Book excerpts Acarya Kesari Srila Acaryadeva in Jaipura

Srila Acaryadeva in Jaipura

On 4 January 1962, paramaradhya Srila Gurudeva came with his associates to the Samiti’s branch matha in Mathura. There he preached Sriman Mahaprabhu’s message extensively for a week. He then proceeded to Jaipura, the capital of Rajasthan, at the repeated request of some distinguished residents of that city. For a week he lectured in Hindi and English in different assemblies, associations and temples, speaking about the spotless vaisnava-dharma and sanatana-dharma that Sri Caitanya Mahaprabhu had taught and practised. He explained very clearly to the general public that sri harinama-sankirtana is easy and simple, and is the only way to attain Bhagavan, especially in Kali-yuga.

A huge assembly was organized in the local Sri Radha-Krsna temple. The city’s distinguished scholars and masters of literature attended, and Srila Gurudeva gave a brilliant lecture on sri nama-tattva. The famous Hindi scholars, Sri Kamalakara Kamala and pandita Sri Krsnacandraji (kavya-vyakarana-tirtha, sahityacarya) were greatly impressed by Srila Acaryadeva’s lecture. Even though both were initiated acaryas in Sri Vallabhacarya’s pusti-marga, they came to hear vaisnava-tattva from Srila Acaryadeva. Srila Gurudeva told them that Sri Vallabhacarya met Sri Caitanya Mahaprabhu twice. The first time was in Adaila-grama near Prayaga, and the second time was in Sri Puri-dhama. Sri Vallabhacarya’s son, Sri Vitthaladeva, had a close and affectionate friendship with Sri Rupa, Raghunatha and the other Gosvamis.

Both Sri Kamalakara ‘Kamala’ and Sri Krsnacandraji maintained a connection with Sri Kesavaji Gaudiya Matha throughout their life. They kept an affectionate friendship with me [the author], and their poems and essays were published in Sri Bhagavata-patrika.
After preaching vaisnava-dharma extensively like this for a month in Mathura and Jaipura, Acarya Kesari returned to Sri Uddharana Gaudiya Matha, Chunchura, on 9 February.

Establishing a Samiti preaching centre in Orissa

Bhadraka is a famous place within the Balesvara district in Orissa. Nearby, on the bank of the river Salindi, is the sacred village Koranta, where the majority of the residents are highly educated and prominent governmental officials. In this village, there is a temple of Sri Gopalaji whose priest was Sri Lala Mohana Mahapatra. Unable to perform the temple seva, he offered the temple and its adjoining agricultural land to the Samiti’s president, Srila Acaryadeva, and it was duly registered in the court. Srila Acaryadeva named this new branch Sri Gopalaji Gaudiya Preaching Centre. After some time Sri Gopalaji was moved from inside the village to an extensive temple, which was constructed on a large piece of land on the main road. An assembly hall and residential quarters for the sevakas were also built. Sri Gopalaji is now worshipped in this temple.

Koranta village is situated two-and-a-half miles north of Bhadraka town. Sri Bhaktivinoda Thakura composed his famous Sri Krsna-samhita here while serving as sub-divisional officer (SDO) in Bhadraka. He has mentioned in his poetic work Vijana-grama : “kimva na rahili kena salindira kule, yathaya pathika-gana asvatthera mule, kataya atapa-tapa niscinta antare – On the bank of Salindi there is a pipal tree, under whose shade travellers get relief from the scorching heat of the sun.” When the preaching centre was established there, Srila Acaryadeva said, “We will reside in Sri Gopalaji Gaudiya Preaching Centre and have the good opportunity to remember Srila Bhaktivinoda Thakura’s pure character and devotional instructions.”

This matha is situated only two furlongs from Vaudapura station, the next station after Bhadraka railway station. The road for vehicles there is also very good. The atmosphere is very captivating. The Samiti offers its heartily thanks to Sri Mahapatra Mahasaya and his family for establishing this preaching centre for the propagation of suddha-bhakti.

Preaching suddha-bhakti in Jaipura

On 29 August 1962, Srimad Bhakti Prajnana Kesava Gosvami Maharaja arrived with some brahmacaris at Sri Kesavaji Gaudiya Matha in Mathura, where they stayed for fifteen days. Local educated people came to hear Srila Acaryadeva, as did several research scholars from the universities at Aligarha and Agra. All were very pleased to hear his philosophical conceptions. Srila Acaryadeva had established an extensive library in Sri Kesavaji Gaudiya Matha and from time to time these scholars borrowed books favourable for their research.

