Hari-katha Articles Śrī Guru Mahimā: Glories of the Spiritual Master - Text 4

Śrī Guru Mahimā: Glories of the Spiritual Master – Text 4

śrī-guru karuṇā-sindhu, adhama janāra bandhu
lokanātha lokera jīvana
hā hā prabhū kara dayā, deha mora pada-chāyā
ebe jaśa ghuṣuka tribhūvana
(tuya pade lainu śaraṇa)

Sri Prema-bhakti-candrikā, Chapter 1, Text 4

O Gurudeva! O ocean of mercy! O friend of the fallen souls! You are the master of everyone and the life of all people. O Lord! Be merciful upon me and give me shelter at your lotus feet. May your fame spread throughout the three worlds. (Or, I take shelter of your lotus feet.)
Śrī guru karuṇā-sindhu. How is Gurudeva the ocean of mercy? Gurudeva perceives the position of conditioned living entities, and his heart melts. He knows the lamentable position of the conditioned souls. He is the embodiment of compassion. He prays to God on behalf of the living entities, saying, “How can I help the jīvas? How can I change their mundane natures and bring them to You?” He then goes to the living entities and requests them, “Please come to God.”

Gurudeva goes to all, without consideration of who is low or fallen, and helps everyone. God is ātmārāma and aptakāma, self-satisfied. He has no troubles, worries, or needs. Still Śrī Guru-pāda-padma will go house-to-house and request all, “Serve God,” but people will not do so. Therefore, to increase the living entities’ desire for service, Śrī Guru and the Vaiṣṇavas will go to everyone and request them to give something in service of God. For example, they may approach a farmer and ask, “Can you give some grains, flowers, and fruits for God?” If the farmer does, they will offer whatever he gives, first to God and then to the devotees.

In this way, the farmer gets some sukṛti, or pious merit. The farmer had no taste for service, for coming to the temple, or for associating with the Vaiṣṇava. He has no sukṛti, and without sukṛti it is impossible to come to God. Therefore, Śrī Guru goes everywhere and, in one way or another, gives sukṛti to all. By this, people’s inclinations to serve God gradually awakens.
Once there was a sadhu who went to a house and requested a donation, “Bhikṣām dehī.” A lady came to the door and shouted, “Hey! Get out! Don’t come here anymore. You are young and strong. Work as my servant in this house, and I will pay you; otherwise, get out!”

“No, please give me some bhikṣā. I did not come for myself. I came to help you.”

“Me? Nonsense! Get out!”

“No, I won’t leave. Please give something. I will not leave until you do.”

“I will beat you with stones!”

“Give whatever you like.”

She then took some stones and raised her arm to throw them at the sādhu, shouting, “I will kill you. Get out!”

“No problem. You have so much in store, like pride, lust, and anger. Anything you have, give that. I will take it and go.”

“Oh,” she shouted, “now you are taunting me?”

She threw the stones at the sādhu and hit him.

“Very good,” he said, “I will take these and go.”

He picked up the stones and left. The next week he came to the same house again and shouted, “Bhikṣām dehī.”

“You have come again,” the lady shouted.

“Yes. That day you gave me stones; today you will certainly give something more.”

“Oh! You aren’t leaving? You don’t understand me. Now I will teach you a lesson for coming begging again and again at my house.”

“This is God’s house, not yours.”

“God’s house?? I built this with my hard labor, and you say it is God’s house!”

“No, no, you will leave after some days.”

“Don’t give me instruction!”

“Fine, but I won’t leave until you give me something.”

She took a dirty rag from inside her house and flung it at the sādhu. He took it, carefully washed and dried it, then used it to make a lamp with oil and offered it to God’s Deity. With the stones, he cleaned his pots that cooked for God’s Deity.

The third time he came to the house, calling, “Bhikṣām dehī,” the woman had a dog prepared, and she set it on the sādhu. The dog ran, barking and biting at his heels.

She shouted, “This time I won’t give you anything, rather, my dog will take your flesh.”

“No problem, you are very rich,” the sādhu replied. “You have collected so many mundane things. Please give something, anything.”

She thought, “This person is very crazy. He comes again and again to disturb me. How can I get rid of him?”

