Hari-kathaBook excerptsPlease Do Not Engage in Dharma or Adharma

Please Do Not Engage in Dharma or Adharma

~ All the wealth of the entire universe cannot change the mentality of a mahat or great devotee.~ If we think, “I am guru. He knows nothing. He is not as good a servant of our Gurudeva as I am. He doesn’t even know any siddhānta!” Then there will be quarrels amongst us. Now this is going on: “I am the only ācārya and no one else is qualified.” Where there is hating and similar mentalities, that place is Kali-rājya, the kingdom of Kali.~ If we maintain any attachment for anything other than Kṛṣṇa—to name and fame, wealth, women, or food, then bhakti will become very remote for us. Very, very remote.~

~Discourses on Śrīla Raghunātha dāsa Gosvāmī’s “Śrī Vilāpa-kusumāñjali” Ragunatha Das Goswami ~

O my dear mind! Please do not engage in dharma or adharma prescribed by the śrutis. Rather, you should perform in abundance loving service tothe Divine Couple Śrī Rādhā-Kṛṣṇa here in Vraja, for the śrutis have ascertained Them to be the topmost principle of worship and the Supreme Absolute Truth. Always contemplate on Śacīnandana Gaurahari, who is richly endowed with the bodily color and sentiments of Śrīmatī Rādhikā, as the same as Śrī Nanda- nandana. And always think Śrī Gurudeva as most dear to Śrī Mukunda. verse 6 “Śrī Vilāpa-kusumāñjali”

Now he was thinking, “To carry out the order of Caitanya Mahāprabhu is service to Him. Caitanya Mahāprabhu is actually Rādhā and Kṛṣṇa. Therefore, if He is telling me to serve Rādhā and Kṛṣṇa, that is also service to Him.”

He was considering that if he dies in this consciousness, he will at least take birth as grass there, as Uddhava did. “Then, at the time of abhisāra, when the gopīs go to Kṛṣṇa, their pure foot-dust will come upon my head. In this way I will be satisfied.” He therefore wanted to die at Govardhana, especially near Rādhā-kuṇḍa and Śyāma-kuṇḍa.

As soon as he arrived in Vṛndāvana, Raghunātha dāsa Gosvāmī went to Śrī Rūpa and Śrī Sanātana Gosvāmī and offered his praṇāma. Caitanya Mahāprabhu had previously told him, “Always consider Rūpa and Sanātana as your elder brothers.”

Therefore he came and offered his praṇāmas to them. They somehow or other understood that he had a wish to die at Govardhana. Śrī Sanātana Gosvāmī was very wise in understanding a person’s heart. In this respect, he was even wiser than Śrī Rūpa Gosvāmī.

He was also rāja-nīti-jña, expert in politics and Rūpa Gosvāmī was not. He was very simple. Śrī Sanātana Gosvāmī and other Gosvāmīs have used tarka, logic, in their writings. To make common persons understand anything, especially in vaidhī-bhakti and the methods of kṛṣṇa-bhajana, some logic is very necessary. Vedānta itself is based on sound logical principles.

On the other hand, Śrīla Rūpa Gosvāmī says, “Don’t take shelter of any logic. What I am explaining to help you enter into the aprākṛta-līlā of Kṛṣṇa does not depend upon logic. Such logic cannot help you in this realm. Only śraddhā, or transcendental faith can give you entrance here!” He has not used logic anywhere in his Bhakti-rasāmṛta-sindhu, Ujjvala- nīlamaṇi, Vidagdha-mādhava, or Lalitā-mādhava. For preaching, of course it is very essential to have logic, and for management, raja-nīti (political adroitness) is essential.

If we examine Rūpa Gosvāmī’s books, we will see that he is simply telling līlā-kathā, without touching upon logic or scriptural arguments at all. From the beginning of Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi, he has cited references from various scriptures regarding līlā-kathā, rasa, and vilāsa.

This constrasts Jīva Gosvāmī’s writings, like Tattva-sandarbha, which uses all logic and śāstric evidences to establish its points. Śrīla Rūpa Gosvāmī has written all his books, such as Lalitā-mādhava, Vidagdha-mādhava, and Haṁsadūta, only on the basis of the pastimes of Kṛṣṇa.

parama-rasa-rahasyānanda-niḥsyandī-vṛnda- vana-vipina-nikuñje divya-divyair vilāsaiḥ
niravadhī rasamānau rādhikā-kṛṣṇacandrau; bhaja sakalam upekṣya tāvakāḥ śāstra-yuktiḥ
Nikuñja-rahasya-stava 31

“The Divine Couple, Śrī Rādhā-Kṛṣṇacandra enjoy unending, transcendental pastimes in the secluded, blissful groves of Vṛndāvana forest. O friend, please abandon all contrary scriptural arguments and just worship Them with pure devotion.”

