• Je Ānilo Prema_Dhana •
e v o L e n Divi
He Who Brought the Treasure of
Issue 1
The Strong Boat .
of Sādhu-sanga
-Lord Jagannatha
in Bhubaneswar
Eye-to-Eye
` Srìmad-Bhàgavatam
Union
the Ripened Fruit of
The Story of Bhakti-devī
the Vedic Tree
Ràdhàrànì ·
Takes Her Bath
in Nectar
Commemorating 20 years s -
Publishing the Words and Glories of His Divine Grace
Acarya Thakura . -
-
ŚrĪ ŚrĪmad Gour Govinda Swami MahĀrĀja Tattva Vicara Publications
r o t i d E e h t m o r f e t o N A o
This is our first magazine to commemorate 20 years of publishing [1997-2017]. I was given the opportunity in 1994 by His Divine Grace Çréla Gour Govinda Swami Mahäräja to print everything he had ever spoken. However, at the time I was apprehensive and unsure of how or even where to begin. As time went on, I sought the assistance of anyone who could help, and consequently I have been assisted, on and off, by many dear devotees and friends whose help has been critical and continues to be to this day.
"Print Everything that I Have Ever Spoken" I recall that I had noticed lectures that Gurudeva [His Divine Grace Çréla Gour Govinda Swami Mahäräja] had spoken on the Holy Name, which would fit together nicely in a book. So, one day, I discussed these lectures with him and said that I would like to print them in a book. Gurudeva agreed and gave his blessings to print these lectures in book form (which became çuddha-näma Bhajan). It was only ever going to be one book. I then paid my obeisances and when I was about to leave, Gurudeva called me back (which he had never done in all the time I had been his secretary) “Nimäi.” He said. I turned and said “Yes, Gurudeva.” “Nimäi, print everything that I have ever spoken.” He exclaimed loudly! I agreed and left the room totally bewildered, as his books were already being printed by Räghava Paëòita prabhu, who was the founder of Gopal Jiu Publications. So I was left wondering, ‘How am I going to do this?’ I did not even have a computer at that time. Needless to say, I had never actually said this to anyone until I was asked to write a small story for the TVP Books website in 2011. I had, however, developed the desire to print Gurudeva’s life story from the minute I met him in the beginning of 1989. I was totally taken away with his personality and began to interview many of his relatives, friends and devotees in Orissa. As a result, due to his wishes and his mercy, my wife (Maïjumedhä devé däsé) and I with the assistance of many others have been engaged in the blissful service
of printing the words and glories of His Divine Grace Çréla Gour Govinda Swami Mahäräja. Tattva-vicara not Apara-vicara
The reason we use the name, Tattva Vicära Publications, is because Gurudeva would always speak on this subject and stress tattva-vicära.1 This was Gurudeva’s first point to us when we met him. He spoke to us on this topic. Gurudeva spent his whole life preaching the “absolute consideration” – tattva-vicära and uncompromisingly spoke out against aparä-vicära,2 the apparent consideration. In his own words His Divine Grace said, “…I am stressing tattva in all my lectures. I put stress on it, tattva-vicära. Do you know the real tattva? You are all after this apparent consideration, not this absolute consideration, tattva-vicära. That is the mistake. You do not know who you are, you do not know who Kåñëa is, you do not know who is guru, who is a sädhu, or what is the relationship. These tattvas you do not know….” On the next page is a list of everyone who has assisted in any way with the pubications. If we have left anyone out of the acknowledgements page, this was done unintentionally, please forgive us. All glories to our divine master, Äcärya Öhäkura Çréla Gour Govinda Swami Mahäräja.
Your lowly servant,
Nimai Pan_dita dasa
1. Tattva-vicära: the absolute consideration according to our predecessor äcäryas and the Supreme Lord Çré Kåñëa. 2. Aparä-vicära: the apparent consideration. Adjusting the çästra [the revealed scriptures] according to one’s own eating, sleeping, mating and defending.
Acknowledgements
1997 - 2017
In the twenty year period between 1997 - 2017, the following list of people assisted and supported the development of TVP books at one time or another:
Çré Lakñman Rämänuja Jeeyer - Çréla Äcäryadeva [Äcärya of Çré Sampradäya 1971 - 2012] who so nicely instructed us on the glories of our beloved Gurudeva, Läguòi prabhu who directed so many aspiring devotees to the lotus feet of Çréla Gour Govinda Swami, Çrépäd (Professor & Sanskrit scholar extraordinaire) Fakir Mohana prabhu who encouraged TVP Books always, His Holiness Çrépäd Subhag Mahäräja for his ongoing encouragement and support and Çré Badrinäräyaëa Rämänuja däsa [secretary to Çré Lakñman Rämänuja Jeeyer] who recognised our beloved Gurudeva’s mahä-bhägavata qualities as far back as 1980 and encouraged his Gurudeva Çré Lakñman Rämänuja Jeeyer to travel to Bhubaneswar and confirm the same. Ananta Våndävana däsa, Aïjana däsa, Anna & Peter Fermanis, Anupama däsa [Holland], Ans Becks [Holland], Anurädhä däsé [Murwillumbah], Ashwini Singh (Samrat Offset - Delhi), Bhakta Rolf [Switzerland], Bhakta Scott - Subala Kåñëa däsa [Murwillumbah], Caitanya Candra däsa [Orissa www.radhagopaljiutempel.com], Candra Cakori däsé, Dämodara Paëòita däsa [New Govardhana Farm], Dayäla Caitanya däsa, Dayänanda däsa (www.uhp.com.au), Diväkara däsa, Dåòha Vrata Gorrick (www.divyakala.com), Eric Becks [Holland], Gokula-däsa däsa, Goloka Våindävana däsa, Gouranga Prasäda, Hari-nämänanda däsa [Perth WA], Hari Çauri däsa, His Holiness Paramärthé Mahäräja, His Holiness Çuddhädvaiti Swami, Indra Bhata däsa [Govinda däsa], Jagadisha Paëòita däsa, Jaganätha-suta däsa, Jagat-pati däsa, Jamie Ablett, Janeshwar däsa [www.ananda-samvada.org], Jayadeva däsa, Joshayet Kapur [Våndävana], Kalyan Roy [Siddha Guru däsa], Kym Marsden (Printspot Printers Murwillumbah - www.printspot.net.au), Lakñaëädevé däsé, Lélä devé däsé, Lélä-avatära däsa and team,
Lélä Maïjaré devé däsé [Perth W.A.], Lohitaksha däsa, Mahashakti däsé, Madanalasa devé däsé, Marie Gazey, Mathuränätha däsa, Mukunda däsa, Naliné devé däsé, Navadvipa Candra däsa, Nélambari däsi, Paramahaàsa däsa, Pradosh Sahoo and team, Paramänanda Puré däsa, Prataprudra däsa (BBT press Bhubaneswar), Prema-latä däsé [Perth W.A.], Premavaté devé däsé, Priya Tirupathi, Rädhäräëé devé däsé, Räghava Paëòita däsa (Holland), Richard Pilpel & Co., Saccidänanda däsa, Çacénandana däsa [Orissa (www.dandabhanga.com)], Sädhikä devé däsé, Satya Senan, Shanti Balgobind, Snigdha devé däsé, Soolabha däsa, Sudarshan däsa, Tarun Kåñëa däsa, Öoöä-gopénätha däsa, Vaijayanté-mälä däsé, Vasudhäma däsa, Viläsa-maïjaré devé däsé, Viraj Balgobind, Vraja-kiçoré devé däsé, Våndävana däsa, Yamunä devé däsé (Bali), Vérabhadra däsa (Orissa/ Våndävana) and a special thanks to Rasa Bihari Lal and sons [Alok Agrawal & his brothers] for distributing so many of our publications.
This magazine was printed by the kind donation of our dear godbrother Paramahaàsa däsa. Quotes from the books of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International. Image of Srila Prabhupäda on page 11 courtesy of The Bhaktivedanta Book Trust International, Inc. www.Krishna.com. Used with permission. First Edition 1000 copies. ISBN: 978-0-9943759-7-1 © 2017 Tattva Vicara Publications
some rights reserved. except where otherwise noted, content on this book is licensed under the creative commons Attribution-No Derivatives 4.0 International license.
To view a copy of this license, visit http://creativecommons.org/licenses/ by-nd/4.0/ Permissions beyond the scope of this license write to info@tvpbooks.com. Image on page 14-15 is copyrighted © Ananta Våndävana däsa. Used with permission. Painting of Rädhä-çuka on page 19 is copyrighted © Nélambari däsi. Used with permission. Painting on page 35 is copyrighted © Anjana däsa. Used with permission. Painting on page 42 is copyrighted © Vrindavan däsa. Used with permission. Cover design and layout Maïjumedhä devé däsé.
Je Ānilo Prema-dhana 3
5 Je Ānilo Prema-dhana
s t n e t n o C __
6
— Who Brought the Treasure of Divine Love? 6 Lord Jagannātha in Bhubaneswar 8 The Lotus feet of Śrī Guru
34
11 Śrīla Prabhupāda is Kṛṣṇa-daṭṭa-guru 12 The Strong Boat of Sādhu-saṅga 15 Śrīmad-Bhāgavatam
— the Ripened Fruit of the Vedic Tree 21 Śrī Guru's Only Pleasure 22 The Story of Bhakti-devī 32 The Three Causes
55
40
— of Mahāprabhu's Appearance 34 Don't Disturb Mahāprabhu's Mood 36 The Garland of Prema-namā 38 Viraha
— The Topmost Stage of Love 39 Sambhoga
22
— The Untimely Death of Love 40 Eye-to-Eye Union 42 RĀdhĀrĀṇĪ Takes Her Bath in Nectar 44 Pre-TVP Books 45 TVP Vintage 46 Śrīla Gour Govinda Swami's
— Divine Words & His Remarkable Glories 48 TVP Booklets & CDs 53 TVP Digital 55 About Śrīla Gour Govinda Swami
38
Je Ánilo Prema-dhana
Who Brought the Treasure of Divine Love? ` Narottama dàsa Thàkura Srìla . je ānilo prema-dhana koruṇā pracura heno prabhu kothā gelā ācārya ṭhākura (1) Who, out of His vast compassion, brought Śrī Caitanya Mahāprabhu with His treasure of divine love to this world by calling Him with love and affection? Where has that Advaita Ācārya Ṭhākura gone? [Advaita Ācārya was shouting so loudly that Nārāyana’s throne was shaking!] kāhā mora svarūpa-rūpa kāhā sanātana kāhā dāsa raghunātha patita-pāvana (2) Where are my Svarūpa Dāmodara and Rūpa Gosvāmī? Where is Sanātana Gosvāmī? Where is Raghunātha dāsa Gosvāmī, the saviour of the fallen, conditioned souls? kāhā mora bhaṭṭa-yuga kāhā kavirāja eka-kāle kothā gelā gorā naṭarāja (3) Where are my Raghunātha Bhaṭṭa and Gopāla Bhaṭṭa Gosvāmīs? Where is Kṛṣṇadāsa Kavirāja Gosvāmī? Where has Gaurāṅga, the king of dancers, gone? Suddenly, all at once they left! Where have they gone? pāṣāṇe kuṭibo māthā anale paśibo gaurāṅga guṇera nidhi kothā gele pābo (4) I shall dash my head upon a stone or enter into fire! Oh, where shall I find such a great treasure-house of wonderful qualities as Gaurāṅga? Where has He gone? se saba saṅgīra saṅge je koilo vilāsa se saṅga nā pāiyā kāṅde narottama dāsa (5) All of them shared extremely beautiful, sweet pastimes with each other. Bereft of their association, Narottama dāsa weeps.
Lord Jagannatha
in Bhubaneswar
After Çréla Prabhupäda had gone to the West, he had accepted many Western disciples and taught them the glories of Puruñottama-kñetra, Jagannätha Puré Dhäma, where Mahäprabhu performed many pastimes in the eighteen years He resided there. However, when Çréla Prabhupäda’s disciples went to visit Jagannätha Puré they were refused entrance to the famous Temple of Lord Jagannätha because they were considered foreigners and not Hindus. Çréla Prabhupäda said, “I will build a temple in Bhubaneswar like the Temple of Jagannätha in Puré, because my Western disciples are not allowed there. Lord Jagannätha will come and stay in Bhubaneswar, so all my disciples can go there and have His darçana.” Çréla Prabhupäda, who had been donated land in Bhubaneswar, instructed Gour Govinda Swami to stay on the land and build a temple. He entrusted to Çréla Gour Govinda Swami the mission of establishing ISKCON in Orissa, the most important place of Mahäprabhu’s pastimes.
