Acaryas Quotes Gurudeva said today Is There any Material Bondage for the Vraja-devīs?

Is There any Material Bondage for the Vraja-devīs?

[In relation to the song: Śrī Mangala-gitam by Jayadeva Gosvāmī]

Bhāva means saṁsāra, material existence, and it also means bandhana, bondage. He who delivers others from this saṁsāra bandhana is called bhava-khaṇḍana. In this connection, is there any material bondage for the Vraja-devīs? They have none at all. Their only bondage is their feelings of separation from Kṛṣṇa, which are called viraha bandhana. Kṛṣṇa is the only person qualified to remove this bondage of separation from the Vraja-devīs, so bhava-khaṇḍana means that Kṛṣṇa can remove the distress of separation of the gopīs.

August 31, 2002 Mathurā

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WHY DID SRILA GURUDEVA HAVE LOVING QUARRELS WITH SRILA TRIVIKRAMA MAHARAJA?

The next morning, as Śrīla Gurudeva was brushing his teeth, Śrīla Trivikrama Mahārāja said to him, “You did not sleep last night. I can tell by your red eyes. You were only thinking, ‘Lalitā-sakhī, Lalitā-sakhī, Lalitā-sakhī!’ You never think about Kṛṣṇa! Only remembering ladies! Humph!” Śrīla Gurudeva flung down his toothbrush and threw a mugful of water at Śrīla Trikrama Mahārāja. “Machlī khor!” Śrīla Gurudeva shouted. “Sattū khor!” Śrīla Trivikrāma Mahārāja rejoined. Everyone present burst into laughter. For a minute Śrīla Gurudeva was silent; then Śrīla Trivikrama Mahārāja said, “Now I understand. You have been rejected and are lamenting; therefore you are distempered.” What is the meaning of this scene between Śrīla Gurudeva and Śrīla Trivikrama Mahārāja? Kṛṣṇa had rejected Candrāvalī and went to Śrīmatī Rādhikā, and then Trivikrama Mahārāja chimed, “Rejected! Rejected!” implying Gurudeva was in Candrāvalī’s party. Śrīla Gurudeva understood his hint. Becoming red in the face, Gurudeva angrily answered, “Yes, now Jaṭilā and Kuṭilā have come with Abhimanyu! You better run quickly.”

WHY SHOULD WE CHANT 64 ROUNDS?