Paramaradhyatama Srila Acaryadeva also gave lectures in the temple room (natya-mandira) at Sri Kesavaji Gaudiya Matha. When the Mathuravasis heard his impressive philosophical conceptions on suddha-bhakti, they gradually became his followers. Tridandi-svami Srimad Bhaktivedanta Narayana Maharaja [the author], the manager of the matha, devoted himself to caring for paramaradhyatama Srila Gurupada-padma and the brahmacaris accompanying him.

On 4 September 1962, Srila Gurudeva arrived in Jaipura with his group of followers and stayed at the main office of the Jaipura Halvai Samiti, at the special request of the president, Setha Somilalaji. Pandita Sri Krsnacandra Sastri Mahodaya (kavya-tirtha, sahitya-ratna) organized an eminent assembly on the premises of his Sri Radha-Krsnaji temple on Sri Radhastami evening. Paramaradhya Srila Gurudeva gave a Hindi lecture which was full of siddhanta, establishing the usefulness of sabda-brahma, transcendental sound, as compared to useless mundane sound. The Vedas establish that only sri harinama is sabda-brahma. And in all Vedas and other scriptures the sad-guru, the expert who has realized Bhagavan, bestows the transcendental sabda-brahma in the pure ear of the sat-sisya. This sabda-brahma is not created by air interacting with the throat or palate. Rather,

atah sri-krsna-namadi
na bhaved grahyam-indriyaih
sevonmukhe hi jihvadau
svayam eva sphuratyadah

Bhakti-rasamrta-sindhu (1.2.232)

 

The human material senses cannot perceive sri harinama because it is a transcendental sound. It will appear by itself on the pure senses of the sevon-mukha sadhaka, the practitioner in whose heart the desire to serve Sri Krsna has arisen.

In Bhakti-rasamrta-sindhu (1.2.231) the nature of sri nama is described thus:

nama cintamanih krsnas-
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
’bhinnatvan nama-naminoh

 

Sri krsna-nama is a transcendental wish-fulfilling gem (cintamani ), because krsna-nama (Krsna’s name) and nami (Krsna Himself) are non-different. This name is the very form of transcendental mellows (caitanya-rasa-svarupa). It is complete, beyond illusion and eternally liberated.

Sac-cid-ananda rasa-maya tattva, the transcendental nectar-filled Truth, is non-dual, but this advaya-tattva has appeared in two forms, vigraha and nama. Only through service to sabda-brahma, that is, through pure nama-sankirtana, can the living being be established in his real svarupa and remain eternally devoted serving the Divine Couple.

Ordinary sound is that which appears as a result of air interacting with the throat, palate, teeth, etc. It is uttered by one who does not have the shelter of a bona fide guru or the guidance of transcendental literature. This ordinary sound cannot bring about any good fortune for the conditioned souls (baddha-jivas). The genuine sastras have profusely glorified sabda-brahma. Srila Acaryadeva used Vedanta-darsana and other evidence to establish the speciality and super-excellence of sabda-brahma.

After that, the honourable head (mahantaji) of the famous Sri Govindadeva temple in Jaipura organized a scholarly assembly there and Srila Gurudeva delivered a brilliant lecture on sri radha-tattva, sri krsna-tattva and the astonishing nature of Sri Sri Radha-Krsna Yugala’s pastimes. The audience was very attracted to Srila Acaryadeva’s unprecedented sastric and siddhantic conceptions. They could understand something of the deep philosophy of Sri Caitanya Mahaprabhu and the Vaisnava acaryas in His line.