She took a little wheat flour mixed with sand and some rice full of stones, and gave it to the sādhu. The sādhu went back to his āśrama and thought, “This flour is not fit to offer God or to be eaten by anyone.” He then fed it to many ants on the road. The ants took the flour and left the sand; they had no problem. The rice he put on the ground and many birds came and ate it.

He said, “This is jīva-sevā. At least she will get some sukṛti.”

When he came next, that day the lady was very happy. Her grandson had been born, and she had arranged a big feast. Meeting with the sādhu, she smiled at him and said, “I will give you something so that you will never return. I will give you four laddus.”

“Does your house have no more stones or rags? Okay, give your laddus.”

“This is my last gift to you.”

She went inside and came out after some minutes with four laddus. He took them and saved them in his āśrama for any guests that might come.

That day, many relatives of that lady came to her house to celebrate the birth of her grandson. As her son was returning home from working afar, he became very thirsty near the sādhu’s āśrama. Seeing the sādhu, he asked for some water, which the sādhu happily gave. The sādhu then asked, “Would you also like some sweets?”


The sādhu gave him two laddus, but within moments after eating tem, the man fell down on the ground and began to roll around in agony.

“Where are you from?” the sādhu asked.

In pain, the man somehow gave his address and said, “My son was recently born. I was on my way to see him.”

The sādhu went to the house of the lady who gave the laddus and told her, “Your son came to my āśrama and fell ill. Go bring a doctor.”

The lady rushed for help and brought a doctor to the āśrama. They administered medicine and told the lady, “Your son has been poisoned.”

“Poison?” she exclaimed. “This wretched beggar must have poisoned him to steal his wealth.”

The doctor asked the sādhu, “Did you feed this man anything?”



“Two laddus. This lady gave me four laddus, and I gave him two. I did not know he was her son.”

The doctor checked the remaining two laddus and said, “This lady gave the sādhu poisoned laddus.” But, who were they really for? They came to her own son. Her son was at the point of death. If the sādhu had not immediately arranged for the doctors, he would have been finished. The lady lamented, “I have so much anger. Because of this, I have endangered my own son by trying to poison the sādhu.”

When her son recovered, he told his mother, “How is your nature? How long will you live in this world? Sādhus do not beg for themselves. They come to beg your impurities, cleanse your sinful nature, and bring you to God.”

The jīvas don’t want help. They don’t want to do bhajana. They think, “This is my house, my property, and it is for my enjoyment. I will enjoy everyone and everything.” Sādhus are not like this. They are very kind. They spend every moment of every day helping others, bringing lost souls to God, engaging them in bhakti, bhajana, and sevā.

You should have the same devotion for Śrī Guru as you have for God. By being devoted to Gurudeva, you will develop a sweet relationship with God. Gurudeva is karuṇā-sindhu, an ocean of mercy. He is always ready to help all, independent of what their nature or condition is. Even if someone insults or torments him, he will not keep these bad things with him. If later that insulting person comes back, Gurudeva will again speak sweetly with him and bless him. Śrī Guru has no anger fire. Śrī Guru is so merciful! Even God may sometimes give punishment.

Once, early in the morning, a person came running to Hanumān. Hanumān said, “Why did you come?”

“Prabhu, I am surrendered to you. Please give me shelter.”

“No problem. Stay here. But why are you scared?”

“Your Prabhu, Rāma, is chasing after me with arrow and bow to kill me.”

“He wants to kill you? Therefore you came to me? Okay, no problem.”

Lord Rāma ran up with arrow and bow, and asked Hanumān, “Did any person come to you?”


“Where is he?”

“In this room.”

But how could Rāma go inside the room? Hanumān was standing, blocking the door.

“I will kill him,” Rāma said.

“First kill me,” Hanumān said. “Then You can kill him.”

“That is not possible.”

“Then how will You kill him?”

If you take shelter of Śrī Guru, even if you have millions of faults and anarthas, Śrī Guru will never administer punishment. Even God will be afraid to punish you. You will always be forgiven. Why? Because you are a follower of Gurudeva, you are in Śrī Guru’s shelter. When an ignorant child does something wrong, the father will not become angry, or if he does, he himself will beat and correct the child; but if anyone else comes and beats his child, the father will fight with that person! So if Guru gives shelter, what will God do?