6 Je Ānilo Prema-dhana
Under Extreme Conditions
Çréla Gour Govinda Swami returned to Orissa and stayed on the ISKCON land (near the Nayapalli village) in Bhubaneswar under the most extreme and austere circumstances. There were no facilities at all on the land, no shelter, no building, no running water, no toilet, no electricity, no telephone, no nothing! To take bath you would have to walk to a pump in a far off paddock. The only light available for reading and writing in the early hours of the morning and late in the evening came from a castor oil lamp. Wild bears, tigers and elephants would wander the area, which was also frequented by dacoits (thieves). On Ekädaçé Çréla Gour Govinda Mahäräja would fast and chant the whole Bhagavad-gétä and on other days he would recite one chapter of Bhagavad-gétä. He would often walk up to twenty kilometres a day to collect donations to build the temple, print literature and to buy foodstuffs to prepare and offer to the Lord.
Instruction Fulfilled After sixteen years of determined endeavour, and with practically no outside help, (in one of the poorest regions of India) while he remained living in the hut on the property, Çréla Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master when the magnificent Çré Çré Kåñëa-Balaräma Mandir was inaugurated in Bhubaneswar in 1991. Lord Jagannätha, Baladeva and Subhadrädevé came of Their own accord, as Çréla Prabhupäda prophesied, and this Temple now attracts thousands of people to Kåñëa consciousness.
Seventeen Days Çréla Prabhupäda visited Bhubaneswar in 1977 and stayed for seventeen days on the ISKCON property in the mud hut, which had been constructed for him by Gour Govinda Swami. On 2nd February 1977, the auspicious appearance day of Lord Nityänanda, Çréla Prabhupäda laid the foundation stone of the Çré Çré Kåñëa-Balaräma Mandir. This Temple in Bhubaneswar was to be Çréla Prabhupäda’s last founded project.
Je Ānilo Prema-dhana 7
Śrī-guru-carana-padma
The Lotus Feet of
Sri-guru
Ç
ré-guru-caraëa-padma, kevala-bhakati-sadma – the lotus feet of çré-guru are the only abode of bhakti, bhakti-sadma. I offer my prayers, I offer my obeisances there, sävadhäna mäte, with the utmost care. We should understand the meaning of çré-gurucaraëa-padma. The word çré is very significant. Çré has different meanings: çobhä, beauty; sampada, transcendental wealth or asset; and çreñöha, the topmost. Çré-guru means the guru who is endowed with çré, the guru who is endowed with prema-bhakti.
8 Je Ānilo Prema-dhana
This word çré can only be used for a guru who is present, who is manifest. So guru is eternally manifest, therefore we say çré-guru. There is no question that çré-guru is un-manifest or that he disappears. Otherwise we cannot use the word çré. In this world çré-guru is the only beauty, the only asset, the only wealth. There is nothing else. Çré-guru is nitya, eternally present.
A Special Type of Honey Çré-guru-caraëa-padma – caraëa means the feet of çré-guru and padma means lotus; the lotus feet of çré-guru are compared to the lotus. This is also very significant. Why are they compared to the lotus and not to anything else? The lotus flower looks beautiful and it has sweet honey inside. The bumblebee collects honey from many flowers, but especially from the lotus flower. There is a difference between the honey collected from ordinary flowers and the honey collected from the lotus flower. The honey that the bumblebee collects from the lotus flower is a special type of honey known as padma-madhu. (Padma means lotus, madhu means honey.) And that çiñya, who is like a bumblebee, who is very hungry and greedy to have that honey, relishes it.
A Lotus in the Ocean of Bhakti-Rasa The lotus flower grows in water but remains untouched by it. One of the synonyms (prati-çabda) of water is rasa, mellow. As the lotus grows in water, similarly the lotus feet of çré-guru are like a lotus that grows in the ocean of bhakti-rasa. These lotus feet are apräkåta, transcendental, not material. They are the abode of transcendental bhakti-rasa, filled with mädhuré, all sweetness and beauty, and very relishable. As the lotus looks very beautiful to the eye, nayana-abhiräma, and attractive to the heart, citta-äkarñaka, because it is shining attractively, similarly, the lotus feet of guru also glisten affectionately in the eye of the disciple.
Where Can I Get Relief? The activities of çré-guru, his form, qualities and pastimes are all very beautiful to the eyes of the sädhaka-bhakta. In the eye of meditation, he sees the beautiful lotus feet of çré-guru. Seeing them, he gets a soothing effect in his afflicted heart. He is afflicted with three täpas: ädhyätmika, ädhibhautika and ädhidaivika. So when he meditates on those beautiful lotus feet of çré-guru the affliction becomes cooled down. As the lotus emits a sweet scent, similarly he perceives the fragrance coming out from the lotus feet of çré-guru. The bhramara, bumblebee, wanders everywhere; he goes to various types of flowers. There is one type of flower that grows in India, which is known as the ketaké flower. It has a very nice scent and it has thorns like the rose plant, the only difference being that the thorns of the ketaké flower grow on its petals. When the bumblebee attracted by the scent goes to the ketaké flower, his wings get caught and are torn by the thorns and he gets so much pain. He thinks, Oh, my wings are torn and I am in so much pain. Where can I go? Where can I go where there is shelter, where there is no pain, no affliction, and only peace? Where can I get relief? After wandering here and there, at last he comes to the lotus flower and finds cool, soothing shelter. Oh, such a soothing place is here! So he takes shelter in the lap of the lotus flower, which gives him a cooling effect. Besides that, the lotus allows the bumblebee to suck its sweet honey and get nourishment. Similarly, the jéva – brahmäëòa brahmite kona bhägyavän jéva, wanders in innumerable universes throughout innumerable species of life in the material world, and is getting only suffering, misery, pain and torture; no happiness, no cooling effect, only burning in the saàsära-dävänala, the blazing forest fire of material life. This material world is compared to a blazing forest fire. Generally no one lights a fire in a forest, but fire ignites automatically when two pieces of wood, effected by the wind, are rubbing together, and the whole forest burns. The animals suffer greatly from this burning. SimJe Ānilo Prema-dhana 9
ilarly, in this material world the conditioned souls are burned by the three types of sufferings: ädhyätmika, ädhibhautika and ädhidaivika. They get a burning sensation. So, after wandering in innumerable species of life, at last a bhagyavän-jéva, a fortunate soul, comes to the lotus feet of Çré Guru and finds shelter in the cooling shade at guru’s lotus feet. Çré-guru gives him shelter, and just as the bumblebee sucks the sweet honey from the lotus, similarly, guru-päda-padma, the lotus feet of guru allows that soul to suck the nice honey there and he gets real nourishment, premänanda, real happiness.
The Honey Emanating from the Lotus Feet of Sri-guru The honey, padma-madhu, collected from the lotus flower is a special type of honey. It has medicinal properties for curing eye disease. When there are impurities in the eye and one cannot see clearly and when there is pain, an Äyurvedic doctor recommends using padma-madhu, because it will clear the eyes of impurities and you will be able to see clearly, the dåñöi-çakti will develop. Thereby he will be able to see very subtle things which he could not have seen otherwise. This padma-madhu has such special qualities. This is mentioned in Äyurveda çästra. Similarly, guru-päda-padma-madhu, the honey emanating from the lotus feet of guru is so sweet, so nectarean! If one fortunate bhakta gets it and can relish it, then all materialism will be washed away. The material eye is covered over with the dense darkness of ignorance. Therefore we offer this prayer: oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù “I was born in the darkest ignorance and my spiritual master out of causeless mercy opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”
10 Je Ānilo Prema-dhana
One who takes shelter at the divine lotus feet of guru receives his mercy. The guru allows that surrendered soul to taste the sweet honey nectar emanating from his lotus feet. That is the medicine whereby all his material contamination will be removed and he will develop transcendental vision. In the dense darkness of ignorance, ajïäna-andhakära, he was blinded by materialism, now that ignorance is dispelled and he receives divyajïäna-cakñu, the eye of knowledge: guru imparts tattva-jïäna, and by the mercy of guru he develops transcendental vision. With that transcendental eye or vision he will be able to see the beautiful form of Çyämasundara. There is no more darkness and ignorance, only effulgent light. This is how the honey that is emanating from the lotus feet of guru works in a wonderful way. Therefore this verse says, çré-guru-caraëa-padma. It is so significant why and how the feet of çré-guru are compared to a lotus.
Śri-Guru-caraṇa-padma The Lotus Feet of Śrī Guru
— Excerpt from çré-guru-caraëa-padma a lecture delivered by çréla Gour Govinda Swami, 31 May 1994, American Canyon, USA.
` Srìla Prabhupàda is Krsna-datta-guru . .. ..
` S
ISKCON Founder-ācārya His Divine Grace
Śrīla A.C. Bhaktivedanta Swami Prabhupāda
réla Prabhupäda is not mantra-daööa-guru [a guru who sells mantras for money]. He is kåñëa-daööa-guru, the guru who came to give you Kåñëa, to give you shelter, äçraya-daööa-guru. He taught us how to tread the devotional path, how to walk on this path. He made all nice arrangements how to follow this path leading to Vaikuëöha. As a primary school teacher takes the hand of a child and guides him to write A-B-C, catching hold of our hand, Çréla Prabhupäda has taught us what other gurus are not able to, what other gurus do not know. They want only praëäma and praëämé, worship and money. Therefore they have no ability to take to this path of devotional service and teach others how to tread the path. They have no ability to move there. Whereas Çréla Prabhupäda made some nice arrangements for çravaëaà, kértanaà, arcanaà and vandanaà, that is his causeless mercy.
— Excerpt from a talk delivered by Çréla Gour Govinda Swami on Çréla Prabhupäda's Disappearance Day on 6 November, 1994 Bhubaneswar, India.
Je Ānilo Prema-dhana 11
t a o B g n o r t S The Of
.
Sadhu-sanga -
T
o think of a Vaiñëava, to engage in the glorification of such Vaiñëavas, and to keep the instructions of such Vaiñëavas in your mind is a rarely achieved boon, durlabha açirväda. Only one who does so will be able to do the bhajan of Rädhä-Govinda. Otherwise you cannot do Their bhajan, nor serve Them. Such opportunity will never be available to you. Therefore you have to hear from the lips of such a pure devotee Vaiñëava. That is what is meant by association with sädhus, sädhu-saìga. What does this association mean? It means to hear kåñëa-kathä, from the lips of such a pure devotee Vaiñëava.
Imbibe the Mood of the Sadhu Mahäprabhu gave a simple definition of who is a guru: yei kåñëa-tattva-vettä, sei ‘guru’ haya – one who knows Kåñëa, he is a guru. To hear from him with concentrated attention, completely taking shelter and surrendering unto him, putting complete faith in his words, that is saìga, that is association. Real association with a sädhu is to imbibe the mood of that sädhu. And what is the mood of a sädhu? Kåñëa-prema! It is a loving mood. One who loves Kåñëa, loves one and all. He sees Kåñëa everywhere, “Oh, he is Kåñëa’s däsa. He is Kåñëa’s.” So he loves everyone. That is the mood of a sädhu. To imbibe the mood of the sädhu is the purport of saìga, association. And one should develop greed for it. This is the real utilisation of greed. Other-
12 Je Ānilo Prema-dhana
wise material greed is your enemy. It will drive you to hell. So, utilise greed in this respect.
Only One Aspiration sädhu-saìge hari-kathä ei-mätra cäi saàsära jinite ära kona vastu näi (Çré Prema-vivarta, 6.13) I have only one desire which is to get more and more sädhu-saìga and hear more and more kåñëakathä. Then I will be able to conquer mäyä. There is no other means. One should develop such greed. This is what you should understand. Otherwise how can you develop kåñëa-bhakti? How can you serve Radha Govinda? You cannot serve Them at all. It would be artificial and external, with pretension, but not real service, because Their sevä is loving service. Without love, Rädhä-Govinda will never accept your service. Dhruva Mahäräja, Prahläda Mahäräja, all great devotees have said many things about this sädhu-saìga, and they have all aspired for it. They have developed only this one aspiration.
Sadhu-sanga Is Needed The Eleventh Canto of Çrémad-Bhägavatam says, nimajjyonmajjatäà ghore bhaväbdhau paramäyaëam
santo brahma-vidaù çäntä naur dåòheväpsu majjatäm (Çrémad-Bhägavatam 11.26.32) Çréla Gour Govinda Swami: What does a person who is drowning in the middle of the ocean need? Devotee: a strong boat. Çréla Gour Govinda Swami: Yes. He needs a strong boat, otherwise how can he cross the dreadful ocean without such help? Similarly, what do those who are drowning in this dreadful ocean of the material existence need? Devotee: The strong boat of sädhu-saìga. Çréla Gour Govinda Swami: Yes. They need the association of a sädhu. This is a strong boat for them. Otherwise they cannot be delivered from this whirlpool of material existence. They are always revolving in the cycle of birth and death, sometimes in the higher species, sometimes in the lower species. How will they be free from it unless they have such sädhu-saìga. It says in the ÇrémadBhägavatam,
annaà hi präëinäà präëa ärtänäà çaraëaà tv aham dharmo vittaà nåëäà pretya santo ‘rväg bibhyato ‘raëam (Çrémad-Bhägavatam 11.26.33) “The living entities for their survival need anna, food otherwise they cannot maintain their life. Similarly, I am the life and soul of the distressed living entity, ärti. As dharma is the asset for the human beings up to death, para-loka, similarly, sädhu-gaëa, the sädhus are the assets of materially distressed persons who have been drowning from time immemorial in this dreadful ocean of material existence.” — Excerpt from a lecture given on Çrémad-Bhägavatam, 8.22.34 by Çréla Gour Govinda Swami on 13 March 1993, in Bhubaneswar, India.
