Acaryas Quotes Gurudeva said today That is Why Vṛṣabhānu Mahārāja is Higher than Nanda Bābā

That is Why Vṛṣabhānu Mahārāja is Higher than Nanda Bābā

The gopīs were not attached to their husbands and relatives. Who were they attached to? They were attached to Kṛṣṇa and Śrīmatī Rādhikā. Nanda Bābā and Yaśodā were so attached to Kṛṣṇa. But, Vṛṣabhānu Mahārāja and Kīrtidā-devī were so attached to Śrīmatī Rādhikā. They were attached to Kṛṣṇa also, but they were attached more to Rādhikā. That is why Śrīmatī Rādhikā is called Vṛṣabhānu-nandinī, Vṛṣabhānu dulārī, the lālī or dear daughter, of Vṛṣabhānu Mahārāja. That is why Vṛṣabhānu Mahārāja is more and higher than Nanda Bābā. Nanda Bābā has nine lakh cows, and Vṛṣabhānu Mahārāja has eleven lakh cows. The son of Vṛṣabhānu Mahārāja, Śrīdāma, used to always defeat Kṛṣṇa (at wrestling). Kṛṣṇa can steal anyone’s heart. But just by having the glimpse of Śrīmatī Rādhikā, Kṛṣṇa would automatically come in the pocket of Śrīmatī Rādhikā.

June 17, 1998 New Braja, California

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Why Did Śrila Rupa Goswami And The Other Gosvāmīs Weep?

“The gopīs are like this. They want to die, but at the next moment they remember Kṛṣṇa’s words: ‘I will come back.’ The gopīs, or any devotees who weep bitterly for the Lord, also laugh sometimes because they perceive that their Lord has come. But this cruel master will never come because his love and affection has stopped. The love of the cruel master is mundane, but the love and affection of Lord Kṛṣṇa is transcendental. Kṛṣṇa may come and satisfy His devotees, saying, ‘I have come;’ but the cruel masters of this world will never return. “This world is meant for our learning; is like a school or college. We can learn many things from this world—by examples such as this one about the abandoned dog. Today I was realizing why the gopīs lament and weep so much—and why they sing. We should realize these topics, but we cannot do so by speculation of the mind. Such realization is possible only by the association of high-class devotees of the Lord. “That dog will die one day, and his cruel master will not return. But Lord Kṛṣṇa is always controlled by the love of His devotees, and they cannot die. When they weep like this they become mad—and from me to me Lord Kṛṣṇa comes and pacifies them. But they will say they have seen Him only in a dream. They will consider, ‘Perhaps I was mad and that is why I thought I saw Him; but I have not really seen Him.’ Actually they have seen Him and this increases their love for Kṛṣṇa. “Lord Kṛṣṇa’s cowherd friend Madhumaṅgala wept bitterly, as did Mādhavendra Purīpāda. He prayed, ‘O Lord of Mathurā, O beloved, when will I see You? I am dying, so please come and give me Your darśana.’ “Śrīmatī Rādhikā, the crest-jewel of the gopīs, prays: hā nātha ramaṇa preṣṭha kvāsi kvāsi mahā-bhuja dāsyās te kṛpaṇāyā me sakhe darśaya sannidhim Śrīmad-Bhāgavatam 10.30.39 ‘O master, O My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your wretched maidservant!’ “The gopīs all weep in this way. The cruel master will also die, but Kṛṣṇa and His devotees will never die. One day Kṛṣṇa is bound to give His darśana and service. We should be like those gopīs and the other associates of Vrajendra-nandana Kṛṣṇa.”


Srīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja is an eternal associate of Rādhā-Kṛṣṇa in the transcendental realm of Vraja and was sent by them to spread vraja-bhakti (dine love of the residents of Vraja) in the material world. He led an ideal life as a self-realized ācārya (preceptor) in the unbroken succession of divine masters of the Brahmā-Madhva-Gauḍīya-sampradāya (a disciplic lineage). He is a scion of Caitanya Mahāprabhu Himself. This is his true family lineage. Śrīla Gurudeva’s birth in a certain location with familial ties is an act of mercy to those people; however, he has no mundane birth. na karma-bandhanaṁ janma vaiṣṇavānāṁ ca vidyate viṣṇor anucaratvaṁ hi mokṣam āhur manīṣiṇaḥ Padma-Purāṇa A Vaiṣṇava (servitor of Lord Viṣṇu) does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental. The wise have declared that the servants of Viṣṇu are eternally engaged in the liberated service of the Lord and hence are free from the laws of material nature. Sri Guru is transcendental and has a direct relationship with the transcendental world. The duty of a disciple is to glorify the transcendental nature of the Guru-varga. A person cheats himself when he considers Sri Guru in relation with the mundane world—or merely considers the spiritual master’s apparently ordinary activities, neglecting his spiritual character and ideology. To properly understand Śrī Guru, one must observe his supra-mundane teachings through the eyes of scripture, under the guidance of Vaiṣṇavas who are his close followers. Śrī Guru does not desire any object of the material world, for he has no relationship with this world other than to read the glories of the Divine Couple, Rādhā-Kṛṣṇa. Because Śrī Guru is free from attainment to temporary objects, he will not mislead anyone by glorifying the qualities of mundane existence. He does not preach the path of fruitive action, austerity, or speculative knowledge. As he is immersed in blissful service to Rādhā-Kṛṣṇa, his ambrosial speech describing Their glories is the tonic that cures a living entity’s disease of repeated birth and death. Śrī Guru thereby connects souls suffering in material bondage with the Supreme Whole—fully satisfying their innermost need for a loving relationship. Kṛṣṇa sends His dearest associates, who are expansions of His Divine Potency, into this world to save souls suffering in māya (material energy in contrast to God’s spiritual energy). If Kṛṣṇa directly sent His own expansions, it would not be as helpful for the conditioned souls. Hence, He prays to Śrīmatī Rādhārānī, “If Your powerful expansions go to the material world, they will liberate the entire universe. Please send them. They are more than capable of bringing the lost souls home to Me.” At the dawn of this material creation, Śrī Kṛṣṇa bestowed transcendental knowledge and potency to Brahmā, the universal architect. Empowered by the Divine Potency, the Brahmā-Madhva-Gauḍīya disciplic succession descends in an unbroken current of pure devotion from Śrī Brahmā to Śrī Nārada, Śrī Vedavyāsa, Śrī Madhvācarya, Śrī Padmanābha, Śrī Nṛhari, Śrī Mādhava, Śrī Akṣobhya, Śrī Jaya-tīrtha, Śrī Jñāna-sindhu, Śrī Dayānidhi, Śrī Vidyānidhi, Śrī Rājendra, Śrī Jayadharma, Sri Purusottama-tirtha, Śrī Brahmaṇya-tīrtha, Śrī Vyāsa- tīrtha, Śrī Lakṣmīpa-tīrtha, Madhavendra Purī, and Śrī Īśvara Purī, as well as Nityānanda Prabhu and Ādvaita Acarya. Śrī Caitanya Mahāprabhu brought about Śrī Īśvara Purī’s great fortune by accepting initiation from him. From Śrī Caitanya Mahāprabhu, the lineage descended through Śrī Svarūpa Dāmodara and the Six Gosvāmīs (Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, and Raghunātha dāsa). From them, came to Śrī Kṛṣṇa-dāsa Kavirāja Gosvāmī, Śrī Narottama dāsa Ṭhākura, Viśvanātha Cakravartī Ṭhākura, Śrī Baladeva Vidyābhūṣaṇa, Jagannātha dāsa Bābājī Mahārāja, Śrīla Bhaktivinoda Ṭhākura, Śrī Gaura-kiśora dāsa Bābājī, and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, who flooded the world with the current of pure love as was practiced and taught by Śrī Caitanya Mahāprabhu. Amongst Prabhupāda Sarasvatī Ṭhākura’s many beloved disciples, two of the foremost are Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja and Śrīla Bhaktivedānta Svāmī Mahārāja. The foremost disciples of Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja are Śrīla Bhaktivedānta Vāmana Gosvāmī Mahārāja and Śrīla Bhaktedānta Nārāyaṇa Gosvāmī Mahārāja.

First Part: Bhagavata Guru-parampara

In accordance with the needs of the times and for the welfare of the world, the supremely merciful Sri Bhagavan and His dear associates descend, bringing the gifts of their instructions. They drive far away all godless persons, whose atheistic thoughts are averse to dharma, and they establish sanatana dharma in the form of suddha-bhakti, which is the means for the eternal welfare of the jivas. In the present yuga with its powerful influence of Kali, Sri Gaurasundara, the munificent incarnation of Kali-yuga, saves the fallen souls by bestowing prema (love of God) which had not been given previously. His followers, who are themselves in the line of Sri Svarupa Damodara and Rupa Gosvami, have appeared on this earth as Sri Gaurasundara’s potencies in the form of acaryas. They appear in order to immerse the ignorant jivas, who are intoxicated by materialism, in suddha prema-dharma (pure love of God).

The Fire of a Vaisnava's Merciful Chastisement

People don’t know the meaning of compassion until they’ve been roasted by the fire of a pure Vaisnava’s chastisement. Those who surrender to and live nearby such Vaisnavas get a good roasting of such compassionate chastisement on a regular basis, while they are burning through their anarthas...


There are many, many Vaiṣṇavas, with many, many desires and many realizations. They are not all the same. One devotee may focus on chanting harināma, while another focuses on parikramā. Some may like sevā, bhajana, or pāda-sevanam—but despite these different preferences in their performance of bhakti, if they never feel jealousy or anger for each other for any reason, then they are called Vaiṣṇavas. Otherwise if they follow one of bhakti’s limbs and tell others, “You follow this one. Don’t follow any other one,” it means they have jealousy. They are called kaniṣṭha. The kaniṣṭha has deep desire and faith in arcana, dressing Śrī Mūrti and offering bhoga, but they don’t give respect to the Vaiṣṇava. According to personal realization, a devotee has extra taste for a particular limb of navadhā-bhakti and says it is good. There is no benefit made from arguing. One devotee will say, “Read the Gosvāmīs’ granthas. This is helpful.” But then another devotee says, “How can you read the Gosvāmīs’ granthas? You cannot understand them. You should chant harināma.” Then another devotee says, “You have insufficient taste in harināma. It is better that you do practical sevā.” Still another will say, “Your sevā will be only karma. Chant harināma.” This is not truthful. The truth is that if any sādhaka chants harināma, then the desire for service will come to him. If he serves, then the desire for harināma will come—along with increase in desire for all aspects of bhakti. If he hears hari-kathā, then all desire to perform bhakti will come.

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