In this verse, Śrīla Rūpa Gosvāmī recommends that one should do bhajana of Rādhā and Kṛṣṇa, always chanting and remembering Their nikuñja-līlā.
Bhaja sakalam upekṣya tāvakāḥ śāstra-yuktih.

“Don’t adhere to śāstra-yuktih, scriptural logic. Whatever logic has been given in Vedānta or other śāstra, leave that aside. Sakalam upekṣya. Don’t depend upon that. Logic is required in vaidhī-bhakti, and for managing and preaching. For entering deeply into bhajana, however, only śraddhā will be of necessity.”

This stava of Rūpa Gosvāmī contains thirty two verses of nikuñja-līlā, from Rādhā-Kṛṣṇa’s līlā at the beginning of the night, all the way to niśānta-līlā. “Leaving all logic and scriptural regulations aside, meditate on these confidential pastimes and do bhajana.” This is the specialty of Rūpa Gosvāmī’s śikṣā.

By the expert employment of śāstric and general logic, by his political expertise, and by following carefully the example of our ācāryas and especially Śrī Caitanya Mahāprabhu, Śrī Sanātana Gosvāmī convinced Raghunātha dāsa Gosvāmī to not give up his life. He then related his personal experience:
“At first, in Jagannātha Purī, I was of the same opinion as you.”

After traveling through Jhārikhaṇḍa forest, Sanātana Gosvāmī had developed itching, oozing sores all over his body. But whenever Caitanya Mahāprabhu would see him, He would run towards him and embrace him. Sanātana Gosvāmī considered, “It is offensive on my part that Caitanya Mahāprabhu, being Kṛṣṇa Himself, is embracing me to His chest, and the moisture from these sores is touching His body. Rather than allow my offense to continue, I have made up my mind to give up my life at the time of the Ratha-yātrā car festival—under the wheels of the chariot.”

Śrī Caitanya Mahāprabhu could understand Sanātana’s heart and said, “O Sanātana, if a person gives something to another, does he have any right to take that property back?”

Caitanya Mahāprabhu did not order him directly, but cleverly and tactfully He indicated His desire. Then He told him, “The first point is that if you have surrendered your body to Me, you no longer have the right to do what you like with it. Only I have that right. By taking what is rightfully Mine, you are committing an offense to Me. Secondly, if I thought that by giving up My life I could attain the service of Rādhā and Kṛṣṇa, I would give up My body lakhs and lakhs of times. But by giving up one’s life one cannot have Rādhā and Kṛṣṇa’s service, only by bhakti-yoga can a person have Their service.

Therefore, try to understand. Give up your idea of ending your life. Increase your sādhana-bhajana, then you will very soon achieve your desire.”
Śrī Sanātana Gosvāmī continued, “By hearing the words of Caitanya Mahāprabhu, I understood His desire, and have tried to follow His order and serve Rādhā and Kṛṣṇa. You should do the same. You have no right to give up your life because you have already surrendered your soul to Caitanya Mahāprabhu, Svarūpa Dāmodara, and Rāya Rāmānanda, and also to us brothers. Caitanya Mahāprabhu told you to come to Vṛndāvana and stay in our company, and therefore we will try to protect, support, and nourish you. Don’t worry. Just stay at Rādhā-kuṇḍa, at Govardhana, and always chant harināma and perform bhajana.”

Raghunātha dāsa Gosvāmī is now remembering, “If I had actually left my body at that time, I would have never received instruction for rāgānuga and mañjarī-bhāva. I would have never read Vidagdha- mādhava, Lalitā-mādhava, or Dāna-keli-kaumudi, nor would I have written any books. I am therefore extremely indebted to Sanātana Gosvāmī.”

Anabhīpsum andham. “I was unaware of rāgānuga-bhakti.” Raghunātha dāsa Gosvāmī is speaking in a mood of humility. Actually, he had received instructions in rāgānuga-bhajana from Śrī Caitanya Mahāprabhu and Svarūpa Dāmodara, and he had learned so much more from Rūpa Gosvāmī. Still, he is saying, “I was andhā, blind. I did not know anything about rasamayī-bhakti: Kṛṣṇa, Rādhā, the gopīs, or vraja-bhāva. I did not even have the desire for these things.”