Mahāprabhu was very clever, He said, “I will accept the bhaktas invitation for lunch on one condition. They must be a lākhapati.”Lākhapati is generally a word used to describe someone who is wealthy. All the bhaktas were disturbed thinking that they were all very poor. Then Mahāprabhu said, “They must chant one lākha of harināma and then I’ll take prasādam from them. Otherwise I won’t touch anything.”The bhaktas thought, “When will we have time to chant 64 rounds and after perform all our services?” There would be no time to go and address anybody and no time to talk uselessly; there would be no time to waste a moment. Then after chanting, they would cook and offer and serve Mahāprabhu. Why did Mahāprabhu give this instruction to chant 64 rounds? While chanting, devotees could always pray to Śrī Rādhārānī and the Vraja-devīs. By remembering and praying to them for six to eight hours daily, their mercy would easily be attained and then strong energy and taste comes. Then when they cook or offer any bhoga, those foodstuffs will be like the cooking of the Vraja-devīs and their mahā-prasāda. Otherwise one who does not follow, remember and pray to the Vraja-devīs, anything offered independently to Kṛṣṇa will not be accepted.Kṛṣṇa and Mahāprabhu say, “If you have no relation with the Vraja-devīs, if you are not praying and requesting them for relation and shelter, then I will not be related to you.”In Dvārakā they chant, “oṁ namo bhagavate vāsudevaya, śrī-kṛṣṇa śaraṇam mama.”But they don’t chant, “Rādhe Rādhe! Prāṇeśvarī Rādhe! Madeśvarī Rādhe!” They only go to the side of Kṛṣṇa; therefore, Kṛṣṇa does not accept them.Mahāprabhu instructed all bhaktas to chant daily 64 rounds of harināma with the aim and object fixed on serving Śrī Vraja-maṇḍala and the Vrajavāsīs. And if they do not think about Vṛndāvana, then they are very far from Kṛṣṇa and Mahāprabhu and They won’t accept anything.From the day Mahāprabhu instructed the devotees to be lakhapatis, they seriously chanted 64 rounds daily and after came to the Gambhīrā near Mahāprabhu and invited Him to take prasādam and bhikṣa. This is called vraja-sevā and svarūpa-siddhi. If you think, “I will do everything! All work!” If you are not under guidance and shelter of the Vraja-devīs then everything you do will be karma. Karma and sevā are very different. Karma is anything done independently. If you work for 24 hours a day with an independent doer mood, only material results will come.Mahāprabhu instructed, “Chant 64 rounds daily while remembering the Vraja-devīs and Vrajavāsīs, and practicing internal mānasī-sevā. Otherwise the mind will go restlessly here and there. Pray for the service of the Vrajavāsīs. Pray, “Please accept me!” While chanting, always pray. If there is no prayer, then chanting is only dry practice, like a tape recorder or parrot. Once, a person taught a parrot to chant, ‘Rāma Rāma, Rādhe Syāma.” The parrot chanted over and over and all people came and said, “Bah! Very good parrot.” After some time a cat came. The parrot forgot Rāma’s name and started shrieking, “Kaw, kaw, kaw, don’t kill me!”Mahāprabhu said, “Chant 64 rounds of harināma while praying and remembering the holy names of the Vraja-devīs. ”After, when one goes for any task or service, then the practical mood will come and one will continue to pray and if anything goes wrong, the vraja-devī’s will be your guardians and will protect you. Otherwise, one’s service will be improper and not connected. Chanting does not mean austerity; it is the process to build relation with God and His associates. Therefore pray, “I’m very wicked and useless, please accept me and give me your eternal service. I’m waiting for this only, I will take nothing else.” Now the mind is restless and there is no desire or taste for any service. By force we do anything, and if any disturbance comes, like a volcano we erupt in anger.Gambhīrā means deep and grave. These instructions of Mahāprabhu are very important and serious. In this world all give instructions for material acquisition. From the beginning of life parents train their children, “mama, pāpa, uncle, auntie.” Then they send them to school where teachers teach business and atheistic philosophy. Sad-guru and vaiṣṇavas teach paramārtha, spiritual truths and treasure. They bring us to the transcendental path. No one else teaches this. Materialists hear the instructions of sādhus and tell their relatives; “Don’t listen to these crazy fools!”Worldly people always teach about material sense enjoyment for the dead physical body. But no one is merciful and teaches about the real life of the soul. No one helps to break attachment and bring one to the God’s lotus feet. They know this world and mortal life is temporary but without sense enjoyment their minds are not happy.Mahāprabhu told all the bhaktas that He would not accept or have any relation with a devotee who did not chant one lakh of harināma daily. Haridāsa Ṭhākura chanted three lakhas daily, and therefore, Mahāprabhu sent mahā-prasāda for Him daily. One day Govinda Prabhu went to give Haridāsa Ṭhākura mahā-prasāda but he wouldn’t accept saying, “Now my body is not helping or allowing me to complete my vowed number of holy names; therefore, I won’t give it any help with this prasādam. If this body doesn’t serve God, it is worse than useless.”Śrīla Bhaktivedānta Svāmī Mahārāja taught all his disciples to first chant sixteen rounds after maṅgala-āratī without distraction and then perform any other activity. The minds of those who have no relation with Śrī nāma will never be purified. 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Rupa Gosvami’s Glories

One who remembers and follows the instructions of Śrīla Rūpa Gosvāmī, taking shelter of his lotus feet, will certainly achieve spiritual perfection, or anurāgamayī-sevā in eternal Vraja. He can thus be a Rupānuga-Vaiṣṇava. Fortunate souls can perceive the specialty of Rūpa Gosvāmī and the pricelessness of his teachings...

WHY SHOULD WE GO ON PARIKRAMA?