In Hari-bhakti-vilāsa (4.360), it is stated:

harau ruṣṭe gurus trātā gurau ruṣṭe na kaścana
tasmāt sarva-prayatnena gurum eva prasādayet

Even if Lord Hari is displeased, the spiritual master may still award protection; but if the spiritual master is angry, there is no one to give protection. Therefore, one should please Śrī Guru and serve him by all the endeavors of one’s body, mind, and words.

Lord Hari may get angry and think, “This person has so many anarthas. I will punish him,” but Gurudeva will tell the Lord, “No. Will You forgive him or not? If You don’t forgive him, he will suffer, and when Your child is suffering, You will also suffer.” Śrī Guru is therefore the ocean of mercy.

Take the example of Nalakuvera and Maṇigrīva. They performed so many sinful activities, but Nārada Ṛṣi did not punish them. Rather, without any cost or condition, he sent them directly to Vraja-maṇḍala! If he had not done so, they would have had to suffer more, life after life. After coming to Vraja-maṇḍala, receiving the darśana of the Vrajavāsīs and drinking their caraṇāmṛta, Nalakuvera and Maṇigrīva went to the eternal abode, Goloka Vṛndāvana, and there they became Snigdhakānta and Madhukānta. Every day, from six to nine in the morning, the Vrajavāsīs gather to hear their classes. Kṛṣṇa Himself hears their classes. They became divine masters, like gurus! This is the special mercy and power of Śrī Guru. Guru turns everyone into gurus, not into disciples. He distributes his own love to his followers, not waiting for anything in return.

He has nothing to take, only to give. If you don’t have a bona fide guru, everything is useless. Nothing will ever happen. You will never be forgiven.

Adhama janāra bandhu. Śrī Guru is the giver of eternal happiness, for he gives the bliss of service to God. Without Śrī Guru’s mercy, nothing can happen. He is an ocean of mercy for all the jīvas, and anyone who cries out: “Ha Gurudeva! Please save me! Please accept me!” will have no more trouble in life.

Lokanātha lokera jīvana. Here, Narottama dāsa Ṭhākura remembers the holy name of his dīkṣā-guru, Śrī Lokanātha dāsa Gosvāmī, who is an associate of Śrī Caitanya Mahāprabhu. The name ‘Lokanātha’ can actually indicate two personalities. It is a name of Supreme Lord, meaning ‘He who is the master of all,’ and it is also a name for someone who is very near and dear to that Lord and distributes His love and mercy By Narottama dāsa Ṭhākura praying lokanātha lokera jīvana, he is indicating how his Guru Mahārāja is both dear to the Supreme Lord and also dear to the jīvas of this world.

Suta Gosvāmī prays in Śrīmad-Bhāgavatam (1.2.2):

yaṁ pravrajantam anupetam apeta-kṛtyaṁ
dvaipāyano viraha-kātara ājuhāva
putreti tan-mayatayā taravo ‘bhinedus
taṁ sarva-bhūta-hṛdayaṁ munim ānato ‘smi

“My guru, Śrīla Śukadeva Gosvāmī, is very intimately related to all the living entities, being situated within their heart.” Why has Suta Gosvāmī spoken like this? He knows that God is within everyone’s heart and that Śukadeva Gosvāmī, who is kṛṣṇa-priyā, or very near and dear to Kṛṣṇa, is never separated or distant from Kṛṣṇa. Thus Śrī Guru, just like Paramātmā, is situated within the heart of all the living entities. So here, Narottama dāsa Ṭhākura is glorifying his divine master in a similar way: “My Gurudeva is Lokanātha, the dear care taker of all the people. He is a close friend of all the jīvas who are suffering in this world, and he is never separated from Kiśora and Kiśorīji, Rādhā-Vinoda, not even for one second.”