We also would be quite blind in these matters if we had not come to our Gurudeva. At first we had nothing, but now we reflect on how obliged and indebted we are to him. Should we advance further, we will feel even more indebted.

Anabhīpsum. “I did not want that bhakti, but Sanātana Gosvāmī gave it by force.” If a boy requires medicine and is not willing to take it, his mother will give it to him by force. She will forcibly open his mouth. Similary, Raghunātha dāsa Gosvāmī says, “I was not in the mood to take up this rāgānuga-bhakti, yet he forced me.”

Prayatnair means ‘carefully’. When Raghunātha dāsa Gosvāmī lived at Rādhā-kuṇḍa, Sanātana Gosvāmī used to go there from Vṛndāvana to do Govardhana parikramā. Śrī Sanātana Gosvāmī is Lavaṅga Mañjarī. Why did he do parikramā? Did he have anything to gain for himself?

Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (Bhagavad-gītā 3.21). People in general benefited by his example. But that was not his primary motive. Raghunātha dāsa Gosvāmī is saying, “He used to go only for me.” This is prayatnair. He did it to give his association to Raghunātha dāsa Gosvāmī.

As an instance, I could be staying in Vṛndāvana, but why do I live in Mathurā? Is there any special benefit for me to be in Mathurā? Some rupees? Some delicious food? Or the affection of the mathurāvāsīs? Will I achieve more rāgānuga-bhakti, and the mercy of Śrīmatī Rādhikā and the mañjarīs by being in Mathurā? No, there is something else. The answer is in this verse of the Śrīmad-Bhāgavatam (10.8.4):

mahad-vicalanaṁ nṝṇāṁ gṛhiṇāṁ dīna-cetasām
niḥśreyasāya bhagavān kalpate nānyathā kvacit

Saintly personalities like you wander about visiting the homes of ordinary people and wretched and destitute householders like us. O exalted devotee, you never have any other reason to do this except to bestow mercy on us.

This very important verse was spoken by Nanda Bābā to Garga Ṛṣi. He is telling, “I know you have not come for dakṣiṇā.” Some priests go to the house of a wealthy man only for dakṣiṇā and will wait at his home only till the donation is paid. As soon as the donation is paid, they certainly return to their abodes.

But here Nanda Bābā is telling Gargācārya, “Actually you have no reason to come here. You have no self-interest, but you have come to me only because I am a very wretched gṛhastha and you go to householders only to give them kṛṣṇa-bhakti.”
All the wealth of the entire universe cannot change
the mentality of a mahat or great devotee. What to speak of dakṣiṇā or anything.

“So you have not come for any self-interest, but for the good of myself, a wretched gṛhastha who has fallen into a water-less well. You have come to give mercy.”

Similarly Raghunātha dāsa Gosvāmī is saying, “You are coming here now and then, only to see how this orphaned boy is doing. You are coming to tell me the pastimes of Kṛṣṇa and to teach me how to serve Him,” such was his mood.

Sanātana Gosvāmī’s Loving Concern

Śrī Sanātana Gosvāmī’s concern for Śrī Raghunātha dāsa Gosvāmī was displayed in the following pastime: Once, Raghunātha dāsa Gosvāmī was sitting under the open sky performing bhajana on the banks of Śyāma-kuṇḍa. Two tigers approached the Kuṇḍa, drank water, and then went away.

Sanātana Gosvāmī was watching this from a distance and became concerned. He approached Raghunātha dāsa Gosvāmī and instructed, “O Raghunātha, you should not sit here like this. I will build a hut for you and, by my special order, you should live there, and perform your bhajana there.”

Raghunātha dāsa Gosvāmī could not refuse his order. Sanātana Gosvāmī made a hut, and from that time Raghunātha dāsa Gosvāmī lived there, chanted harināma, and performed all other devotional activities. Even though Rūpa and Sanātana, especially Sanātana Gosvāmī, used to see Raghunātha dāsa Gosvāmī as their younger brother, he always saw them as his gurus. Being the direct disciples of Śrī Caitanya Mahāprabhu, Sanātana Gosvāmī, Rūpa Gosvāmī, and Raghunātha dāsa Gosvāmī were all godbrothers. Therefore, Sanātana and Rūpa Gosvāmī saw Raghunātha dāsa as their godbrother—never as their disciple. But he never saw them as godbrothers. He always saw them as his gurus.

gurura kiṅkara haya mānya se āmāra Caitanya-caritāmṛta, Madhya-līlā 10.142 The servant of guru is very respectable for us.”
This is a statement by Śrī Caitanya Mahāprabhu. When Govinda came and met Mahāprabhu in Purī, he told Him, “Our Gurudeva, Īśvara Purīpāda, has sent me to serve You.” Mahāprabhu was thinking, “How can this be? He is my godbrother, and therefore I should respect him. But he wants to serve Me.” His guru had ordered that Govinda should serve Him, and therefore He accepted it. The guru’s sevaka, the servant of the guru, should be deeply respected.