Once, a brahmacārī asked Śrīla Gurudeva, “Why do we go on parikramā every year? I heard that in our line mānasī-sevā is the highest practice. So, is it necessary to do parikramā physically year after year? Why don’t we simply visit the holy places mentally?”“Five material elements compose the physical body,” Śrīla Gurudeva answered. “These elements are governed by demigods. If we do not take the body on parikramā and engage it in the service of Hari, Guru and Vaiṣṇavas at the holy places, we will remain indebted to the presiding deities of the elements in our bodies and will not be able to achieve salvation. During parikramā our bodies touch the dhāma and become purified, and we have the opportunity to serve the sādhus. Our bodies thence purified, the senses become favorable to the execution of devotional service. The nine limbs of devotion are naturally performed during parikramā. When we engage in bhakti, the demigods presiding over the elements of the body are pleased and discharge all debt. If we don’t engage our bodies in service, our senses will be agitated, and it is unlikely we will have the mental discipline to serve internally. Laziness is the worst malady. We must cure indolence by forcible engagement in service. For this reason we travel in sādhu-saṅga to all those places where Śrīman Mahāprabhu and Nityānanda Prabhu went with Their associates:gaura āmāra, ye saba sthāne, karala bhramana raṅgese-saba sthena, heriba āmi, praṇayi-bhakata-saṅge‘In the company of devotees that have love for Gaurāṅga Mahāprabhu, I will visit the places where My Lord happily wandered.’“Alone you cannot attain perfection. By going on parikramā in sādhu-saṅga, and smearing the dust of the holy places on your body, you will certainly receive the mercy of Śrī Guru, Kṛṣṇa, and the dhāma.“The Guru-varga serve the dhāma by annually bringing the devotees together for parikramā. They teach us that parikramā of the dhāma must not only be done annually, but daily—no matter where we are physically. We learn from them that we must first offer praṇāmas to the Guru-varga when we wake in the early morning, chant our mantras, and also visit all the dhāmas, praying to Guru and Vaiṣṇavas, ‘Please let me stay nearby you. Without you I am a helpless orphan. Please do not reject me.’ You will always be with Guru and Vaiṣṇavas if you have this humble and prayerful mood.“While chanting harināma, you should mentally go to Vraja-maṇḍala, Navadvīpa-maṇḍala, and Kṣetra-maṇḍala. Offer obeisance at each of the places within these dhāmas, and pray at those places, as well as to all the devotees and associates of Rādhā, Kṛṣṇa, and Mahāprabhu. Render service in the mind by sweeping, cleaning, and decorating the dhāma, and offer gifts to the Deities. By doing so, your mind will be present in the spiritual abodes and will not wander in the realm of illusion, māyā-maṇḍala.“The dhāma cuts our relations with our temporary home and family, and awakens our relation with our eternal home and family. In truth, we are refugees in this world; like guests staying for some time in a boarding house—our material body. In these temporary dwellings we meet with many other refugees, whom we call our relatives. Inevitably however, death will come and all these relations will be lost. We must understand this bitter lesson. The duty of sādhus is to take the conditioned souls to the dhāma and connect them to Kṛṣṇa and His associates. is Navadvīpa-dhāma Parikramā has been going on continually from the time of Nityānanda Prabhu and Jīva Gosvāmī, to the time of Prabhupāda Sarasvatī Ṭhākura. My Guru Mahārāja continued this tradition and that continuation runs on to this day. All branches of the Gauḍīya Maṭha perform Navadvīpa-dhāma Parikramā.”In 1986, a massive celebration was held in Māyāpura for Caitanya Mahāprabhu’s fifth centennial. Millions of people came to Māyāpura from India and all over the world in the days before and after Gaura-pūrṇimā just for a chance to see the birthplace of Mahāprabhu. In preparation for all the people, the Bengal government set up temporary shelters, hand-pump wells, lights, and other facilities all around Māyāpura. The Indian Prime Minister granted 25 lākhas rupees for preparation and orchestration of the festival.Each branch of the Gauḍīya Maṭha organized a party of many thousands for Navadvīpa Parikramā; the overall congregation of Gauḍīya Vaiṣṇavas was well over a hundred thousand adherents from all over India. The fifteen thousand strong Parikramā party of the Gauḍīya Vedānta Samīti, led by Śrīla Gurudeva and his dear godbrothers, Śrīla Bhaktivedānta Vāmana Gosvāmī Mahārāja, and Śrīla Bhaktivedānta Trikrama Gosvāmī Mahārāja, was the largest group.ISKCON invited the Parikramā party of the Gauḍīya Vedānta Samīti to participate in their opulent celebrations at the Māyāpura Candrodaya-mandira on Jagannātha Miśra Mahotsava. Śrīla Gurudeva led the procession from Devānanda Gauḍīya Maṭha to Māyāpura, with dozens of other sannyāsīs and scores of brahmacārīs, all singing, playing instruments, and dancing ecstatically in saṅkīrtana. A hundred and eight mṛdaṅgas played in rhythm to the kīrtana of Mahāprabhu’s names and glories, and devotees carried 108 clay pots of paraphernalia for Mahāprabhu’s abhiṣeka. As the grand procession entered the Candrodaya-mandira’s gates, the devotees were welcomed with showers of flower petals from both sides.Śrīla Gurudeva spoke in the temple room, glorifying Srila Bhaktivedanta Swami Maharaja, and the specialty of Māyāpura and Mahāprabhu. Gurudeva concluded his speech saying, “The glories and specialties of Sri Guru are always present in the place that Vaiṣṇavas are welcome, and those who respect Vaiṣṇavas can experience the mercy of Śrī Guru. Those who serve and respect the family and disciples of Śrī Guru are true guru-sevakas. Today, the magnanimous disciples of Śrīla Bhaktivedānta Svāmī Mahārāja have conquered the world by their service to the Vaiṣṇavas.”Thereafter, Śrīla Gurudeva offered puṣpāñjali to the deity of Śrīla Bhaktivedānta Svāmī Mahārāja, and then proceeded to Yogapīṭha with the Parikramā party. At midday, over 50,000 Mahāprabhu-bhaktas gathered in a field by Śrīdhara-āṅgana. Śrīla Gurudeva had arranged for the distribution of kicari, sweet rice, chutney, sabjis, and other varieties of prasāda, with generous help from Rāma Praka from Mathurā, Phuland from Āgrā, and other devotees. (click on the Title to read the full article)