Je Ānilo Prema-dhana 13
- - is ` Sukadeva Gosvami
s ' ì n a r a Radhparrot.
"O
expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls." — Śrīmad-Bhāgavatam 1.1.3
d 14 Je Ānilo Prema-dhana
`Srímad-Bhagavatam ¯ ᐧ nigama-kalpa-taror galitaṁ phalaṁ ᐧ
The Ripened Fruit Of the
Vedic Tree
The Effect of Hearing Srimad-Bhagavatam dharmaù projjhita-kaitavo ‘tra paramo nirmatsaräëäà satäà vedyaà västavam atra vastu çivadaà täpa-trayonmülanam çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù sadyo hådy avarudhyate 'tra kåtibhiù çuçrüñubhis tat-kñaëät (Çrémad-Bhägavatam 1.1.2)
The Çrémad-Bhägavatam speaks of pure bhägavata-dharma-tattva. The Bhägavata condemns projjhita-kaitavo, kaitava-dharma, cheating dharma, and establishes pure bhägavata-dharma. There are four cheating dharmas, kaitava-catuñöaya – dharma, artha, käma, and mokña. Who can understand bhägavata-dharma-tattva? Paramo nirmatsaräëäà satäà — only Vaiñëavas, devotees who are not envious, can understand this tattva. Vedyaà västavam atra vastu çivadaà – the Bhägavata speaks of västa-vastu, the supreme reality, the all-auspicious Supreme Personality of Godhead, Kåñëa. Bhägavata-kathä, kåñëä-kathä is all-auspicious, çivadaà. Çiva means ‘auspicious’. Vedyaà västavam atra vastu çivadaà täpa-trayonmülanam – by daily hearing çrémad-bhägavata-kathä the cause of suffering will be uprooted and you will be free from the affliction of tri-täpas, the three miseries – ädhyätmika, ädhidaivika, ädhibhautika. What to speak of one who comes daily and hears Çrémad-Bhägavatam, nitya
bhägavata-sevayä, from a bhakta-bhägavata, a dear devotee of Mahäprabhu who is the embodiment of Bhägavata? If you simply develop the desire to hear Çrémad-Bhägavatam, the Supreme Lord in the heart immediately awakens and you will be able to bind up the Supreme Lord in your heart with the rope of love. This is the effect of hearing ÇrémadBhägavatam from a bona fide authority.
Radharani’s Parrot Sri-Suka nigama-kalpa-taror galitaà phalaà çuka-mukhäd amåta-drava-saàyutam pibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäù (Çrémad-Bhägavatam 1.1.3) Çrémad-Bhägavatam is the ripened, sweetest nectarean juicy fruit of the Vedic tree, nigama-kalpataror galitaà phalaà. Now that this juicy fruit of the Vedic tree has fallen here and çuka-mukhäd amåta-drava-saàyutam – it has come out from the lips of Çukadeva Gosvämé, who is çré-çuka, Rädhäräëé’s parrot. Çuka means ‘parrot’. Generally a parrot puts its beak into the ripest fruit, and being touched by the parrot the fruit becomes much sweeter. It is therefore said, çré-çuka uväca. Çré means ‘Çrémati Rädhäräëé’. Having come out Je Ānilo Prema-dhana 15
from çuka-mukhäd, the lips of Çukadeva Gosvämé, the Çrémad-Bhägavatam has become much sweeter. When Rädhä and Kåñëa manifested Their léläs here five thousand years ago, Rädhäräëé had a parrot that used to sit on her left hand palm, and Rädhäräëé would feed him pomegranate seeds. Rädhäräëé was always singing kåñëa-näma, glorifying Kåñëa, and the parrot was listening. When Rädhä and Kåñëa wound up Their lélä and went back to Their eternal abode, Goloka Våndävana, They ordered, “Parrot, you stay here and speak Bhägavata!” So the parrot stayed here. The parrot’s life and soul was hearing bhägavata-kathä, kåñëa-kathä. After Rädhä and Kåñëa had left, the parrot felt restless, “Where is my life? Where is my kåñëakathä? Where is bhägavata-kathä? How can I survive without it?” Then an aerial voice was heard, “Çivajé is speaking Bhägavata in Kailäsa-parvata, his abode.” Bhuvaneçvara, Ekämra-känana, is also Çivajé’s abode. In the past there was a mango tree here that was so straight and tall it spread far and wide covering this whole area. Therefore that place is known as Ekämra-kñetra. Eka-ämra-kñetra: eka means ‘one’ and ämra means ‘mango’. Çivajé was speaking Bhägavata in that place.
Then that parrot flew to the branch of a nearby tree and sat listening to Çivajé speaking. Pärvaté was interested to hear vraja-lélä kahäné from the Tenth Canto, but Çivajé started speaking from the First Canto. Pärvaté was hearing, uttering, “Hmm, hmm, hmm.” Pärvaté thought, “From the First Canto to the Tenth Canto is so far.” After some time as she was falling asleep, she thought, “When the Tenth Canto begins I will wake up.”
"Where is my Life?
The parrot was hearing and he was uttering, “Hmm, hmm, hmm.” After a while Çivajé saw that Pärvaté was sleeping so who was saying, “Hmm, hmm, hmm? Someone else is here.” Then he saw the parrot sitting in the tree. “I sent everyone away. Who is this parrot listening to Çrémad-Bhägavatam?” Çivajé stood up with his trident in his hand and angrily tried to drive the parrot out. The parrot flew away and Çivajé was chasing after him. The parrot flew to Badarikäçrama. Near Badarikäçrama is Çamyäpräsäçrama, Vyäsadeva’s äçrama. At that time Vyäsadeva was speaking Çrémad-Bhägavatam to his wife. Vyäsadeva’s wife was hearing with her mouth open, “Aaah-aaah-aah.” The parrot flew straight into her open mouth and into her womb, and that is where he stayed. Later he came out as Çukadeva Gosvämé. Therefore çré-çuka is Rädhäräëé’s parrot. Otherwise who can speak Bhägavata? çuka-mukhäd amåta-drava-saàyutam. When Vyäsadeva saw Çivajé so angry, running after the parrot, he asked, “Oh Çivajé, why are you angry? “I was speaking Bhägavata only for Pärvaté and that parrot was sitting in the tree listening. So I have to kill him!” “Why will you kill him? What will happen to one who has heard and tasted the amåta, the sweet nectarine mellow of Bhägavata? He becomes immortal, so how can you kill him? Be pacified, O
Where is my Krsna-katha? ... Where is Bhagavata-katha?
How Can I Survive Without it ? "
One-day Çivajé’s wife Pärvaté-devé requested Çivajé to speak bhägavata-kathä. Seeing Pärvaté-devé’s interest Çivajé agreed, but on the condition that only Pärvaté-devé would hear. Çrémad-Bhägavatam is such nectarean, sweet mellow, that only the rasika-bhakta, one who has developed taste, can relish it – äsväde rasikeçaù. That relishing is heightened in the association of rasika-bhaktas. Without such relishing the mellow will never come out. Çivajé drove everyone away. No one could stay in that kñetra.
16 Je Ānilo Prema-dhana
Nir lambari 2016
Je Ānilo Prema-dhana 17
Çivajé, be pacified.” Then Çivajé became pacified and returned to his narration.
"Please Come and taste this Sweet Nectarean Mellow that is
That parrot stayed in the womb of Vyäsadeva’s wife and later came out as Çukadeva Gosvämé. Therefore, çuka-mukhäd amåtadrava-saàyutam pibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäù – Çrémad-Bhägavatam has come out from the mouth of çré-çuka, Çukadeva Gosvämé, so it has become much sweeter.
available here."
Bhagavatam Can Only Be Understood by Bhakti We invite the rasika-bhaktas again and again, “Please come and taste this sweet nectarean mellow that is available here.” But very few are coming because they have not developed taste for hearing the sweet mellow of Çrémad-Bhägavatam. They are virasikas. They have taste for liquor. Many virasikas are going to the liquor shops. There are big signboards in the marketplace advertising: “Cold Wine. Open 24-hours. Come. Drink! Dance! Dine!” So virasikas cannot come here. But we invite rasika-bhaktas again and again to come and taste bhägavata-kathä. Therefore Çivajé says, “Who knows Bhägavata? Ahaà vedmi çuko vetti vyäso vetti na vetti vä – I know Bhägavata, and Çukadeva Gosvämé knows Bhägavata.”[Cc. Madhya 24.313] Because when he was speaking to Pärvaté-devé, the parrot was hearing. “I do not know whether Vyäsadeva knows Bhägavata or not.” Bhaktyä bhägavataà grähyaà na buddhyä na ca öékayä, Bhägavata can only be understood by bhakti. No one can understand Bhägavata by dint of his material scholarship, learning, intelligence, merit, or by taking help of many commentaries be-
18 Je Ānilo Prema-dhana
cause Bhägavata is non-different from Kåsëa.
Hear from the Right Source anarthopaçamaà säkñäd bhakti-yogam adhokñaje lokasyäjänato vidväàç cakre sätvata-saàhitäm (Çrémad-Bhägavatam 1.7.6)
The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the Supreme Truth. yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe bhaktir utpadyate puàsaù çoka-moha-bhayäpahä (Çrémad-Bhägavatam 1.7.7) Simply by hearing the Çrémad-Bhägavatam from the right source, a bhakta-bhägavata, one can very easily develop kåñëa-bhakti, and then all lamentation, delusion and fear will be gone forever. çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù (Çrémad-Bhägavatam 12.13.18) Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the bhägavata-premi-bhaktas, the Vaiñëava devotees who relish the mellow of
Çrémad-Bhägavatam. By hearing Bhägavata, by reading Bhägavata, and by deliberating on Bhägavata, one develops bhakti and is very easily delivered.
The Bhagavatam Has Appeared Like the Effulgent Sun
The Bhägavata Mahäpuräëa is not like any other çästra. It is çré kåñëa pratinidhi rüpe rüpaà eva ca, the representative of Çré Kåñëa, kåñëa-tulya bhägavata, and is as good as Kåñëa. It is Kåñëa’s väëé incarnation. Therefore the Bhägavata Mahäpuräëa cannot be compared with other Vedic literatures like the Mahäbhärata.
artho ‘yaà brahma-süträëäà bhäratärtha-vinirëayaù gäyatré-bhäñya-rüpo ‘sau vedärtha-paribåàhitaù (Garuòa Puräëa) Four things are spoken of in the Çrémad-Bhägavatam. All Vedic purports are expanded in the ÇrémadBhägavatam. The purport of the Mahäbhärata is also there. ÇrémadBhägavatam is the commentary on Brahma-sütra, Vedänta-sütra. ÇrémadBhägavatam is the gäyatré-bhäñya, the commentary on gäyatré-mantra. It begins with the gäyatré-mantra, ei granthära-gana, satyaà paraà dhémahi. sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit (Çrémad-Bhägavatam 12.13.15) Glorification of Bhägavata is endless and you should know some of the glories of Bhägavata, otherwise how will you be interested to develop taste for it? Especially in Kali-yuga the Bhägavata has appeared like the effulgent sun. It is the essence of all Vedas, Vedäntas, Upaniñads. One who has developed taste for the pure nectarean juice of ÇrémadBhägavatam will never aspire for any other çästra. Jéva Gosvämé prabhu has said in his Sandarbha, idam puräëam na tu çästram tara tulyam kintu çré kåñëa pratinidhi rüpaà eva ca
Pariksit Maharaja Simply Heard and Became Fearless Speaking to Çaunaka before the assembled åñis, Süta Gosvämé said, “The Bhägavata Mahäpuräëa is the flow of bhakti, bhakti-rasa-çästra. One who develops prema-bhakti through hearing Bhägavata from the right source, gives pleasure to Kåñëa. käla-vyäla-mukhäléòha-jagat-träëa-vidhäyakam çrémad-bhägavataà çästraà kalau kéreëa bhäñitam e tasmäd aparaà kiïcin manaù-çuddhi-karaà na hi janmäntara-kåtaiù punyaiù labhyate sädhubhis tu tat (Padma Puräëa 6.193.13-14) In this degraded, sinful fallen age everyone is afraid of being devoured by the fearful snake-like Kali-yuga. In order to dispel this fear Çukadeva Je Ānilo Prema-dhana 19
Gosvämé spoke Bhägavata. By hearing ÇrémadBhägavatam, çoka-moha-bhayäpahä, all material fear, lamentation and delusion is gone forever and one becomes fearless. Parikñit Mahäräja simply heard and he became fearless. He said at last, “Let hundreds of thousands of dakñaka and takñaka come and bite me, I am not afraid.” So, provided you hear Çrémad-Bhägavatam from the right source, from a bhakta-bhägavata your consciousness will be purified, your heart will be purified, your mind will be purified. In Kali-yuga there is no other means to acquire this purity. If someone has accrued a great deal of sukåti from previous births, he gets bhägavata-bhüta. That is the wonderful result of sukåti.
out from here.” So they left. The Bhägavata is such nectar, even the demigods cannot have it, what to speak of human beings. But you are so fortunate that you have taken birth in this Kali-yuga where the Bhägavata has arisen and is available to you. As Parékñit Mahäräja was dying he heard Bhägavata from Çukadeva Gosvämé continuously for seven days and nights. Then went back to the Lord’s abode. When Brahmä observed this he became amazed, “Oh, this is a very easy sädhana. What is this sädhana that simply by hearing one can achieve the goal of life?” Brahmä then came with a scale and placed the Bhägavata on one palä, and on the other palä he put all of the sädhanas that grant mukti, liberation, and the Bhägavata was heavier. Seeing this, everyone was astonished and glorified the Bhägavata.