Understanding this, Raghunātha dāsa Gosvāmī always saw Sanātana and Rūpa Gosvāmī as his gurus. We should also have this behavior amongst ourselves, for that will create love between us. If we think, “I am guru. He knows nothing. He is not as good a servant of our Gurudeva as I am. He doesn’t even know any siddhānta!” Then there will be quarrels amongst us. Now this is going on: “I am the only ācārya and no one else is qualified.” Where there is hating and similar mentalities, that place is Kali-rājya, the kingdom of Kali.

Vairāgya-yuga-bhakti. There are two types of bhakti. One is general and the other is bhakti with vairāgya. Here the word vairāgya has two meanings. Viśeṣa rūpeṇa-rāga. This means ‘special rāga’, or anurāga. The distinguishing feature of vairāgya is rāga or anurāga. This is a most important point.

When anurāga, great absorption and affection for Kṛṣṇa, is present, no āsakti or attachment for sense objects can remain. This is the paribhāṣā, definition, of vairāgya. Externally we will see that one truly fixed in vairāgya will have āsakti only in bhakti and in the service of Rādhā and Kṛṣṇa.

One who has this special anurāga for Rādhikā’s service will automatically leave all worldly attachments. Those who have not developed real vairāgya may leave their worldly attachments, but after some time they will again become immersed in those things. Śrīla Raghunātha dāsa Gosvāmī has this special attachment to the service of Rādhā and Kṛṣṇa and Caitanya Mahāprabhu, and he glorifies Śrī Sanātana Gosvāmī as the one who blessed him with this vairāgya-yuga-bhakti.

In Caitanya Mahāprabhu’s own life also, we see vairāgya-yuga- bhakti. When He sees His followers performing bhakti with vairāgya, He is so pleased. He desires that everyone of His devotees should be akiñcana-niṣkiñcana, that is having Kṛṣṇa as one’s only possession We are not like this, and therefore we have so many problems.

If we maintain any attachment for anything other than Kṛṣṇa—to name and fame, wealth, women, or food, then bhakti will become very remote for us. Very, very remote.

A complete day and night is eight prahara, and one prahara, three hours, consists of six or seven daṇḍa. Our Gosvāmīs spent four daṇḍa, that is, about one and a half to two hours, on āhara- nidrā, eating, drinking, and sleeping. They spent the rest of the day and night, over seven and half prahara, in aṣṭa-kālīya-līlā- smaraṇa. Moreover, there were some days when they neglected to eat or sleep at all!

We sleep from eight to nine hours daily. Then so much time is spent in oil massage, bathing, roaming here and there, general laziness, sitting and thinking. The rest of the day passes as we talk about things other than hari-kathā. Then, sometimes we feel sick, and at that time doctors must be brought and medicine administered. Our whole time goes in vain. Certainly this is a situation of great distress!

They Can Give Rādhā’s Mercy

Kṛpāmbudhir yaḥ. Sanātana Gosvāmī is kṛpā-samudra, a great ocean of mercy, the highest extent of mercy. He can also give Rādhā’s mercy. He can pray, “O Śrīmatī Rādhikā, You should give Your mercy to this devotee.”

Lalitā-devī can also give this. We can pray to her:
yāṁ kām api vraja-kule vṛṣabhānu-jāyāḥ
prekṣya sva-pakṣā-padavīm anurudhyamānām
sadyas tad-iṣṭa-ghaṭanena kṛtārthayantīṁ devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi
Śrī Lalitāṣṭakam 7

Upon seeing any young girl anywhere in Vraja and that she is inclined toward Vṛṣabhānu-nandini, Lalitā at once fulfills all of that young girl’s internal desires and makes her life successful. I offer obeisance unto Lalitā-devī, who is a repository of charming qualities.”