Lokera jīvana. Why is he the life of all the people? All the conditioned souls have forgotten about their true benefit and happiness, which is service to God, and thus they have placed themselves a great distance away from God. As a result, they are always afflicted with suffering. By this constant suffering, the soul becomes covered, almost as if lifeless. In this state of ignorance, the baddha-jīvas think that they are aware and full of life, but in actuality they are like dead. Gurudeva, Lokanātha affectionately retrieves these lost souls and brings them back to the lotus feet of Kṛṣṇa. He nourishes these weak jīvas with soul food and bestows a new birth, a new home, and a new family upon them. He gives true life, which is full of happiness and nourishment, and which will not end. Without this new life, the weakened soul would remain half dead and continue to lifelessly wander in the cycle of birth, death, and suffering. Therefore, Gurudeva is lokera-jīvana the life of all jīvas, or he who gives true life to conditioned souls.

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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. 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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. 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They had faith in her now. But there is one problem. When a person becomes quickly faithful, they will also quickly betray you. If there is a little problem, they will turn against you and become your great enemy. Ksane rusta ksane tusta. At one minute they are your friends, and at the next, they want to kill you. Don’t have faith in them. Faith is not such an easy thing. Real faith is a very strong thing. But now the demons were saying, “You are my friend. We have faith in you. Do as you like...”


O brother, simply by chanting the names of Kṛṣṇa, one can receive the lotus feet of Rādhikā, and by chanting the names of Rādhikā, one can receive the lotus feet of Kṛṣṇa. Thus, I have briefly explained everything by which you will be relieved from the pains of your heart. All other topics are full of miseries and dualities. Txt.1 Śrīla Rūpa Gosvāmī writes in the Nāmaṣṭaka, “Nārada muni bājāya vīṇā rādhikā-ramaṇa name_Nārada Muni plays his vīṇā, singing the names of Śrī Rādhikā-Ramaṇa.” nārada-vīṇojjīvana! sudhormi-niryāsa-mādhurī-pūra! tvaṁ kṛṣṇa-nāma! kāmaṁ sphura me rasane rasena sadā O life of Nārada’s vīṇā! You are the exhilarating waves on the transcendental ocean of nectar! O condensed form of all sweetness! O holy name of Kṛṣṇa! By Your own sweet will, may You eternally dance on my tongue, along with all transcendental rasa. Before, Nārada Muni chanted God’s holy name. But once Kṛṣṇa appeared in Vṛndāvana, Nārada understood that Kṛṣṇa can never leave His svarūpa-śakti, and he must receive Her mercy; therefore, Śrīmatī Rādhārānī must also have appeared nearby. Nārada came to Vṛṣabhānupura for Śrīmatī Rādhārānī’s darśana, but Vṛṣabhānu Mahārāja was hiding Her. Nārada Ṛṣi’s desire to have darśana of svarūpa-śakti was very strong, so somehow he convinced Vṛṣabhānu Mahārāja to give Her darśana. He requested Vṛṣabhānu Mahārāja to bring the necessary paraphernalia to perform a blessing ceremony. Once Vṛṣabhānu Mahārāja had left the room, Nārada Ṛṣi offered sāṣṭāṅga-praṇāma and performed parikramā of Śrīmatī Rādhikā. She gave Nārada Ṛṣi Her darśana and mercy and instructed him to go to the foot of Girirāja Govardhan and there to wait at Nārada Kuṇḍa. She told him to wait there and soon he would understand and witness everything. From that time on Nārada began chanting Rādhā’s holy name. He thought, “I have chanted Kṛṣṇa’s name for millions of years, and now this chanting has produced the fruit of rādhā-nāma.” By chanting kṛṣṇa-nāma, His causeless mercy will manifest as a taste for chanting the name of Rādhā. For that person who chants Her name, Kṛṣṇa will arrange a place in sevā-kuñja with Rādhikā and the mañjarīs. The sādhaka will learn there to serve Her lotus feet. Therefore it should be understood that if one continuously chants kṛṣṇa-nāma, the result will be the blessing of service to Rādhā’s feet. When one chants rādhā-nāma, all of Kṛṣṇa’s nāma, rūpa, guṇa, līlā and mādhurya-mayī sevā will manifest in his heart. Chanting of Kṛṣṇa’s name alone is the same as brahma-upāsanā or the worship of impersonal Brahma. Brahma is not Parameśvara, the Supreme Lord or avatārī, the source of all incarnations. If the Lord is without svarūpa-śakti then He is śakti-hīna or devoid of all power; He is only Brahma. The name Kṛṣṇa implies that He is present with His svarūpa-śakti. Then He is complete and happy. Similarly if someone is not taking shelter at svarūpa-śaktis’ feet, then Kṛṣṇa will never be happy with that person. Kṛṣṇa Himself does ārādhana of Śrīmatī Rādhārānī and also teaches everyone rādhā-upāsanā.