"What is this Sadhana that simply by Hearing One Can Achieve the Goal of Life ? "
No Equal Exchange When Çukadeva Gosvämé was speaking Bhägavata to Parékñit Mahäräja on the bank of the Gaìgä, at that time the demigods came with a large pot of amåta from the heavenly planet. The demigods are very expert in serving their own interests. They came and paid obeisance to Çukadeva Gosvämé and said, “Çukadeva Gosvämé, we have brought this pot of heavenly amåta for you to drink, and in exchange please give us the bhägavata-kathämåta, the nectarean mellow emanating from Bhägavata. If you accept this exchange then Parékñit Mahäräja who is afraid of dying from the bite of the takñaka may drink the amåta his life will be preserved.” The demigods drink the intoxicating soma-rasa. This Bhägavata is compared to a diamond, whereas the soma-rasa amåta is like pieces of glass. How can glass equal a diamond? Then Çukadeva Gosvämé said, “Get out from here, you cheaters! You want to exchange your soma-rasa amåta with this bhägavata-kathämåta? This is no equal exchange. Get
20 Je Ānilo Prema-dhana
— Part One of a lecture given by Çréla Gour Govinda Swami on 21 July 1995 Rotterdam, the Netherlands.
Sri Guru’s Only Pleasure G
uru accepts a disciple and expects that his disciple gets this prema, gets Kåñëa and makes his life successful. When guru sees one or two disciples are advancing rapidly on this path of prema-bhakti he becomes so happy and thinks that, ‘my mission is fulfilled, it is successful.’ Otherwise guru becomes so depressed, morose, it pains him so much in his heart when he sees that some of his disciples are not making any progress, rather they are facing downfall. You cannot realise how painful it is, so much pain. Guru spends himself, he gives his blood. As father and mother produce a child, they give their blood, their life. Similarly guru gives his blood. His only pleasure is that he sees his disciple making advancement in this path of prema-bhakti. Then he is so happy. That is his only pleasure. — Excerpt from a darçana with Çréla Gour Govinda Swami, August 1991, UK.
Je Ānilo Prema-dhana 21
The Story of
Bhakti-devi¯
22 Je Ānilo Prema-dhana
In Kali-Yuga Sinful Activity Is Rampant
äçramä yavanai ruddhäs térthäni saritas tathä devatä-yatanänyatra duñöhair nañöäni bhüriçaù (Çrémad-bhägavata-mähätmyam 1.32-33)
Süta Gosvämé addressed Çaunaka and the åñis, “I will narrate a story full of bhakti. I heard this bhakti-kathä from my guru Çukadeva Gosvämé in confidence.” Once, the four Kumäras – Sanaka, Sanätana, Sanat-kumära and Sanandana – met Devarñi Närada in Badarikäçrama. Though the Kumäras are the first-born sons of Brahmä, they always appear as five-year-old naked boys. They are not ordinary personalities. When they saw Devarñi Närada looking very unhappy, they asked, “O Näradjé, why are you looking so morose? Where did you come from and where are you going? It seems that you have lost something very dear and therefore you are depressed. What is the reason?” Närada Muni, describing the condition of Kali-yuga, said, “I wandered all over this world but I could not find happiness. Now in Kali-yuga, the friend of irreligion, adharma bandhu, sinful activity is rampant. The people are envious, and are only quarrelling and fighting amongst each other.”
In almost every gåha, household, the woman dominates. The wife’s brother is the minister, mantri, çyälako buddhi-däyakaù, and it is he who is the guiding counsellor. Every human being is greedy, endeavouring only to accumulate more and more money to acquire the objects of sense enjoyment. For this reason they are even selling their own daughters. Fighting and quarrelling is common between husband and wife, between father and son, between friends, because in Kali-yuga – the age of quarrel and hypocrisy – dambha, pride is the mäpakaòé, the measuring rod. Everyone thinks, “I am great.” One person says, “I am great!” Someone else says, “Oh, are you great? No, I am great!” Then quarrelling and fighting begins. Two people quarrel and fight, two groups quarrel and fight, two communities quarrel and fight, two neighbours quarrel and fight, two cities quarrel and fight, two states, two nations quarrel and fight because, ham baòä hai – ‘I am great!’ This is Kali-yuga.
satyaà nästi tapaù çaucaà dayä na vidyate udaraàbhariëo jévä varäkäù küöa-bhäñiëaù mandäù sumanda-matayo manda-bhägyä hy upadrutäù päkhaëòa-niratäù santo viraktäù saparigrahäù (Çrémad-bhägavata-mähätmyam 1.30-31) In Kali-yuga there is no truthfulness. There is no tapasya, no austerity or penance, no sadäcära, good behaviour. People everywhere are addicted to asadäcära, illicit sex, pornography, drinking alcohol, taking drugs, eating, sleeping, defending and mating. They are all mürkha, foolish, and manda-buddhi, their intelligence is impure, therefore, manda-bhägyä, they have no good fortune. They are suffering with many types of disease. There is no kåñëa-kathä. Even so-called sädhus, pseudo sädhus are engaging in sinful activity, running after women and wealth. taruëé-prabhutä gehe çyälako buddhi-däyakaù kanyä-vikrayiëo lobhäd dampaténäï ca kalkanam
In Bhärata-varña, India, all the äçramas – brahmacäré, gåhastha, vänaprastha, and sannyäsa – are polluted. All the holy places, holy rivers are managed by mlecchas, yavanas. Many temples have been desecrated by the yavanas. It is very difficult to find one siddha-sädhaka in this yuga, because everything is being ravaged by the forest fire of Kali-yuga. Närada Muni said, aööa-çülä jana-padäù çiva-çülä dvijätayaù käminyaù keça-çülinyah sambhavanti kaläv iha (Çrémad-bhägavata-mähätmyam 1.35) In Kali-yuga all human beings are greedy. They are continuously meditating on earning more and more money which is considered brighter than sunshine, and sweeter than honey. In Kali-yuga they are selling anna, rice. So many hotels, restaurants are selling anna. In other yugas it was not like that. Anna should not be sold; it should be distributed. This is Kali-yuga. Je Ānilo Prema-dhana 23
The brähmaëas are utilising Veda, Bhägavata like a commodity to be sold, as a way to earn their livelihood. This is Kali-yuga. Women sell their hair to be made into wigs. Women sell their body in prostitution to earn money. This age of Kali-yuga is a horrible age.
human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuëöha. Then Närada said, “O Devé, O goddess, who are you? Who are these two old men laying next to you? Who are these young women? Please tell me your tale of woe.” The young girl replied, “I am celebrated by the name Bhakti-devé. These are my two sons, Jïäna1 and Vairägya.2 They have grown old. It is completely the opposite: their mother is young and her sons are old. All these ladies you see, they are all the térthas, headed by Gaìgä, Yamunä, etc. They have come here to serve me, goddess Bhakti. Though they serve me, still I have no happiness. I have no good fortune. I am very distressed and unhappy. O Närada Muni, please listen as I tell you my woeful tale. If I express it to you I may get some solace in my heart.” It is true that if you confide your unhappiness to a sympathetic friend you may find solace. “Draviòa-bhümi, South India is my birthplace. I grew up in Karëäöaka3. Sometimes I stayed in Mahäräñöra, but when I went to Gujarät I became old. Kali reigns in Gujarät. Many päñaëòés reside there. They injured my body and I became old. My sons became old, morose and lacked vitality. Now, after I entered Våndävana, I regained my youth, but my sons are becoming older. This is most unusual. Have you seen such a wonder anywhere, O Näradjé?” Närada said, “O Devé, now I can understand what has happened to you. Do not feel distressed. You are the famous Bhakti-devé. Definitely Lord
"Even those who have Achieved Human Life
N ä r a da Muni continued, “Wandering throughout the world and seeing all of these things, I could not get happiness or satisfaction. At last I came to Våndävana-dhäma where Kåñëa played in the räsa dance. O great sages, I saw something very wonderful. I went to the bank of the Yamunä and there I saw a young girl, yuvati, sitting and weeping. She looked very unhappy. On her left side were two very old people lying on the ground with laboured breath. That young girl was taking care of them, sometimes giving consolation and sometimes weeping. I also saw some sädhus there, and I also saw innumerable young women. The sädhus and young women were consoling the young girl with kind words, “O Devé, O goddess, have patience. Good fortune will come to you. Lord Kåñëa will definitely shower mercy on you.” I was amazed. Out of curiosity I went to that young girl. Seeing me approach she got up and greeted me, saying, “O Närada Muni, you are a great sädhu, please stay here. The sight of you gives my heart solace, and soon my distress will vanish.” Because when someone meets a sädhu it is understood that his good fortune has arisen. She said, “By meeting a sädhu like you I think some good fortune has come to me.” It is said, taträpi durlabhaà manye vaikuëöha-priya-darçanam [SB 11.2.29] – even those who have achieved
rarely gain the association
of Pure Devotees."
24 Je Ānilo Prema-dhana
1. Jïäna: knowledge 2. Vairägya: detachment, renunciation. 3. Karëäöaka: the South Indian state formerly known as Mysore.
Hari will shower His mercy on you and you will find happiness.” Süta Gosvämé was narrating everything to the åñis, headed by Çaunaka. Närada Muni continued, “O Devé, please listen to me. It is now the dreadful age of Kali-yuga. All ñaö-karma is completely destroyed, and yoga-märga, the paths of yoga and tapasya, are completely lost. All human beings are päpés, cheaters and hypocrites and their number is increasing as more and more people engage in sinful activity. santo hy asmin su-duùkhärtä asanto håñöa-mänasäù dåçyate dhéra-cittas tu paëòito ’pi na ko ’pi ca (Çrémad-bhägavata-mähätmyam 1.57) In Kali-yuga the päñaëòés are very joyful, but genuine sädhus are suffering. Please have patience. Those who are patient, dhéra, are never deluded, dhéras tatra na muhyati. [Bg. 2.13] In Kali-yuga the burden of the earth is increasing day by day, because all are demons. Anantadeva, who is carrying this earth, is feeling its increasing weight. There is no auspiciousness in such a dreadful age. Now there is no one to take care of your two sons Jïäna and Vairägya. They are completely ignored in Kali-yuga because everyone is attached to gratifying their senses. Who wants jïäna and vairägya? Therefore you are distressed. It is your good fortune that you have come to Våndävana-dhäma and have become youthful again. Bhakti-devé is always dancing in Våndävana. There are no customers for jïäna and vairägya in Våndävana because everyone wants bhakti. Therefore your two sons cannot shake off their old age. Still, they are getting a little happiness therefore they are sleeping soundly.” Bhakti-devé said, “Why didn’t Parékñit Mahäräja kill Kali? How is it that the merciful Lord Hari is tolerating this burden on the earth? This is my doubt. Please dispel my doubt.” Then Närada said, “O Devé, please listen as I tell you, then your doubt will be dispelled and you will get peace.”
dåñöo dig-vijaye räjïä déna-vac charaëaà gataù na mayä märaëéyo ‘yaà säraìga iva sära-bhuk yat phalaà nästi tapasä na yogena samädhinä tat phalam labhate samyak kalau keçava-kértanät (Çrémad-bhägavata-mähätmyam 1.66-67) “When Parékñit Mahäräja was travelling throughout the world he saw Kali. Just as the king was about to kill him, Kali surrendered. It is the dharma, the duty of a kñatriya that if someone surrenders they must be given shelter. Parékñit Mahäräja is a sädhu and an ideal kñatriya räja therefore he did not kill Kali.”