WHAT PROOF IS THERE THAT THE HARE KRSNA MANTRA IS THE MAHAMANTRA?

“This mahāmantra is endowed with thirty-two syllables and can destroy all sins. Just as fire destroys, this mahāmantra can destroy all evil habits and bestow dharma, artha, kāma and mokṣa. Its beautiful form (svarūpa) is capable of stealing all of one’s foolish, ignorant mentality, and it is the giver of śuddha-sattvika intelligence. It bestows the symptoms of prema-bhakti. It is worshipable and is worthy of being served by all. Śrī nāma fulfills everyone’s desires. All are qualified to serve this mahāmantra, meaning all are qualified to perform saṅkīrtana of the mahāmantra. This mahāmantra is the personal well-wisher of everyone and is endowed with the potency to attract all. It is the destroyer of all afflictions. It does not consider the rules of dīkṣā, and is not restricted by time. The mahāmantra is worshipped just by saying it. No external paraphernalia is required. It is capable of giving results simply by its contact with the tongue, without considering the rules pertaining to time, place and circumstance.”The Pippalāda branch of the Athārva-veda states:sva-nāma-mūla-mantreṇa      sarvaṁ hlādayati vibhuḥsa eva mūla-mantraṁ japati     harir iti kṛṣṇa iti rāma iti"That mahāmantra, which is composed of the name, form, etc., of Śrī Kṛṣṇa, the origin of all avatāras‚ is making everyone joyful. He Himself, in the form of Śrī Kṛṣṇa Caitanya Mahāprabhu, is clearly chanting the hare kṛṣṇa mahāmantra, the source of all mantras." (click on the Title to see more)

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