Acaryas Quotes Bhakti Quotes IN NO TIME WE WILL REALIZE SOMETHING

IN NO TIME WE WILL REALIZE SOMETHING

If anyone chants, “Hare Krsna Hare Krsna” with no association of rasika-tattva Vaisnavas, they will only go to Vaikuntha, not Goloka Vrndavana. If we chant harinama under the guidance of those pure devotees in Rupa Gosvami’s line, in no time we will realize something, and our hearts will taste that name.

Many persons call out, “Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” Some say that Hare is Hari, Krsna is that Krsna who took birth in Mathura (Vasudeva Krsna), and Rama is Ayodha Rama. Others say that Krsna and Rama are Krsna and Balarama.

Our guru-parampara has not given this idea. Our guru-parampara has given the idea that the three names are one. Krsna is Hari and Krsna is Rama. If any devotees worship equally two Gods, or two different manifestations of Krsna, their bhakti will be ruined. When Krsna takes our sins and offenses, He becomes Hari. After that He gives a momentary darsana, as He gave in His form as Narayana to Narada. Narayana then disappeared and Narada began to weep. Narayana said, “By this body, you cannot have My darsana. This body cannot bear the meeting of Krsna. After leaving this body, when you have your siddha-deha (spiritual form) of Vaikuntha, your body of eternity, bliss and knowledge, then you will realize Me and you will never again die and come as a conditioned soul.”

When all sins go away, Krsna gives his sweet darsana and takes our mind and hearts. In this regard, He is Hari. He lives everywhere, in all hearts, so He is Rama. Without Krsna, we cannot live for a moment.

Rupa and Srila Raghunatha dasa Gosvami have told us that in this connection that Hare is not Hari. Hare is Hara. Radhika is Hara, which means that She steals the mind and heart of Krsna. When calling out to Hara, Her name becomes in the vocative and becomes Hare. Hare Krsna is Radha-Krsna. Rama means Krsna playing with Radhika. In rasa, He becomes Rama. Here Rama is Krsna, or in other words Radha-ramana Rama.