If Rupa Gosvami Had Not Come

There may be many different types of flowers, such as beli, cameli, lotus, and so on, but unless there is a bee present, who can understand the nectar contained within those flowers? In the daytime, the bee goes to the lotus flowers. At night that lotus closes with the bee within it. That same bee, who is able to cut his way even through bamboo, cannot escape from the petals of the lotus. In the same way, all the gopis have very fragrant moods in their service to Krsna, but unless the bee is there, how can we understand their fragrance? As the bee is trapped by the lotus flower, the bee-like Krsna is trapped by the prema of the gopis. He is completely bound. The words "ko janata, mathura vrndavana" are significant in this song. Without the mercy of Srila Rupa Gosvami, who would be able to understand what is Mathura and what is Vrndavana? Mathura is the place of aisvarya-mayi bhakti (devotion in the mood of opulence and reverence), and Vrndavana is the place of madhurya-mayi bhakti (devotion in the mood of sweetness and spontaneous service). Mathura and Vrndavana are so close, but no one from Mathura visits Vrndavana, and no one from Vrndavana visits Mathura. This is because, even though they are close in geography, they are very far in mood. This was all shown by the evidence of Srimati Radhika, who never went to Mathura. "Ko janata vraja-nita." Without Srila Rupa Gosvami, who could understand the mood of Vrndavana or the behavior of the Vrajavasis? Without him, how could we have understood the attachment of Radhika and Madhava for each other? Srimati Radhika uses apparently very abusive language toward Krsna, but Her prema is actually millions of times greater than anyone else’s. Her prema is greater than the sadharana-rati of Kubja. Her prema is greater than the samanjasa-rati of the queens of Dvaraka. The prema of Radharani and the gopis of Vrndavana is called samartha-rati. Samartha means that they can do anything for Krsna, and therefore only their prema can completely satisfy and control Him. Without the mercy of Rupa Gosvami, who could understand that Krsna is only bound by Srimati Radhika?