If Lalitā hears that any kiśorī-gopī in Vraja wants to be a pālya- dāsī of Śrīmatī Rādhikā, she at once fulfills the desires of that gopī. If anyone, anywhere, has in his sādhaka-śarīra a desire that, “I only want to be a pālya-dāsī of Rādhikā”, and if he prays to her, “I want to be a pālya-dāsī of Rādhikā. This is so high, but I want it. O Lalite, you should be merciful to me so that I may have that service.”

She will manage to do it at once. This is the mood of this śloka. Lalitā will ask any kiśorī moving within Vraja, “O kiśorī, where are you going?” The young girl may reply, “I’m going to Varsānā (or Yāvaṭa or
“Why are you going there, kiśorī?”
“I know it is very difficult to achieve, but I am going there with the hope that Śrīmatī Rādhikā may keep me as Her pālya-dāsī.”

When Lalitā knows this she at once tries to give that bhāva. She will order – not pray – to Rādhikā, “Keep this girl as Your pālya-dāsī. I’m writing her name in the register of Your pālya-dāsīs.
Śrīmatī Rādhikā cannot disobey. She is bound to obey the order of Lalitā. If Lalitā sees any sign at all that one wants to become a pālya-dāsī, she certainly arranges for it. At once she tells Rādhikā, and Rādhikā obeys her order.

This is kṛpāmbudhir, and there is no kṛpā beyond this. Raghunātha dāsa Gosvāmī therefore says kṛpāmbudhir yaḥ. Śrī Sanātana Gosvāmī, as Lavaṅga Mañjarī, is an ocean of mercy, because he can distribute the kṛpā of Śrīmatī Rādhikā.

Parā duḥkha-duḥkhī. Sanātana Gosvāmī is always unhappy to see the unhappiness of any jīva. No jīva is saying to him, “Please have mercy upon me.” Rather, he sees that they are vessels for mercy even though they don’t want it. He will go to a person and request, “Can you give me water to drink?” Why is he asking for water? He wants to give his mercy. He is creating their sukṛti. He therefore travels to every village contacting the sense enjoyers.

In the gṛhastha’s home he questions, “I have heard that your daughter is soon to be married.”
The gṛhastha may reply, “Her marriage has already been performed.”

“Oh, how is she?” Although he has no self-interest, Sanātana Gosvāmī will listen to all the news of the villagers. What is the need? He wants to give them bhakti by his association—somehow or other. He will instruct someone, “Your father is very ill. Try to chant ‘Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa’ and he will improve.” In any way he can, Sanātana Gosvāmī gives his mercy. This is the symptom of parā- duḥkha-duḥkhī. He has nothing to be gained for himself and he is unhappy to see the unhappiness of others.

Sanātanas taṁ prabhum āśrayāmi. Raghunātha dāsa Gosvāmī is addressing Sanātana Gosvāmī as Prabhu. Who is Prabhu? Gaurāṅga is Mahāprabhu, and Nityānanda and Advaita Ācārya are both Prabhus. A Prabhu is one who can give anything to any person. He should be master of all things. I may ask you, “I want a son. Please give me a son.” Can you fulfill my request? No, you cannot. But if I request you, “Give me five rupees”, you can give that. What you have you can give. You cannot give what you don’t have.

Because Sanātana Gosvāmī can give anything we may desire, Raghunātha dāsa Gosvāmī has addressed him as Prabhu. “O Prabhu, you have something in your treasury which you can supply to me. Please give me rādhā-pada-dāsya. You are the master of that. Prabhu āśrayāmi, I am taking shelter of your lotus feet.”

The question is raised: “We hear that Raghunātha dāsa Gosvāmī prays to Śrī Rūpa Mañjarī, but he does not pray to Lavaṅga Mañjarī in the same way. He has not prayed here, but he knows Sanātana is Lavaṅga Mañjarī. He can pray but not everything can be written. In his mind he always prays. He has prayed to all the sakhīs—he has prayed even to Śaibyā, Padmā, and Candrāvalī—what to speak of Lavaṅga Mañjarī.

He has prayed to Sakhī-sthalī, though he should not. A man once brought buttermilk from there, and he became very furious; yet he prayed to Sakhī-sthalī. He has also offered praṇāma to Jaṭilā and Kuṭilā. If Jaṭilā and Kuṭilā were not there, there would be no rasa. It must be that he also prays to Lavaṅga Mañjarī, but not everything can be given.

In Śrīmad-Bhāgavatam we see the same thing. Only one day’s rāsa has been described, and only eight days’ association of Uddhava has been given. It is stated that Uddhava stayed in Vṛndāvana for six or ten months, but what took place, and what conversations transpired, have not been written.