kaler doña-nidhe räjann asti hy eko mahän guëaù kértanäd eva kåñëasya mukta-saìgaù paraà vrajet (Çrémad-Bhägavatam 12.3.51) “Though Kali-yuga is a sinful, degraded age, an ocean of evils, there is this wonderful quality: kértanäd eva kåñëasya mukta-saìgaù paraà vrajet – if someone does kåñëa-kértana, immediately he will be delivered. This valuable opportunity is not available in any other yuga. People cannot obtain it through tapasya, yoga-sädhana or samädhi. It is possible only by keçava-kértana, hari-kértana, kåñëa-kértana. Therefore it is such a good age. Parékñit Mahäräja understood that, and did not kill Kali. If he had killed Kali this auspicious opportunity for the people of Kali-yuga would not have been possible.” In Kali-yuga, the people are always engaged in abominable activities, severely afflicted by lust, anger, greed, delusion and enviousness. Some demons also undergo severe austerity and tapasya but the result of their tapasya is lust. So-called paëòitas, like the quadrupeds, are only enjoying sex. They are very expert in producing children. They are completely forgetful of their goal of life in Kali-yuga. The essence of bhägavata-kathä is lost because non-devotees, avaiñëavas, paëòitas, are selling Bhägavata, utilising it as a mercantile commodity. In Våndävana, many pseudo-sädhus earn money by Je Ānilo Prema-dhana 25
giving bhägavata pravacana. Some also come to the West, speak bhägavata-kathä and earn millions of dollars. Such is Kali-yuga. There are no brähmaëas in Kali-yuga, only çüdras, kalau çüdrä sambhaväù. They go to every home, speak Bhägavata and earn money. This is such a dreadful age. It is the nature of the yuga. So whom shall I blame? And lotus-eyed Lord Hari is tolerating everything.” Bhakti-devé said,” O Devarñi Närada, you are a glorified personality. Very good fortune has come to me because you have come here and I have met you. It is very rare to have the darçana of a sädhu like you.” Närada said: baddhväïjalià tvayä påñöaà kià karométi caikadä tväà tadäjïäpayat kåñëo mad-bhaktän poñayeti ca (Çrémad-bhägavata-mähätmyam 2.6) “O Devé, one day you approached Lord Kåñëa with folded hands and asked, ‘What shall I do?’ At that time Kåñëa said, ‘Maintain My devotees.’ Kåñëa’s order is with you. Kåñëa was pleased with you so He gave you mukti as your maidservant, and jïäna and vairägya as your sons.” anya-dharmäàs tiras kåtya puras kåtya mahotsavän tadä nähaà harer däso loke tväà na pravartaye (Çrémad-bhägavata-mähätmyam 2.14) Öhen Närada Muni made a promise, “If I cannot establish bhakti, but only condemn other dharmas, such as varëäçramädi-dharma, I promise you, O Devé, I will never be known by the name Haridäsa.” nåëäà janma-sahasreëa bhaktau prétir hi jäyate kalau bhaktiù kalau bhaktir bhaktyä kåñëaù puraù sthitaù (Çrémad-bhägavata-mähätmyam 2.19)
26 Je Ānilo Prema-dhana
On the strength of pious activities performed for hundreds of lifetimes a jéva becomes attracted to bhakti. Bhakti is everything in Kali-yuga. These three: jïäna, karma, and yoga are denied in Kali-yuga. Attracted by bhakti, Lord Kåñëa personally manifests Himself before His devotee because, ‘bhaktye’ kåñëa vaça haya, Kåñëa becomes submitted by prema-bhakti. Kåñëa appears before His premé-bhakta. Otherwise He will never appear. manuñyäëäà sahasreñu kaçcid yatati siddhaye yatatäm api siddhänäà kaçcin mäà vetti tattvataù “Out of many thousands among men, one may endeavour for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” (Bhagavad-gétä 7.3)
Then Närada tried to awaken Jïäna and Vairägya. He shouted loudly in their ears, “O Jïäna, O Vairägya, wake up! Wake up! Wake up!” But they did not stir. Seeing that his efforts had no result, Närada Muni began to utter Upaniñads and Gétä, again and again in their ears. They raised their heads a little, yawned, and then went back to sleep. They were very old and feeble. Their hair had turned white. Their limbs were weak like thin dry wood. Seeing Jïäna and Vairägya in this condition Närada Muni felt great distress and became thoughtful, “What shall I do? I cannot find a way to awaken them. Why are they not waking up? Why is their old age not going away?” Thinking in this way Närada Muni remembered Bhagavän Govinda. Immediately an aerial voice said, “O Devarñi Närada, don’t be distressed. Don’t be disappointed. Your endeavour must bear fruit. Have no doubt. Sädhus like you are the ornaments of the world, påthivé bhüñaëa. You must go now and meet with certain sädhus, they will reveal to you what ñaö-karma is. If you do that ñaö-karma then Jïäna and Vairägya’s advancing old age will stop. They will regain their youth upon waking. Their mother Bhakti-devé will dance in bliss.”
Sat-karma-sadhana Närada Muni then thought, “Where will I find those sädhus who can tell me about ñaö-karma?” As mentioned previously, Närada Muni had arrived in Badarikäçrama where he had met the four Kumäras, and he understood, “Oh, these are the sädhus I was searching for.” He asked, “O Kumäras, today I am fortunate in meeting you. Please, by your mercy, tell me about ñaö-karma-sädhana. How must I do it?” Then the Kumäras said, “O Devarñi Närada, you are a glorified personality. You are the chief hari-däsa, dear devotee of Kåñëa. Only you can establish bhakti. Please listen as we tell you about ñaö-karmasädhana.”
jïäna-vairägya-saàyuktä bhaktiù prema-rasävahä prati-gehaà prati-janaà tataù kréòäà kariñyati (Çrémad-bhägavata-mähätmyam 2.62-63) “Hearing the roaring of a lion, a tiger flees in fear. Similarly, in this Kali-yuga, if a pure devotee, pure bhakta-bhägavata speaks Bhägavata, then the ills of Kali-yuga will be destroyed. Jïäna and Vairägya, along with Bhakti-devé, will regain their strength and there will be a flood of prema. If this will be done in Kali-yuga, the flood of prema coming from bhägavata-kathä will inundate every household.” Närada said, “I chanted Upaniñada and Gétä in their ears again and again but they did not wake up. Why did they not wake up? You have spoken about the glories of hearing bhägavata-kathä. Bhägavata is the essence of all Vedas, Vedänta, and Upaniñads. Although I chanted Veda, Vedänta, Upaniñad, and the Gétä repeatedly into the ears of Jïäna and Vairägya, they did not wake up. Then how will they be awakened by bhägavata-kathä?”
Bhagavata is the sweetest, nectarean
Juicy Fruit
of the Vedic tree
ñaö-karma sücako nünaà jïäna-yajïaù småto budhaiù çrémad-bhägavatäläpaù sa tu gétaù çukädibhiù bhakti-jïäna-virägäëäà tad-ghoñeëa balaà mahat brajiñyati dvayoù kañöaà sukhaà bhakter bhaviñyati (Çrémad-bhägavata-mähätmyam 2.60-61) The four Kumäras said, “All paëòitas declare jïäna-yajïa is ñaö-karma. That jïäna-yajïa is bhägavata-kathä, the Bhägavata spoken by Çukadeva Gosvämé. If you do that ñaö-karma, bhägavata-kathä, speak Bhägavata or do bhägavata-päöha pravacana, then bhakti, jïäna and vairägya will get strength. Bhakti-devé will be blissful. Her two sons, Jïäna and Vairägya will get back their youth and gain new strength. This is ñaö-karma. pralayaà hi gamiñyanti çrémad-bhägavata-dhvaneù kali-doñäime sarve siàha-çabdäd våkä iva
Then the Kumäras said, “Bhägavata is the essence of all Vedas, Vedänta, Upaniñads. The Bhägavata is their fruit. Nigama-kalpa-taror galitaà phala – Bhägavata is the sweetest, nectarean juicy fruit of the Vedic tree. For example, ghee is present in milk. But if you drink milk can you taste ghee? By churning milk into butter, and from the butter ghee is prepared, then one can taste ghee. Similarly, cäri-veda—’dadhi’, bhägavata—’navanéta’ mathilena çuke, khäilenu parékñita4 – the four Vedas are like yoghurt, and Çrémad-Bhägavatam is like butter. Çukadeva Gosvämé churned that yoghurt and butter came out and Parékñit Mahäräja relished it. Similarly, sugar is intrinsic to sugarcane. 4. Caitanya-bhägavata, Madhya-khaëòa 21.016
Je Ānilo Prema-dhana 27
When sugarcane juice is boiled down and becomes more and more condensed then you can taste the sweetness of sugar. Similarly, bhägavata-kathä is kalpa-taror galitaà phala, the tasty sweet fruit of the Vedic tree.
“As long as one has not heard Bhägavata-kathä from the lips of Çukadeva Gosvämé, he will never be free. He will remain covered by the dense darkness of ignorance, fated to revolve in the cycle of birth and death.”
yatra bhägavaté värtä tatra bhakty-ädikaà vrajet kathä-çabdaà samäkarëya tat trikaà taruëäyate (Çrémad-bhägavata-mähätmyam 3.9)
kathä bhägavatasyäpi nityaà bhavati yad gåhe tad gåhaà tértha-rüpaà hi vasatäà päpa-näçanam
Where Bhägavata is recited by the pure devotee, where bhägavata-päöha pravacana is going on, Bhakti, Jïäna and Vairägya run there. Hearing that bhägavata-kathä they get back their youth. The Kumäras said, “Hearing the glory of Bhägavata, mukti becomes a maidservant, because mukti is the maidservant of bhakti. When one develops bhakti then mukti becomes her maidservant.”
is Reciteda Daily Becomes a Holy Place !
The Kumäras continued: tävat saàsära-cakre ‘smin bhramate ‘jïänataù pumän yävat karëa-gatä nästi çuka-sästra-kathä kñaëam (Çrémad-bhägavata-mähätmyam 3.27)
28 Je Ānilo Prema-dhana
“Any home where bhägavata-kathä is recited daily, any place where bhägavata-päöha pravacana has been organised, becomes a holy place. The sinful reactions of the residents of that place will be dissolved. One may perform one thousand açvamedha-yajïas, horse sacrifices, or one hundred väjapeya-yajïas, but their results cannot be compared to one-sixteenth the benefit of hearing Çrémad-Bhägavatam.”
“Any Home Where bhagavata-katha
This is the glory of Çrémad-Bhägavatam. One hears Çrémad-Bhägavata, sadyo hådy avarudhyate5 – Çré Hari, who resides in the heart, immediately becomes bound up. Such is the glory of Bhägavata. As you eat daily, take bath daily, pass stool daily, likewise hearing Çrémad-Bhägavatam is a daily activity, nitya-bhägavata-sevayä.6 Do not miss one day. If you follow my instruction and hear Bhägavata-kathä from a bhakta-bhägavata then all your miseries will go and immediately old age will go and you will become a young man or a young woman. You will find eternal youth.
5. Çrémad-Bhägavatam 1.1.2 6. Çrémad-Bhägavatam 1.1.18
açva-medha-sahasräëi väjapeya-çatäni ca çuka-çästra-kathäyäç ca kaläà närhanti ñoòaçém (Çrémad-bhägavata-mähätmyam 3.29-30)
tävat päpäni dehe ‘smin nivasanti tapodhanäù yävan na çrüyate samyak çrémad-bhägavataà naraiù (Çrémad-bhägavata-mähätmyam 3.31) “O Närada Muni whose wealth is austerity (tapodhanäù), sins reside in a person’s body only until he properly hears Çrémad-Bhägavatam.” çlokärdhaà çloka-pädaà vä nityaà bhägavatodbhavam paöhasva sva-mukhenaiva yadécchasi paräà gatim (Çrémad-bhägavata-mähätmyam 3.33) If you really want to achieve the supreme perfection, you should utter at least one Bhägavatam verse daily. That is why we recite the Bhägavatam
çloka at the beginning of the class every morning. By this, all of your sinful reactions are destroyed and you will develop pure bhakti. yaç ca bhägavataà çästraà väcayed arthato ‘niçam janma-koöi-kåtaà päpaà naçyante nätra saàçayaù (Çrémad-bhägavata-mähätmyam 3.37) If any person utters half a verse or one-fourth of a verse daily, he gets paräà gati, the supreme transcendental destination. He is to be considered sukåtivän vyakti, a pious and fortunate person if he explains the Bhägavata daily, or quotes one çloka of the Bhägavata, or organises Bhägavata pravacana. All the sinful reactions he has accumulated over crores, tens of millions of lives will be destroyed immediately. There is no doubt in this. He gets the result of performing a räjasüya-yajïa and açvamedha-yajïa, the horse sacrifice and räjasüya sacrifice performed by great emperors.
