits that morning on the riverbank. In that festival, Rati Mañjarī distributed rati, loving attraction for Rādhā-Kṛṣṇa. The medium was flat rice, ghee, fruit, yogurt, and so forth, but in truth he was not giving ordinary substances. On Lord Nityānanda’s order, he gave his pure heartfelt love to the devotees.Mahāprabhu directly manifested in the midst of that festival and Nityānanda Prabhu offered the preparations to Him first. Mahāprabhu gladly accepted that offering, prepared with rati and offered by Nityānanda Prabhu—the original guru of all. Afterwards, His prasāda was distributed to tens of thousands of eager recipients. All became full of bliss, receiving the rati distributed by Raghunātha dāsa Gosvāmī. Nityānanda Prabhu ordered Raghunātha dāsa Gosvāmī to never stop this service.”Gurudeva asked Acarya Kesarī, “Rati Mañjarī gave this vraja-rati; did not Prabhupāda Sarasvatī Ṭhākura—the emissary of svarūpa-śakti—also distribute this rati?”“Indeed he did.”“And you are also distributing this rati, Gurudeva?”“Yes,” Acaryadeva said with a smile, “those fortunate souls who have a ready vessel in their hearts all receive this rati.”“If I pray for this,” Gurudeva asked, “will the Guru-varga bestow  upon me?”“Yes, why wouldn’t they? If you beg for this with faith and respect, the merciful Guru-varga will certainly give it to you.”Acarya Kesarī indicated the occupation of sādhakas. “We are simple beggars,” he said. “Sādhakas visit the places of the Guru-varga and beg for vraja-rati from the ācāryas. If you seek charity from general people they may give one, five, or ten rupees, but they can’t give vraja-rati. They will engender viṣaya-rati, attainment for sense objects, and will try to make you their servant. Only the Guru-varga bestow pure love.”From that time on, Śrīla Gurudeva committed prayers of the Guru-varga to memory and repeated them daily in supplication:tavaivāsmi tavaivāsmi na jīvāmi tvayā vinā. (Click on the Title to read complete post)

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