Krsna started a rasa-utsava, a festival of rasa. He called all the gopis to His rasa festival and started a festival of rasa. He said to them, "If you want transcendental-rasa you can collect it here from Me. Then you can please Me, by performing My worship. By worshipping and associating with other objects or things I can never be satisfied."But what do people do? They worship Madhava without worshiping Radha. Srila Bhaktivinoda Thakur says: kevala mādhava pūjaye so ajñānī rādhā anādara koro-i abhimānī   (Radha Bhajane Jadi Mati verse 3) "Those who worship Madhava without worshiping Radharani are foolish and ignorant." But how can it be that one is foolish and ignorant by worshipping God? But no, kevala mādhava pūjaye so ajñānī, if they are worshiping only Madhava, Krsna or God, without worshiping sakti Srimati Radhika, then that is like accepting sat and cid, but not ananda. NEVER WORSHIP KRSNA WITHOUT RADHARANIA  nanda is rasa. This bliss potency is Srimati Radhika and without Her shelter then there is no rasa in samvit and sandhini. Samvit is the consciousness potency and sandhini is the existence potency which gives our spiritual or material form. Without Ananda Svarupini Srimati Radharani who is Mahabhava Svarupini, the very embodiment of transcendental bliss and ananda  then we will not have any rasa in which to serve and please Krsna. We must take shelter of Srimati Radhika. If we desire to please the Lord then we must take shelter of Ananda Svarupini, Hladini-sakti, Srimati Radhika. umā, ramā, satyā, śacī, candrā, rukminī rādha-avatāra sabe,—āmnāya-vānī (Radha Bhajane Jadi Mati verse 7) Srila Bhaktivinoda Thakur sings, “The scriptures declare that all the different Goddesses come from Srimati Radhika.” All the different avatars have sakti. Bahiranga-sakti - maya or the external energy - is also Srimati Radhika's reflection or manifestation of Her power. They are all Her manifestations. If we give up Radharani then everywhere it is only nirvisesa-brahma, without any attributes or qualities. Like impersonal brahman, without any rasa or upasana, that is nirvisesa nirguna ananta anadi, without beginning, qualities, attributes, personality, then you can not even experience that. Through rasa-upasana - worship with rasa - then the Lord will manifest His Divine form before us. But without Radharani we cannot have that rasa, or serve with rasa. Therefore to have relation with the Divine form of the Lord then we must take shelter of Srimati Radhika. In the festival of rasa Krsna called all the Gopis to Him. When they arrived before Him, He looked at them and saw they had many different moods, so He began to test them in different ways. After this Krsna began the Ananda Utsava - the festival of dancing, singing and bliss. By this festival the majority of the gopis developed saubhagya-mada - pride in their good fortune. Krsna had held their hands and embraced them around the neck, so they began to think, "I am the most fortunate and dear to the Lord." They lost perspective of their own position compared to the nitya-siddha Gopis and Srimati Radhika Herself. Then they started to say, "Oh this is my place, no one else has the right to be here. I am alone Sri Krsna's beloved." This is anadhikara cesta an unqualified endeavor. We are not eligible for this. DON’T TRY TO BE THE BIG CONTROLLER When a new bride comes into a home she gradually takes control of the house. Then she says, "Oh who is this sas, mother-in-law?" But sas, also means breath, so she will take big breaths, putting her head back high and her shoulders back and says, "This is mine, that is mine, this house is mine, the kitchen is mine, the rooms are mine. Everyone must follow my authority, I am in charge now." She will not let any place be out of her control, she wants complete control. This is their nature. If this nature gradually develops and is not limited then, even in the spiritual world, we will try to make different areas ours and try to control things. We come to the dhama and try to control everything and make everything under our control, so the Lord does not allow that to happen. In the spiritual realm, in transcendental life, our own mental speculation and material desires will not be allowed to continue. The Lord is very strong and crooked in a three fold bending form, He is crooked in all manners. He knows very easily how to take away people's pride. People come and try to take over everything and so Krsna then gives them a lesson and makes them very humble. He takes everything away. We hear the Gopis began to ask the plants, the trees, the creepers, the rivers, even the earth about Krsna. They searched everywhere for Krsna and begged everyone for mercy and glorified everyone. They went to the dust of Vraja and prayed there and to Tulasi Devi and everyone. The Lord witnessed this. Why did they do this? Because they were filed with the pride of their good fortune. Is there any pride in the spiritual world? For the nitya-siddhas the eternal associates of the Lord - there is nothing like this. But for the sadhana-siddhas, before they have achieved the association and mercy of the nitya-siddhas, then the Lord will manifest some of this to help them further increase their faith and develop desire for the shelter of Srimati Radhika and the nitya-siddhas. FOLLOWING THE FOOTPRINTS Gradually the gopis proceeded forward and they finally found the footprints of the Lord. On seeing those footprints they began to meditate on them. They thought, “We have not taken shelter of His lotus feet therefore we have gone far away.” These gopis began to pray to the lotus footprints of Krsna. In the kirtanas of our acaryas, Srila Bhaktivinoda Thakur says that Brahma as well as Narada Rsi and Siva Thakura all considered their lives successful