Vani-Avatara The Sound Incarnation of Lord Hari
“Therefore, O Närada Muni, O sage of vast wisdom, this is ñaö-karma. You should perform this ñaökarma, and make arrangements for bhägavata-päöha pravacana. There are no rules or regulations for performing this event. At any place, at any time one can speak bhägavata-kathä, by the arrangement of çravaëa-kértana and Bhägavata. This Bhägavata is säkñäd-dhari, it is as good as Lord Hari. It is the väëé-avatära, the sound incarnation of Lord Hari, Kåñëa. By serving Bhägavata, hearing Bhägavata, reading Bhägavata or seeing Bhägavata, no päpa will remain in the body of such a person.”
anta-käle tu yenaiva çrüyate çuka-çästra-väk prétyä tasyaiva vaikuëöhaà govindo ‘pi prayacchati (Çrémad-bhägavata-mähätmyam 3.40) “If at the time of death someone hears Bhägavata-kathä, the flow of nectar that has come out from the lips of Çukadeva Gosvämé, Lord Govinda becomes very pleased and takes that person to Vaikuëöha-loka. This Vedic system is still current in India. When someone is dying the Bhägavata is recited before him, with the understanding that if the sound vibration touches his ears, or if he hears directly, then Çrémad-Bhägavatam, which is all-auspicious, will take him to Vaikuëöha. dhik taà naraà paçu-samaà bhuvi bhära-rüpam evaà vadanti divi deva-saroja-mukhyäù (Çrémad-bhägavata-mähätmyam 3.43) “That person, who has never drunk even one drop of amåta flowing from bhägavata-kathä, is very sinful. Though living he is a dead body, jévanmåta, and a great burden on mother earth.”
k Sana ad-i
the Four Kumaras Süta Gosvämé said, “In this way Sanakädi, the four Kumäras, glorified Bhägavata. At that time a wonderful incident took place. Listen as I tell you. Immediately Bhakti-devé, assuming the form of a beautiful young girl appeared there with Jïäna Je Ānilo Prema-dhana 29
and Vairägya, who were now full of the charm and vigour of youth, all together they were chanting again and again, kåñëa govinda hare muräre madhu kaitavare. At that time the munis in Badarikäçrama were arguing amongst themselves as to how Bhakti-devé had appeared here. The Kumäras said, “Because we glorified bhägavata-kathä, Bhakti-devé appeared here with her sons, Jïäna and Vairägya, having regained their youth.” Bhakti-devé paid obeisances to the four Kumäras, and said, “In this Kali-yuga my limbs were injured, but hearing the glories of Çrémad-Bhägavatam from your mouth, O Sanat Kumära, I am fully nourished now and my beautiful youthful body has returned. My two sons have also become young again as before. Where shall I stay now?” The Kumäras replied, “You are Bhakti-devé. You maintain and care for the bhaktas, the dear devotees of Lord Hari so that they will get kåñëa-prema, and all bhava-roga, material disease, janma-måtyujarä-vyädhi, will be completely destroyed. Always stay patiently in the heart of the Vaiñëavas, bhaktas. That is your place.”
Nitya-Bhagavata-Sevaya These are the glories of Çrémad-Bhägavatam. In this world the Çrémad-Bhägavata is the manifestation of the Lord. In the Caitanya-bhägavata [Madhya-khaëòa 21.81] it is said: bhägavata, tuläsé gaìgäya, bhaktajane caturdhä vigraha kåñëa ei cäri sane There are four manifestations of Kåñëa in this world: Bhägavata, tulasé, Gaìgä, and bhakta. I have no language to glorify Çrémad-Bhägavatam. It is unlimited. Those who take shelter of ÇrémadBhägavatam, the speaker and hearer, päthaka çrota, their good fortune arises, all of them receive the mercy of Kåñëa. There is no shelter in this Kali-yuga but to ñimply take shelter of Bhägavata. Caitanya-caritämåta [Madhya-lélä 24.318] states that Çrémad-Bhägavatam is unlimited:
30 Je Ānilo Prema-dhana
kåñëa-tulya bhägavata — vibhu, sarväçraya prati-çloke prati-akñare nänä artha kaya Çrémad-Bhägavatam is kåñëa-tulya, identical with Kåñëa. As Kåñëa is vibhu, the Supreme Lord, we take shelter of Him, therefore Çrémad-Bhägavatam is also vibhu, supreme and we should take shelter of Bhägavata. Prati-çloke prati-akñare nänä artha kaya – in every verse, in every word, in every letter of ÇrémadBhägavatam there are innumerable meanings. It is the mercy of Çukadeva Gosvämé and the mercy of Parékñit Mahäräja that the Bhägavata has appeared and has come to us in Kali-yuga. We must take advantage of Bhägavata, and serve Bhägavata daily, nitya-bhägavata-sevayä. Daily service to Bhägavata means hearing Bhägavata, paöhana-çravaëa, reading and hearing. That is service to Bhägavata, to bhakta-bhägavata and to grantha-bhägavata.
Bhakti-Rasa-Sastra & The Container of Bhakti-Rasa dui sthäne bhägavate-näma çuni mätra grantha-bhägavata, ära kåñëa-kåpä-pätra (Caitanya-bhägavata, Antya-khaëòa 3.532) eka bhägavata baòa—bhägavata-çästra ära bhägavata—bhakta bhakti-rasa-pätra (Caitanya-caritämåta, Adi-lélä 1.99) In two places we hear the name of Bhägavata. One is the book Bhägavatam, grantha-bhägavata, and another is bhakta-bhägavata, pure devotees. The bhägavata-çästra is bhakti-rasa-çästra, and bhakta-bhägavata is bhakti-rasa-pätra, the container of bhakti-rasa. Grantha-bhägavata, the book Bhägavata is bhakti-rasa-çästra, and bhakta-bhägavata is the container of bhakti-rasa. dui bhägavata dvärä diyä bhakti-rasa täìhära hådaye täìra preme haya vaça (Caitanya-caritämåta, Ädi-lélä 1.100)
“Through the actions of these two bhägavatas – grantha-bhägavata and bhakta-bhägavata – the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee’s love.”
vera sthäne7 and hear Bhägavata from him, then you will get the highest perfection.
7 Daily Hear Bhagavata-Katha from a Bhakta-Bhagavata
So I spoke on the glories of Çrémad-Bhägavatam today to help you understand the glories of it. I want you to become very greedy to relish this nectar, daily. In order to stir up your greed I spoke on this subject, to encourage everyone to become attracted towards bhägavata-kathä. Develop more and more greed for the saìga of bhakta-bhägavata and
to hear bhägavata-kathä directly from the lips of a bhakta-bhägavata, then there is nothing else here in Kali-yuga. This is the highest type of sädhana. What sädhana can the people of Kali-yuga do in this age? Your lifespan is so short. You cannot do any yoga-sädhana – yama, niyama, äsana, präëäyäma, pratyähära, dhäraëä, dhyäna. Only daily come to a bhakta-bhägavata – yäha, bhägavata paòa vaiñëa-
jïäne prayäsam udapäsya namanta eva jévanti san-mukharitäà bhavadéya-värtäm sthäne sthitäù çruti-gatäà tanu-väì-manobhir ye präyaço ‘jita jito ‘py asi tais tri-lokyäm (Çrémad-Bhägavatam 10.14.3)
This is a statement given by Brahmäjé. Give up jïäna-prayas, the speculative ascending process, hear bhägavata-kathä from the bonafide authority with concentrated attention, and put full faith in that bhakta-bhägavata. There is no need of changing position, sthäne sthitä. If one is in brahmacäré position, let him remain there. If one is in gåhastha position, let him remain there. If one is in vänaprastha position or sannyäsa position, let him remain there. Only one thing is required: daily come and hear Çrémad-Bhägavatam from a bhakta-bhägavata. As a result you will develop prema-bhakti, and Kåñëa, who is unconquerable, will be conquered, ajéta-jéto.
j à r a h t n a r G m a t a v a g à h `Srìmad-B ki jay! 7. Caitanya-caritämåta, Antya-lélä 5.131 — Part Two of a lecture given by Çréla Gour Govinda Swami on 21 July 1995 Rotterdam, the Netherlands.
Je Ānilo Prema-dhana 31
s e s u a C e e r h T of e Th T
Mahaprabhu’s Appearance
here are three internal causes (antaraìga) of the appearance of Mahäprabhu.
çré-rädhäyäù praëaya-mahimä kédåço vänayaiväsvädyo yenädbhuta-madhurimä kédåço vä madéyaù saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù “Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Çrématé Çacé-devé, as the moon appeared from the ocean.” — Caitanya-caritämåta, ädi-lélä 1.6 Kåñëa had these three desires: (1) How can I know what is Rädhäräëé’s love? (2) How can I understand what My beauty is that Rädhäräëé relishes? (3) What kind of happiness does Rädhäräëé feel by relishing My beauty? These three desires are antaraìga-käraëa, the internal cause of Kåñëa’s appearing as Çré Caitanya Mahäprabhu, and it was unfolded in the Gambhéra with His very intimate associates. That is why the Deity of Rädhä-Kaëöha is there. Rädhä-Kaëöha is kiçora-kåñëa, the very beautiful, eleven-year-old Kåñëa in Vrajabhümi. Whatever lélä Kåñëa performs in Vrajabhümi, His svayaà-rüpa-lélä, is Rädhä-
32 Je Ānilo Prema-dhana
Kaëöha’s lélä. The pure, loving conjugal dealings of Kåñëa with the gopés is sädhya-vastu. That prema is the asset of the Gauòéya Vaiñëavas, and it is relished more in viraha-bhäva, in the mood of separation, which is known as vipralambha-rasa. The rasa or mellow of love is also relished in sambhoga, mädhurya-äsvädana, but what is relished in vipralambha or viraha is crores of times better than that. Therefore vipralambha, separation, is the highest mood in this affair of prema. It is in that mood that the vraja-gopés relish Kåñëa’s mädhurya, Kåñëa’s beauty. And to relish that, Kåñëa came as Çré Caitanya Mahäprabhu, assuming the mood of the gopés, especially the sentiments of Rädhäräëé.
My Heart’s Desire When Kåñëa showers His real mercy on His devotees, He puts them in viraha. That is real mercy because they can have and relish such viraha-vastu, prema in separation, which is so rarely achieved. That is the mercy of Gaurahari, the mercy of Rädhäräëé. We aspire for that. I especially aspire only for that. I am very hopeful that I will have it by the mercy of my revered spiritual master. This is my heart’s desire, I am very hopeful of it. This is the invaluable asset of the gauòéya-guru-varga, and therefore one should accept a Gauòéya Vaiñëava guru who has this.
— Excerpt from The Asset of the Gauòéya-guru-varga (see page 50), a lecture delivered by Çréla Gour Govinda Swami Mahäräja at an evening program 24 July, 1995, Paris, France.
V ipralambha,
separation, is the highest mood in this affair of prema. It is in that mood that the vraja-gopīs relish Kṛṣṇa’s mādhurya, Kṛṣṇa’s beauty."
d Je Ānilo Prema-dhana 33
b r u t s i Don't D -
Mahaprabhu's Mood q
W
hat did Gauräìga Mahäprabhu, who is non-different from Kåñëa, say? gaura aìga nahe mora—rädhäìga-sparçana gopendra-suta vinä teìho nä sparçe anya-jana
(Caitanya-caritämåta, Madhya-lélä 8.287)
“This body of Mine is not Gauräìga, it is rädhäìga-sparçana, it is the body of Çrématé Rädhäräëé. Only gopendra-suta, the son of Nanda Mahäräja, can touch this body. No one else can touch this body.” Devotee: When we are worshipping Kåñëa, unless we think that Caitanya Mahäprabhu is Him-
34 Je Ānilo Prema-dhana
self Kåñëa, it is not possible to worship Kåñëa as Gauräìga, isn’t it? Çréla Gour Govinda Swami: Yes. Gauräìga means two bodies, Rädhä and Kåñëa, united – yugala tanu. Rädhä and Kåñëa, Their two bodies mixed become Gauräìga.