We should always remember all these topics, as well as the pastimes of Kṛṣṇa—not for others, but with a wish to have a relation.

The Kṛpā-kaṭākṣa Commentary

Vairāgya or real renunciation stems from vīśeṣa-anurāga, or a special form of love. If you have any desire for this anurāga then you must take shelter and pray to those personalities who possess that love. This we see in the sixth vers, vairāgya-yug-bhakti-rasaṁ prayatnair.

“I had no desire for vairāgya-yug-bhakti,” Raghunātha dāsa Gosvāmī said, “but Sanātana Gosvāmī is para-duḥkha-duḥkhī, sad to see the suffering of others. The conditioned souls have forgotten their own service, misplaced their love, and gone the wrong way. Therefore they are suffering. If one doesn’t collect this bhakti-rasa, he will always suffer. Therefore what did Sanātana Gosvāmī do? By trick, he gradually gave me this nectar of bhakti-rasa. He taught by his own example how to follow bhakti.”

bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥprapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam
Śrīmad-Bhāgavatam 11.2.42

With each mouthful of food that a hungry person takes, three effects are simultaneously accomplished: he obtains satisfaction, he is nourished, and his hunger ceases. Similarly, surrendered souls who are engaged in the performance of bhajana simultaneously experience three effects: the awakening of bhakti which ultimately develops into prema, direct manifestation of Bhagavān’s beloved form, and detachment from material objects.

On one side, if there is bhakti, then automatically vairāgya, detachment, arises. If you externally follow the limbs of bhakti but vairāgya does not awaken, then you should know that you are not really practicing bhakti. Vairāgya is the process to protect the soul from mundane attraction.

This vairāgya is necessary. If we come in contact with too many mundane things, we will lose all good desire. If we want to have anurāga for bhakti, then it is necessary to have a good guardian. Who is that?

Raghunātha dāsa Gosvāmī teaches us to take shelter of Sanātana Gosvāmī. He says, “Without my desire, by force he gave me bhakti-rasa. He is the ocean of mercy and thought, ‘This person has no knowledge; he drinks drain water.’ He told me, ‘Oh! Please drink one drop of this bhakti-rasa, then taste will come. After that, when you are healthy, you will understand this.’ He carefully distributed this bhakti- rasa to me daily.”

In this world people have bhakti for mother, father, country, and society. Many people have a desire for help in furthering their interests, and they think that the helpers for this are great.

Some say, “In this life I did nothing wrong. Why am I suffering?” But he does not know that his actions are improper. Independently, with his own choice, he does everything, but this is not helpful for himself and for God’s pleasure. God gives all facility and chance, but he takes and misuses everything. He thinks it is right, but in truth it is completely wrong and for this he suffers.

Dāsa Gosvāmī continues, “O Caitanya-candra! Caitanya-candra! Caitanya-candra!” How kind is He? If anyone remembers Him, then His followers take him in their lap and stroke with love, “Oh, you like Caitanya-candra? You are trying to follow Caitanya-candra and His movement? Okay, I will help you.”

yatheṣṭaṁ re bhrātaḥ! kuru hari-hari-dhvānam aniśaṁ tato vaḥ saṁsārāmbudhi-taraṇa-dāyo mayī laget idaṁ bāhu-sphoṭair aṭati raṭayan yaḥ pratigṛhaṁ bhaje nityānandaṁ bhajana-taru-kandaṁ niravadhi
Nityānandāṣṭakam 5

I perpetually worship Śrī Nityānanda Prabhu, the root of the kṛṣṇa- bhakti tree, who approached every doorstep, and with upraised arms exclaimed, “O Brothers! Without inhibition, all of you together continuously chant harināma. If you do so, I will take the responsibility to deliver you from the ocean of material existence.

Nityānanda Prabhu says, “If you chant harināma even once, then I will run to you! I will maintain you in every way, I will take care of everything. You will be free of all worry.” Raghunātha dāsa Gosvāmī says, “I only heard Caitanya Mahāprabhu’s name from my Gurudeva. I heard and remembered Him. I went to Him and Svarūpa Dāmodara always took care of me; all the Vaiṣṇavas took care of me. Without any condition, Sanātana Gosvāmī came to me and took care of me. He taught me the process of bhakti and made me drink this bhakti-rasa.”

Discourses on Śrīla Raghunātha dāsa Gosvāmī’s “Śrī Vilāpa-kusumāñjali” Ragunatha Das Goswami ~ commentary by Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja and His Disciples ~Bhaktabandhav  Radhe Kunj Vrindavan ~

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