Gradually it became known throughout the whole of Jaipura that a Gaudiya Vaisnava acarya, who was an erudite philosopher and most knowledgeable in siddhanta, was visiting the city from Sri Navadvipa-dhama. The current principal of Jaipura’s Maharaja Sanskrit College was mahamahopadhyaya Sri Candrasekhara Dvivedi Vyakarana-acarya (sankhya-yoga-vedanta-tirtha). He later accepted sannyasa in the Sankara sampradaya and was given the post of sankaracarya, the person in charge of the matha in the Sankara sampradaya, in Sri Govardhana Matha in Puri. He very respectfully invited Srila Acaryadeva to preside at a huge scholastic assembly that he organized at his college. The assembly was attended by various college professors, students and honourable and faithful citizens. In his erudite lecture Srila Acaryadeva quoted evidence from the Vedas and other scriptures to establish Vrajendra-nandana Sri Krsna as aksara-brahma, the imperishable Supreme Truth.
After that he spoke on ‘The duty of human life’. He compared modern democracy – wherein everyone, whether intelligent or foolish, can vote, and also be elected minister – to Ganesa, who is considered foolish because he does not know who his father is. Quoting arupavadeva tat-pradhanatvat and other aphorisms from Vedanta-sutra, he refuted nirakara-vada and established the Lord as sakara, having form. He also impressed his audience by revealing the conclusion that bhakta (the devotee) and Bhagavan exist eternally, being beyond the limit of time and place.

The honourable principal of the college praised Srila Acaryadeva’s Vedantic viewpoints and thanked him profusely. He also advised the students and society at large to accept Srila Acaryadeva’s spiritual instructions. He said that he would like to organize a conference for all sampradayas, which would facilitate a discussion comparing the Gaudiya Vedanta commentary with other commentaries on Vedanta.

The Samiti gave special thanks to Setha Somilalaji, Sri Omprakasa Vrajavasi Sahityaratna and Sri Jagadisa Prasadaji Gupta, the director of Laksmi Motor Company, for all the service rendered while Srila Acaryadeva was preaching suddha-bhakti in Jaipura.

Srila Acaryadeva’s auspicious desire for Sri Gaudiya Vedanta Catuspathi

In 1957, Sri Gaudiya Vedanta Samiti established a Sanskrit school called Sri Gaudiya Vedanta Catuspathi in Bospada Lane, Bagbazar, Kolkata. Modern universities do not attach proper significance to the Sanskrit language, and as a result, students are not learning it. If such an ignorant attitude towards Sanskrit (deva-bhasa, the language of the gods) persists, the bhagavat ideology, which is the life of Indian culture, will undoubtedly soon disappear.
The Bengali language has been respected as pre-eminent among all languages in India, because its literature is derived from Sanskrit literature exclusively. Unfortunately, nowadays, Bengali is becoming disconnected from its relationship with Sanskrit. The present atheistic society in Bengal wants to eradicate Hindu dharma, but they know very well that Hindu dharma cannot be destroyed while Bengali is connected to Sanskrit. Therefore the managers of the modern universities want to make Bengali a ravindriya-karana language (i.e. a language as simple as that used by Ravindra Tagore), by separating Bengali from Sanskrit literature and grammar. In this way, by removing the combined letters [typical of Sanskrit], which are difficult to read, a very simple language is created, but it is a common man’s language and low-class. One should understand that this is disrespectful of Sanskrit and ignorant of the line of thought presented in India’s Vedas, Upanisads, Puranas and other traditional, spiritual teachings.

The devotees of Sri Gaudiya Vedanta Samiti reflected for a long time on this deplorable situation in Bengal, and indeed in the whole of India. To disseminate Sanskrit education they established the Sri Gaudiya Vedanta Catuspathi in Chunchura. Later this was transferred to Sri Devananda Gaudiya Matha in Sri Dhama Navadvipa. Sri Gaudiya Vedanta Samiti formed a committee to satisfactorily manage the catuspathi. The committee members are as follows:

  1. Chairman: om visnupada paramahamsa-svami parivrajakacarya-varya Sri Srimad Bhakti Prajnana Kesava Gosvami
  2. Secretary: tridandi-svami Sri Srimad Bhaktivedanta Vamana Maharaja
  3. Member: tridandi-svami Sri Srimad Bhaktivedanta Trivikrama Maharaja
  4. Member: tridandi-svami Sri Srimad Bhaktivedanta Narayana Maharaja [the author]
  5. Member: Sriyuta Sacindra Mohananandi (chairman of the Navadvipa City Council)
  6. Member: Sriyuta Jitendranatha (panca-tirtha)
  7. Member: pandita Sri Nimai Carana (vyakarana-tirtha)
  8. Member: pandita Sriyuta Suresacandra Raya (vyakarana-tirtha)
  9. Member: pandita Sri Vrajananda Vrajavasi

In previous years, many catuspathi students passed the examination of the Bengal Sanskrit Literature Association (Bangiya Sanskrta Sahitya Parisad) with great distinction. This year, 1963, the honourable Sri Jitendranatha Panca-tirtha (kavya-vyakarana-purana-vedanta-vaisnava-darsana-tirtha) is managing the Catuspathi very earnestly and enthusiastically. In a short time, Sri Gaudiya Vedanta Catuspathi has become glorious throughout Navadvipa.