Radha-Bhava Is Predominating in Gauranga Devotee: When we chant ‘hare kåñëa’ we are worshipping Lord Caitanya Mahäprabhu. Çréla Gour Govinda Swami: Yes. And we always first chant rädhä-bhäva aëgi kori, at the beginning of the Caitanya-caritämåta class.
navadvépe avatari’ rädhä-bhäva aìgékari’ täìra känti aìgera bhüñaëa tina väïchä abhiläñé’ çacé-garbhe parakäçi’ saìge laïä pariñada-gaëa “Lord Kåñëa desired to appear in Navadvépa to understand the intense love Çrématé Rädhäräëé felt for Him, and to accept Her golden complexion as His bodily ornament. In order to fulfill these three desires, the Lord appeared in Çacédevé’s womb. When the Lord appeared like this in the material world, all His associates followed Him, and also appeared in the world.” (Prema-bhakti-candrikä, verse 13)
He incarnated Himself in Navadvépa, assuming the mood of Rädhäräëé, täìra känti aìgera bhüñaëa. His body has the complexion of Rädhäräëé. His bodily hue, His bodily effulgence – everything is Rädhäräëé’s. That is Gauräìga Mahäprabhu. His mood is mostly Rädhäräëé, not Kåñëa. Therefore, if you are a püjäri, and if there are Deities of Caitanya Mahäprabhu and Nityänanda, do not dress Caitanya Mahäprabhu as Kåñëa. Do not put a peacock feather on His head. A püjäri should know all these things. I have seen that many püjäris dress Gauräìga Mahäprabhu and put a peacock feather on Him. That is not pleasing to Gauräìga Mahäprabhu, no! He thinks Himself to be Rädhä, rädhä-aìga. He said, “This is the body of Rädhäräëé, only gopendra-suta, the son of Nanda Mahäräja can touch this body. No one else can touch this body.”1 That means that in Him rädhä-bhäva, the mood of Rädhäräëé, is the predominating bhäva, not the bhäva of Kåñëa. That is the mood of Gauräìga Mahäprabhu. 1. gaura aìga nahe mora—rädhäìga-sparçana gopendra-suta vinä teìho nä sparçe anya-jana
kva nanda-kula-candramäù kva çikhi-candrakälaìkåtiù kva mandra-muralé-ravaù kva nu surendra-néla-dyutiù kva räsa-rasa-täëòavé kva sakhi jéva-rakñauñadhir nidhir mama suhåt-tamaù kva bata hanta hä dhig vidhim “My dear friend, where is Kåñëa, who is like the moon rising from the ocean of Mahäräja Nanda’s dynasty? Where is Kåñëa, His head decorated with a peacock feather? Where is He? Where is Kåñëa, whose flute produces such a deep sound? Oh, where is Kåñëa, whose bodily lustre is like the sheen of the blue indranéla jewel? Where is Kåñëa, who is so expert in räsa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Kåñëa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn providence, the shaper of My destiny.” (Caitanya-caritämåta, Antya-lélä 19.35)
What Is Pleasing to Mahaprabhu? Gauräìga Mahäprabhu was crying in this way when He saw Svarüpa Dämodara Gosvämé and Rämänanda Räya, who were Lalita-sakhé and Viçäkhä-sakhé in kåñëa-lélä. Rädhäräëé was crying before Viçäkhä-sakhé and Lalita-sakhé, “How can I get that Kåñëa, nanda-kula candramäù, çikhi kälaìkåtiù?” çikhi means ‘peacock feather’. Similarly, Mahäprabhu was crying when He saw Svarüpa Dämodara Gosvämé and Rämänanda Räya. She was crying for Kåñëa, and He was crying for Him too. Thus, rädhä-bhäva is predominating in Gauräìga, not the bhäva of Kåñëa. So do not dress Gauräìga Mahäprabhu as Kåñëa. He will never be pleased. Although He is non-different from Kåñëa, His mood is Rädhäräëé’s mood. This is important. And not to dress Him as Kåñëa, is pleasing to Him.
“Actually My body does not have a fair complexion. It only appears so because it has touched the body of Çrématé Rädhäräëé. However, She does not touch anyone but the son of Nanda Mahäräja.” (Caitanya-caritämåta, Madhya-lélä 8.287) täìra bhäve bhävita kari’ ätma-mana tabe nija-mädhurya kari äsvädana “I have now converted My body and mind into the ecstasy of Çrématé Rädhäräëé; thus I am tasting My own personal sweetness in that form.” (Caitanya-caritämåta, Madhya-lélä 8.288)
n
— Exerpt from Rädhäräëé’s Beauty (see page 48), a lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi-lélä 4.259, 27 April 1989, Bhubaneswar, India.
Je Ānilo Prema-dhana 35
Theof Garland Prema-nama Gauranga Came to Propagate Prema-nama
Gauräìga Mahäprabhu came to propagate this prema-näma, not just ordinary näma, prema-näma pracärite ei avatära1. He Himself tasted the mellow coming out of prema-näma-saìkértana – äpane äsväde prema-näma-saìkértana.2 sei dväre äcaëòäle kértana saïcäre näma-prema-mälä gäìthi’ paräila saàsäre “Thus He spread kértana even among the untouchables. He wove a wreath of the holy name and prema, with which He garlanded the entire material world.” (Caitanya-caritämåta, ädi-lélä 4.40)
Prema-puruñottama Gauräìga is the father of prema-näma-saìkértana, not ordinary näma-saìkértana. This is not included in sädhana-bhakti, which consists of çravana-kértana. It is beyond that. This prema-näma-saìkértana is filled with prema. Whose saìkértana is it? This is the kértana of mädanäkhyamahäbhäva-mayé. It is Çrématé Rädhäräëé’s saìkértana. Mädanäkhya-mahäbhäva-mayé Rädhäräëé, does this saìkértana. This is prema-näma-saìkértana. This is the essence of prema-bhakti. This prema-näma-saìkértana is the hidden treasure of Goloka Våndävana.
1. Caitanya-caritämåta, ädi-lélä 4.5 2. Caitanya-caritämåta, ädi-lélä 4.39
36 Je Ānilo Prema-dhana
Nama-sankirtana Is Soaked with Radharani’s Pure Love
There is no difference between näma and nämé. So näma feels the acute pangs of separation from nämé. Nämé is Kåñëa. Çrématé Rädhäräëé feels the acute pangs of separation from nämé, Kåñëa. So this näma-saìkértana is soaked with Rädhäräëé’s pure love. Therefore prema-näma-saìkértana is parama-sädhya, is the sädhya, end. The name Himself is nämé. So çrémän-näma, in this prema-näma-saìkértana expresses or manifests His topmost mürti, that is filled with conjugal mellow. Those who are premika-bhaktas, premi-bhaktas, they know this and they chant, they do prema-näma-saìkértana. Others cannot do it. So through the chanting of prema-näma they offer this prema-bhakti-mälä, the garland of prema-bhakti at the lotus feet of çrémän-näma. The damsels of Vrajabhümi perform this prema-näma-saìkértana under the guidance of Rädhäräëé, when they feel the acute pangs of separation from nämé, Kåñëa. At that time they chant hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare in vipralambha-bhäva, feeling acute pangs of separation, and thereby they decorate the nämé-mürti with this garland. So the purport is that abhinna-nämé, nämé is non-different from näma. Gaura is also nämé, Kåñëa, and non-different from näma, and through the chanting of prema-näma-saìkértana He tastes this prema-rasa, the nectarean mellow emanat-
ing from conjugal love. He Himself tastes it and thereby He makes a garland of this näma and prema and offers it to everyone. This is näma-prema-mälä. That means that the mälä is woven with the thread of prema, prema-sütra. When näma and prema are woven together, what is the thread? The thread is prema. With that thread näma and prema are woven together. This is prema-bhakti-mälä and Gaurahari garlands everyone with the näma-prema-mälä.
ma-saìkértana. It does not belong to this material world. It belongs to Goloka Våndävana.
In Viraha-dasa the Mellow of Prema-phala Is Tasted Mahäprabhu is feeling the same acute pangs of separation that Rädhäräëé was feeling, and in that mood He was chanting, hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare
a krs.n hare . . na k. r. s.
na har
This is prema-näma-saìkértana. This mälä, garland is not only näma-prema-mälä, but it is also rasa-maya-mälä. Prema is the fruit. In viraha-daçä, that means, in the condition of separation, the mellow of prema-phala is tasted. This näma-prema-mälä is not only näma-prema-mälä but it is also prema-rasa that is being tasted. So this is the mälä of all mellows, rasa-maya-mälä. Prema-bhakti is the essence of bhakti. If we prepare a garland of flowers, one thread is required and it is woven together. Similarly, when the question of näma-prema-mälä comes, then what is the thread of the garland? That thread is prema. The mälä is woven together with the thread of prema. That is näma-prema-mälä. The example is the japa-mälä. With our japa-mälä we are chanting. That means you should chant this holy name feeling acute pangs of separation from Kåñëa. Then your chanting will be offenceless and the pure name will come out. This is the most hidden topic in Goloka. It was not given at any time before, but when Mahäprabhu came He gave it, golokera prema-dhana, hari-nä-
na
hare .kr . .s
e har e
— Excerpt from The Garland of Prema-näma (see page 50), a lecture on Caitanya-caritämåta, ädi-lélä 17.34-36, delivered by Çréla Gour Govinda Swami Mahäräja on 7 April, 1995, Bhubaneswar, India.
Je Ānilo Prema-dhana 37
Viraha Love the Topmost Stage of
R
ädhäräëé says, “O my sakhés, please take Me to the bank of the Yamunä, to that spot where there is a keli kadamba tree. Immediately take Me there. The Yamunä is My friend in these last moments. Take some mud from the Yamunä, and smear My whole body with it. Then write on My body the name of Çyäma: ‘Çyäma, Çyäma, Çyäma, Çyäma’. Then put some tulasé-maïjaré on it. Then all of you sakhés, surround me, sit around me. When my life will leave me, all of you chant: ‘Haribol! Haribol! Haribol! Haribol!’ This is intolerable; I cannot tolerate these acute pangs of separation. I want to die.” This is also the feeling of all great paramahaàsas, our äcäryas, Mädhavendra Puré, Éçvara Puré, Raghunätha däsa Gosvämé, Narottama däsa Öhäkura, Bhaktivinoda Öhäkura, Bhaktisiddhänta Sarasvaté Öhäkura, my revered spiritual master A.C. Bhaktivedanta Swami. This is the topmost stage of love. All are feeling that, such acute pangs of separation, viraha. They want to die. But this death is not yama daëòa, it is not the punishment of Yamaräja, rather it is a great festival in Goloka Våndävana. This is viraha-bhäva. It is a big topic. So many things will come up: Bhakti-rasämåta-sindhu will come up, Ujjvala-nélamaëi, Vidagdha-mädhava, and Lalita-mädhava will come up. All these Gosvämé granthas will come up when we discuss this topic of sambhoga and vipralambha. We have two legs, a right leg and a left leg by which we move, don’t we? A bird has two wings, the right wing and the left wing and thereby he flies, doesn’t it? A day has morning and evening and thereby it manifests. There is full moon and new moon thus the month manifests. Similarly
38 Je Ānilo Prema-dhana
kåñëa-lélä is like the constant flow of a river. The river has two embankments, the right embankment and the left embankment. And there are two embankments to the flow of Kåñëa’s lélä: sambhoga and vipralambha. Kåñëa’s lélä in Vraja is on the sambhoga [union] embankment, and Navadvépa-lélä or gaura-lélä is on the vipralambha [separation] embankment.
— Excerpt from a lecture given by Çréla Gour Govinda Swami on Çré Caitanya-caritämåta, Ädi-lélä, 13.33-39, 16 July, 1995 Manor, UK.
Sambhoga Love the untimely death of
W
e are discussing what viraha is, feeling the acute pangs of separation from the Lord. That is a sign of intense love. Union and separation, sambhoga and vipralamba, milana and viraha, are both there. Uninterrupted union is the cause, or will be the cause of the untimely death of love. Therefore Kåñëa puts the damsels of Vrajabhümi in the ocean of viha-
the damsels of Vrajabhümi, the gopés, feel acute pangs of separation from Kåñëa, and thereby their love becomes more and more intensified. That is tested in viraha, and viraha helps to intensify love more and more. We have discussed how Nanda Mahäräja was feeling acute pangs of separation from Kåñëa and what was the consolation Uddhava gave? That became like putting lime on an open cut. If the body is cut and you put lime, then what will happen? There will be intolerable pain, intolerable. So Uddhava’s words caused intolerable pain in the heart of Nanda Mahäräja. When he spoke bhägavat-tattva, he said that Kåñëa is Bhagavän, which caused intolerable pain to the burning heart of Nanda Mahäräja. Nanda Mahäräja’s heart is burning, being afflicted with the acute pang of separation from Kåñëa. Separation from Kåñëa is like a blazing fire. What will sooth? How can that fire be extinguished? Here, this verse says: “Elephants afflicted with forest fire become very happy when they get water from the Ganges.”1 So the coming of Kåñëa is like the water from the Ganges. And that only will extinguish the blazing fire burning in the heart of Nanda Mahäräja and the inhabitants of Vrajabhümi, especially the hearts of the damsels of Vrajabhümi. Coming back to Vrajabhümi is like Ganges water.
ra, separation, and leaves Vrajabhümi and goes to Mathurä. That is mathurä-viraha. During that time, all the inhabitants of Vrajabhümi, and especially
— Excerpt from a lecture given by Çréla Gour Govinda Swami on Çrémad-Bhägavatam 8.6.13 on 28-09-1995 in Adelaide, Australia. 1. Çrémad-Bhägavatam 8.6.13
Je Ānilo Prema-dhana 39
e y E o Eye-t
Union
A
s a baby, Rädhäräëé was lying on the lap of Närada Muni. Then Närada Muni returned that baby daughter to Her father Våñabhänu. Våñabhänu called his wife Kértidä and they both sat down before Närada Muni. Närada Muni said, “Both of you are the most fortunate mother and father
40 Je Ānilo Prema-dhana
in the whole world. You are very, very fortunate, mahä-bhägyavän, because you have such a wonderful daughter. Kamala, Pärvati, Arundhäti, Sacé, Satyabhämä, all are the portions and portions of this girl Rädhäräëé. She is hari-priya. No one is as dear to Lord Hari as She is dear to Him. Because of this daughter, the whole of Gokula-maëòala will
be filled with every kind of opulence. Do not feel sorry that it is a daughter. Her glory will be spread far and wide.” After hearing this from Närada Muni, King Våñabhänu asked, with folded hands, “Who will be Her husband?” Närada muni said, “She will be the wife of that supreme puruña, parama-puruña, mahä-puruña.” At that time Her eyes were not open. Närada Muni said, “In due course of time Her eyes will open. You are the most fortunate mother and father in the whole universe.” Saying this, Närada Muni left that place. This is mentioned in the Padma Puräëa where Çivajé is speaking to Pärvaté devé. Then Pärvaté enquired at the lotus feet of Çivajé, “Why is Rädhäräëé not opening Her eyes?” Çivajé said, “O Devé, that is a very wonderful story. When Lord Hari wanted to descend here to the material world He called Rädhä and said, “You will also take birth in the material world, with Me. We will manifest wonderful léläs there.” Rädhä said, “O My dear lotus-eyed Hari, if I take birth in the material world I will be very distressed. I only see Youå form. I cannot see the form of other men.” Kåñëa said, “O Devé, You will not feel any distress. You will always see My form. You will not see any other male form.” After saying this, Lord Hari took birth as the son of Nanda Mahäräja, in order to protect the sädhus – sädhu rakhya-kare. Rädhä took birth in the womb of Kértidä as the daughter of Våñabhänu. At the birth of Rädha and Kåñëa the whole universe became supremely joyful. Seeing that Rädhä had not opened Her eyes, Kértidä felt distressed.”