 May 5, 1996, Holland

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Śrīla Gurudeva did not give dīkṣā initiations for more than two decades after Acarya Kesarī’s disappearance. Nonetheless, he was widely revered as a spiritual master during this me. Many accepted Śrīla Gurudeva as a parakīya-guru and in turn he accepted them as parakīya disciples. Devotees from ISKCON, other Gauḍīya Maṭhas, local brāhmaṇas and priests, and village people from different castes all respected and accepted Śrīla Gurudeva as their beloved teacher and guardian. Examples of parakīya-guru and disciples can also be seen in the lives of the Six Gosvāmīs and previous ācāryas. In some cases, the indirect disciple is superior to the direct disciple. If someone has offered everything to the lotus feet of a Vaiṣṇava, and the Vaiṣṇava has accepted one as his own, then mantra and dīkṣā are a formality. Our lineage is the bhāgavata-parampara—in which prominence is given to śikṣā, spiritual instruction. The siksa-guru increases faith in Gurudeva and Bhagavān and is as significant as the dīkṣā-guru. If one undergoes a formal dīkṣā ceremony yet never receives śikṣā, he will never be able to advance in bhakti. Śrīla Gurudeva told some of those who stayed with him, “You are my parakīya (indirect) disciples. This is a sweet relation.” The dīkṣā-guru protects his disciples by sending them to high-class Vaiṣṇava association. The path of anugatya is illuminated by the disciplic succession: the mañjarīs serve under the guidance of the sakhīs, the Guru-varga serves under the guidance of the mañjarīs, and the Vaiṣṇavas serve under guidance of the Guru-varga. For sādhakas it is thus essential to follow the footsteps of those Vaiṣṇavas who are intimately connected to the Guru-varga. Then one will not endeavor to cultivate worldly friends and will certainly advance on the path of pure devotion for Śrī Śrī Rādhā-Kṛṣṇa. Various ācāryas would send their brahmacārī disciples to Śrīla Gurudeva to learn how to practice strict sādhana. Also, followers of different spiritual masters would seek the guidance of Gurudeva after their own guru had departed. Over the following years, in addition to the numerous disciples of Śrīla Bhaktivedānta Vāmana Gosvāmī Mahārāja who trained under Śrīla Gurudeva, many disciples of Śrīla Bhakti Jīvana Janārdana Mahārāja, Śrīla Bhakti Śrīrupa Siddhāntī Mahārāja, Śrīla Bhakti Sāraṅga Gosvāmī Mahārāja, Śrīla Bhakti Pramoda Purī Mahārāja, Śrīla Bhaktivedānta Svāmī Mahārāja, Śrīla Gour Govinda Mahārāja, as well as other ācāryas, trained under Śrīla Gurudeva. Gurudeva welcomed and cared for everyone. He always received the spiritual masters of those who came to him and taught those disciples how to properly serve their own guru; he never encouraged them to neglect their guru. He acted as siksa-guru without selfish motives. Many disciples of different gurus dwelt there harmoniously, yet everyone worshiped their own spiritual master with the full support and encouragement of Śrīla Gurudeva. When brahmacārīs of different gurus recited jaya-dhvani (names of spiritual masters and holy places declaimed before and after temple programs), Gurudeva instructed them to first praise the name of their own spiritual master. Such an ideal Vaiṣṇava is met only by great fortune. Srila Gurudeva, Srila Bhaktivedānta Trivikrama Gosvami Maharaja, and Srila Bhaktivedānta Vāmana Gosvami Maharaja, were best of friends and closer than brothers. Although Srila Vamana Gosvami Maharaja was the official acarya, he always collaborated with Śrīla Gurudeva and Śrīla Trikrama Gosvāmī Mahārāja, and together they made all the decisions for the maintenance and development of the Gauḍīya Vedānta Samitī. These three godbrothers, known as the three pillars of the Samitī, first discussed issues together, and later had open meetings with the other members of the society. For a spiritual organization to be successful and to prevent it from being derailed from the authorized ideology and lineage, self-realized souls must be in positions of authority. The ideas of ordinary people generally cause disharmony. Before giving dīkṣā initiations during festivals such as Gaura-pūrṇimā, Śrīla Vāmana Gosvāmī Mahārāja would offer Śrīla Gurudeva prostrated obeisance—Gurudeva naturally returned the respectful gesture. Even though Śrīla Gurudeva was junior, Śrīla Vāmana Gosvāmī Mahārāja would humbly say, “I am about to perform a sinful act, taking on the sins and offenses of these people. Please protect me.” Śrīla Bhaktivedānta Vāmana Gosvami Maharaja sent many of those he initiated—and who wished to be brahmacārīs—to study under the guidance of Śrīla Gurudeva at Keśavajī Gauḍīya Maṭha in Mathurā. Śrīla Vāmana Gosvāmī Mahārāja would instruct them, “Go stay under the guidance of Śrīla Nārāyaṇa Mahārāja and learn from him. If you disrespect or disobey the Vaiṣṇavas, and they dismiss you, then I will also not give you any shelter.” Whenever Pūjyapāda Vāmana Gosvāmī Mahārāja would come to Mathurā, he would bring many gifts like brooms, Bengali vegetables—banana flowers, jafru, parmal—cloth for the Deities and the Vaiṣṇavas, and sundries; he never came empty-handed. Śrīla Gurudeva would occassionaly invite Śrīla Vāmana Gosvāmī Mahārāja to Mathurā to give dīkṣā initiations to Mathurāvāsīs or brahmacārīs who were prepared. When these pure Vaiṣṇavas met, they offered praṇāma to each other and then spent many hours sitting side by side, engaged in conversation. Śrīla Gurudeva would give all the donations he had received to Śrīla Vāmana Gosvāmī Mahārāja, who would in turn give everything he had collected to Śrīla Gurudeva. These collections were then mutually entrusted with the treasurer of the Gauḍīya Vedānta Samitī, Kṛṣṇa-kṛpā Prabhu, and when funds were needed for festivals or for maintaining various temple projects, they withdrew and used them accordingly. Śrīla Trikrama Gosvāmī Mahārāja also reserved donations he received throughout the year during his collections in the area of Chunura, from Uddhāraṇa Gauḍīya Maṭha, and he would deposit this with his godbrothers when they met four or five times annually. These three ideal godbrothers had complete trust in each other and they thus harmoniously served the cause of their divine master. Sometimes godbrothers or their disciples came from other temples and stayed with Śrīla Gurudeva in Mathurā. He always taught them to respect and worship their own Gurudeva. Śrīla Gurudeva encouraged everyone to follow the appearance and disappearance days of all Vaiṣṇava-ācāryas; indeed, Śrīla Gurudeva himself respected and followed their āvirbhāva and tirobhava festivals. Śrīla Gurudeva always taught how to properly follow Vaiṣṇava etiquette by his own example. Śrīla Gurudeva instructed the brahmacārīs, “Never think that other Vaiṣṇavas besides your guru should not be respected. Śrī Caitanya

The Soft-hearted Lord

The gopis knew that Krsna and Baladeva were very soft-hearted. If anyone in Mathura were to just offer them a little love and service then they will come under their control. The gopis thought, “If you give Krsna anything His heart melts; even if its just a little bit of butter or misri. He dances for such simple in joy and eagerness loving gifts..

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