This year, a new teacher, pandita Nimai Carana Vyakarana-tirtha Mahasaya, has been appointed because the number of students has increased. The students read and study poetry (kavya), grammar (vyakarana) and Vedanta, and this year, seven of them have taken examinations at primary, medium and degree level. We respectfully offer Sanskrit students an education by qualified teachers in this exemplary catuspathi. I am also humbly informing you that this Sanskrit school particularly emphasizes classes in Sri Harinamamrta-vyakarana. Facility for boarding and lodging is also available for students of Sri Harinamamrta-vyakarana. Such students may send their application forms together with their credentials to the secretary of the catuspathi, tridandi-svami Bhaktivedanta Vamana Maharaja.

The opinion of the Sanskrit school supervisor regarding Sri Gaudiya Vedanta Catuspathi

“The inspection of Sri Gaudiya Vedanta Catuspathi took place today. Two teachers, the secretary and ten students were present. Currently there are twelve students enrolled in the catuspathi, which teaches poetry (kavya, the Gosvami’s writings), Sri Harinamamrta-vyakarana (Srila Jiva Gosvami’s book teaching Sanskrit grammar), Vedanta, vaisnava-darsana and other sastras. The respected principal is a panca-tirtha (master of these five subjects), and a very diligent teacher. An assistant teacher has been appointed because the number of students has increased.

“According to the register, the catuspathi has twelve or thirteen resident students. This is something to be happy about and proud of. The managing committee applied for government approval a long time ago, but to this day, approval has not been given.

“The catuspathi’s examination result is not lower than the previous year’s, and the records are being accurately kept as before. I wish this catuspathi all prosperity and progress.”

(Signed)
Sri Nalini-kanta
(tarkasmrti-tirtha),
(additional) inspector of West
Bengal Sanskrit school system
19 December 1963

[CC-by-ND GVP]

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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. 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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)

Heart's Disease – Bhagavad-Gita

The greatest fight in this world is over objects of sense enjoyment. This kind of fight is only over lust. As long as the seed of lust remains present in the heart, the living entities suffer. This is the disease of the heart. The foolish living entities believe that they will become happy by satiating their lusty desires through insignificant sense enjoyment. They do not know that Kṛṣṇa is the transcendental Kāmadeva, who always increases the kāma of His devotees; their inherent pure love for Him. An extremely wealthy man does not fear the expense of a few coins, while a poor man weeps if even one coin is lost or spent. What is the worry for those who have billions and billions of dollars? Kṛṣṇa always increases the love, prema or kāma of His devotees. Then His devotees never have desire to have prema for anyone other than Kṛṣṇa...

Guru Purnima

Your Cāturmāsya-vrata will be successful when you adopt the vow not to accept any food other than the mahā-prasāda of the bhaktas. When you are thus determined, your character will be purified. You will no longer want to go to the cinema and play on a laptop. Your mind will not automatically run to the internet. This is the power of the pure devotees’ remnants. Nārada was a small child but by the mercy of the mahā-bhāgavata ṛṣis he became determined to also become a fully devoted servant of Bhagavān.

HOW DID SRILA GURUDEVA BECOME BHAKTABANDHAV?

One type of sevā is only to show the world how great a servant one is and another kind of sevā is antarika-sevā, or service performed understanding the inner desire of Gurudeva. By Śrīla Gurudeva’s sevā, all devotees and non-devotees alike became pleased. They went to Param Gurudeva and sang of his glories saying, “We are blessed that we have received darśana of such a sevaka. We consider our lives successful.” Vaiṣṇava-darśana and bhakta-darśana, their sevā and pratiṣṭhā, can be understood through the medium of vāṇī, transcendental sound or the divine logos.

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