by taking shelter of the lotus feet of the Lord, which grant fearlessness. These lotus feet of the Lord give shelter to everyone and everyone is under their shelter. Until we come to the Lord's feet then our mind and senses will always be moving around in samsara and we will always be climbing atop the mountain of pride. But if we develop attachment and love for the lotus feet of the Lord, and take shelter of them, then we will gain everything and we will get transcendental vision. The Gopis then saw all the transcendental symbols in Krsna’s footprints. What are the meanings of these symbols? There is the lotus, the goad and so many others. In the Bhagavad-gita, the sastras, and their commentaries, we hear the glories of these symbols. The gopis took shelter of the footprints of the Lord and from there, power began to enter within them. This is like the fountainhead of this sakti, the mula-srota. If you take water from its very source then it is pure, however if you take it from somewhere else then it may be contaminated. As long as you are in the shelter of the lotus feet of Krsna then you will be at the source of all sakti. What happened when the Gopis took shelter of the lotus feet of the Lord? They thought, "Who is this with Krsna's lotus feet?" They saw Krsna had not been alone. There was another set of footprints of someone who must be the very dear and beloved of Krsna. Some distance further they saw the second footprints were no longer present, and only the Lord's footprints were seen. Then taking shelter and meditating on the Lord's lotus feet the gopis then prayed to His footprints saying, "We are taking shelter of You. Please give us a place in Your shelter and give us darsana of the Lord." At that time they saw Radharani's footprints and meditated on them as well. However when they saw that Her footprints were no longer present, they then thought, "Oh She is so dear to Krsna that Krsna has carried Her on His shoulders. Where have they gone? Who is this Gopi?" They began to pray, "If Her mercy comes upon us then the Lord will accept us as well." Now the Gopis took shelter of Krsna as well as His beloved, and they desired Her shelter. Now all the pride of their good fortune disappeared.   MUST GET THE KRIYA-SAKTI SHELTER OF SRIMAT RADHIKA Those who are in Radharani's svapaksa group understood that this was Radharani. They were very exalted. The other sakhis began to meditate on Krsna and His beloved upon seeing Their footprints. They thought that Krsna wanted to show them that if they do not get the shelter of the the feet of Kriya-sakti Srimati Radhika, the active potency, and Mahabhava Svarupini, the very embodiment of all transcendental bliss, then Krsna will never accept them or anyone, no matter who they are or what qualities they have. Krsna is brahma or nirguna - without qualities - we cannot perceive Him. Why? He uses this brahma-svarupa like a barrier so those who do not take shelter of His svarupa-sakti cannot perceive Him and disturb Him. Nanda-nandana Syamasundara was walking with His beloved with His hand on Her shoulder. The Gopis saw Her footprints and they developed some eagerness to see the Lord and His beloved and for Their shelter. Sridhara Swami says, "When Krsna walks He likes to put His hand on the shoulder of a friend or beloved. But the gopis thought, 'Who did Krsna carry on His shoulders or in His arms? Who has controlled Sri Krsna like this, who is like the wild elephant of Vraja? What to speak of controlling Him, even to have a meeting with Him is very difficult for us. Who has such a power to be able to control the wild elephant of the Prince of Vraja, Sri Krsna?" Srila Jiva Goswami says, "All the Gopis were present and began to speak at once. They said, 'Oh whose footprints are these?' They understood Krsna had taken someone with Him and began to question who it was. Some however already knew. They saw Krsna's footprints and the other footprints which were slightly smaller and a little hidden in the dust. They understood Krsna must have carried this Gopi in His arms or on His shoulders and given all His qualities and all His love to that very dear beloved Gopi. They realized that He was taking Her with Him somewhere. Those gopis who were Radharani's svapaksa, own group, knew everything. The other gopis however developed a strong eagerness to understand who this Gopi was and why She was so fortunate. They were not upset, but they began to think that perhaps they could take shelter of this Gopi. Seeing that Krsna had given so much love to her, they realized she must be the most beloved of Krsna and now desired to get Her mercy. They thought, 'How did this Gopi control Krsna?' Sukadeva Goswami told Pariksit Maharaja, 'Oh King, the gopis all then began to worship and pray to this Gopi. They saw no one that could tell them where Krsna was, and no one would give them shelter. He had disappeared and left them and they could not find Him anywhere. So they began to do austerities and became absorbed.’ What austerity did they do? They prayed: anayārādhito nūnaṁ bhagavān harir īśvaraḥ yan no vihāya govindaḥ prīto yām anayad rahaḥ (Srimad Bhagavatam 10:30:28) They said, “This beloved has certainly worshiped the Lord Hari the best of all. He has taken Her alone away from all of us. The Lord and beloved of our lives, has given us all up, and that Govinda has taken Her to a confidential place. She has performed the highest aradhana, worship. Now by taking shelter of Her and worshiping Her we may also become very dear to Him and He will not forsake us. Otherwise if we do not now take shelter of She who is the greatest, then He will not accept or stay with us.” (CLICK ON THE TITLE TO READ THE COMPLETE ARTICLE)

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