King Våñabhänu performed a grand festival on the auspicious occasion of Rädhä’s birth. He invited all the cowherd men and women, with a special invitation to Nanda Mahäräja and Yaçodäräné. Nanda Mahäräja and Yaçodäräné came to King Våñabhänu’s palace seated on a bullock cart. Mahäräja Våñabhänu went outside to welcome Nanda Mahäräja, and Kértidä went outside to welcome Yaçodä-mätä. Våñabhänu and Nanda embraced, and Kértidä and Yaçodä embraced each other in the inner quarters. A lively festival was in progress with the music of drums, kettle-drums, bugles and violins, véëä. In the inner quarters Rädhä was sleeping in a cradle. Antaryämé-hari, He who dwells within, understood it. No one noticed when baby Kåñëa went to Rädhäräëé as She slept in the cradle. Seeing the face of His dear consort, Kåñëa was smiling, laughing in His mind. Then He put His lotus palm on Rädhäräëé’s eyes. As soon as Rädhäräëé felt the touch of Kåñëa’s lotus palm immediately She opened Her eyes and saw Kåñëa’s face. There was eye-to-eye union – Rädha and Kåñëa. Both of Them were very, very blissful. At that time Kértidä went to her daughter’s cradle and saw that Rädhä had opened Her eyes. Kértidä was overjoyed and placed her daughter on her lap. She said, “Oh, Kåñëa has given eyes to Rädhä, therefore this baby Rädhä will be very dear to Kåñëa.” Hearing this mother Yaçodä was very happy. There was a joyous festival in King Våñabhänu’s palace. No one can describe this inconceivable lélä of Kåñëa. By the mercy of hari-guru it is all described in the Brahma-vaivarta Puräëa and the Padma Puräëa. This is all about the appearance of Çrématé Rädhäräëé.
Krsna’s Family Visits Vrsabhanu’s Palace Again Pärvati inquired, “Please tell me how Rädhäräëé’s vision returned.” Çivajé said, “I’ll tell you a wonderful story, hearing which everyone will get transcendental happiness.”
— Excerpt from Çré Rädhäñöamé (see page 49) a lecture by Çréla Gour Govinda Swami Mahäräja, 2 September 1995, Gadai Giri, India.
Je Ānilo Prema-dhana 41
Ràdhàrànì . Takes Her Bath
r a t c e in N
` S
réla Raghunätha däsa Gosvämé has written the book Premämbhoja-maranda, wherein he describes the transcendental qualities and bodily beauty of Çrématé Rädhäräëé. mahä-bhävojjvalac-cintä-ratnodbhävita-vigrahäm sakhé-praëaya-sad-gandha-varodvartana-suprabhäm “The love of the gopés for Kåñëa is full of transcendental ecstasy. It appears to be a brilliant jewel, and, enlightened by such a transcendental jewel, Rädhä’s body is further perfumed and decorated with kuìkuma.” käruëyämåta-vécibhis täruëyämåta-dhärayä lävaëyämåta-vanyäbhiù snapitäà glaptendiräm
42 Je Ānilo Prema-dhana
“In the morning, Çrématé Rädhäräëé bathes in the nectarean waves of compassion, at midday She showers in the ambrosial stream of youthfulness, and in the evening She submerges Herself in the invigorating inundation of beauty. She eclipses the goddess of fortune, Lakñmédevi.” hré-paööa-vastra-guptäìgéà saundarya-ghusåëäïcitäm çyämalojjvala-kastüré-vicitrita-kalevaräm “Her dress is composed of various kinds of silken garments, which may be compared to Her natural shyness. Her beauty is more and more enhanced, being decorated with kuìkuma, which is compared to beauty itself,
and with blackish musk, which is compared to conjugal love. Thus Her body is decorated with different colours.” kampäçru-pulaka-stambha-sveda-gadgada-raktatäù unmädo jäòyam ity etai rathanir navabhir uttamaiù kÿptälaìkåti-saàçliñöäà guëäli-puñpa-mäliném dhérädhiratva-sad-väsa -paöa-väsaiù pariñkåtäm “Her ornaments embody the natural symptoms of ecstasy: trembling, tears, jubilation, being stunned, perspiration, faltering of the voice, bodily redness, madness, and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which hang as a flower garland on Her body. The ecstasy of love for Kåñëa is known as dhéra and adhéra, sober and restless. Such ecstasy constitutes the covering of Çré Rädhä’s body, and it is adorned by camphor.” (Çré Premämbhoja-marandäkhyaà-stava-räjam 1-5)
In this way Raghunätha däsa Gosvämé wrote so many verses.
You should remember that She never bathes in ordinary water. She takes Her bath in nectar, as stated in this verse. Generally, She takes bath in the Yamunä River. Have you taken bath in the Yamunä? If you have then you are very fortunate, because Rädhäräëé and Kåñëa used to take bath in the Yamunä. The Yamunä is a very sacred river. When Rädhä and Kåñëa descended to this world 5,000 years ago and manifested Their transcendental loving pastimes in Våndävana, They often played in the water of the Yamunä River, jala-kådä. So the Yamunä is very, very fortunate. However, here Raghunätha däsa Gosvämé says something else. He says that Rädhäräëé takes Her bath in nectar. What type of nectar? Käruëyämåta, täruëyämåta and lävaëyämåta. Kärunya means ‘mercy’. Mercy is like nectar. She takes Her bath in that nectar, kärunyämåta, before noon. Täruëyämåta is also like nectar. Taru means ‘youth’. And Rädhäräëé takes Her bath in that nectar at noon. Then lävaëyämåta, lävaëya means ‘beauty’. That is also like nectar and She takes Her bath in that nectar in the afternoon. This has a very, very deep meaning. It is very difficult to understand.
mahä-bhävojjvalac-cintä-ratnodbhavita-vigrahäm sakhé-praëaya-sad-gandha-varodvartana-suprabhäm
Pürvanye käruëyämåta, madhyäne täruëyämåta, sandhyane lävaëyämåta snätaù. The words forenoon, noon and afternoon in Sanskrit are pürvanya, madhyäna and säyama. You should know this. Rädhäräëé’s body seems to be bathed, snätaù, three times a day during these periods: forenoon, noon and afternoon.
C
d
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The last stage of rati is mahä-bhäva. Mahä-bhäva svarüpa rädhä-öhäkuräné, Rädhäräëé is said to be mahä-bhäva svarüpa, Her form is the embodiment of mahä-bhäva, and Her love for Kåñëa is like sad-gandha-varodvartana-suprabhäm. The aroma coming from the transcendental body of Rädhäräëé surpasses the aroma of kuìkuma, which is a very nicely scented red powder.
— Excerpt from Rädhäräëé’s Beauty, a lecture delivered by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi-lélä 4.259, 27 April 1989 in Bhubanewar, India.
Je Ānilo Prema-dhana 43
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Gour Govinda Swami Who was he
Vrindavan 1975
The Acarya, the Brahmana & the Shilpi
Mayapura 1979
Just Try to Learn the Truth
The Exalted Bhakta-bhĀgavata
In the Association of Pure Devotees
Je Ānilo Prema-dhana 47
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Bound by Love
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48 Je Ānilo Prema-dhana
Guru-sevĀ is Everything!
The Mystery behind
Guṇḍica Mārjana Līlā
Kṛṣṇa-KrpĀ-Śrī-murti
The Embodiment of Kṛṣṇa's Mercy
Nṛsiṁha-Caturdasī
The Appearance Day of Lord Nṛsimhadeva
Guru Tattva
IcchĀ-Mṛtyu
Simply by His Will a Pure Devotee Leaves
Lord Nityananda Trayodasi
Paramahaṁsa-Saṅgīta
Śrīla Vyāsadeva's Last Contribution
Lord BalarĀma The Original Bhakta-Avatāra
RĀdhĀ-prema Makes Kṛṣṇa Mad
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Rādhāraṇī's Beauty
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Society without Envy
The History of Lord Jagannātha's
Snāna-yātrā
Śrī Advaita Ācarya's Roaring Call
Śrī Gadadhara Pandita's Jīvan-carita
Glorification of
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Śrī RĀma-Navami
The Appearance Day of Maryāda-Puruṣottama Bhagavān Rāma
Śrī Kṛṣṇa JamĀṣtamī
Śrīla Jīva GosvĀmi's Extraordinary Merit
Katha kirtan of
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Śrīla Baladeva VidyĀbhuṣana The Ornament of Knowledge
Śrī RĀdhĀṣṭamī
The Holy Appearance Day of Śrīmatī Rādhāraṇī
Taking Care of bhakti-latĀ
Je Ānilo Prema-dhana 51
The Asset of the Gauḍīya-guru-varga
The Heart of a Vaiṣṇava
The Beauty of a Premī-bhakta
The Meaning of VyĀsa-pūjĀ
The Garland of Prema-nĀma
The Nature of a MahĀtmĀ
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Only by the Mercy of a Sādhu-guru
Surrender unto the Living Bhagavata
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54 Je Ānilo Prema-dhana
t u o Ab
Acarya Thakura Srila Gour Govinda Swami b
His Divine Appearance Çréla Gour Govinda Swami appeared in this world on 2 September 1929 in the village of Jagannathpur, in the Indian state of Orissa [present day Odisha]. His parents named him Brajabandhu Manik. Both the paternal and maternal sides of Çréla Gour Govinda Swami’s family have been Vaiñëavas for many, many centuries.
All Were Vaisnavas In both his parents’ families, all were Vaiñëavas. They had great faith in the Bhagavad-gétä, the ÇrémadBhägavatam and all Vaiñëava literature, such as the Rämäyaëa and the Mahäbhärata. His mother could explain the esoteric meanings of these scriptures. His father was a serious student and proponent of the Çrémad-Bhägavatam, which is held most dear to the Gauòéya Vaiñëavas, and he was a great advocate of the chanting of the holy name of the Lord. His father, Éçvara Manik, was from a long line of Gauòéya Vaiñëavas and his mother, Pata Devé, was from the famous village of Orissa Gadäi-Giri. The Giri family from Gadäi-Giri are the most famous Vaiñëava kértanéyas in Orissa. In fact, they had and still have a special invitation from the King of Puré to sing in the Puré temple for Lord Jagannätha whenever they can - this invitation dates back to the eighteenth century. Wherever they do kértana, people do ärati to them. They are kértana-gurus. That invitation holds to this day and is written in the history book of the temple of Lord Jagannätha – the Mädala-päìji.
Astrology at Birth Once a famous astrologer/mystic named Nityänanda Khäòiratna travelled from Dhenkanal in Orissa and
stayed two days in Gadäi Giri, the famous village of the ancestors of Çréla Gour Govinda Mahäräja. At that time Çréla Gour Govinda Swami was a small child and he, along with his mother Pata Devi, was staying at his uncle’s house in Gadäi-Giri. Pata Devi took her son to the astrologer, desiring to know something regarding his future. The astrologer–mystic prophesied, “This boy is very intelligent and filled with devotion. He will marry and earn his livelihood in government service. In his middle age he will renounce family life and become a sädhu. He will acquire higher knowledge and gain an important place on the map of sädhus. He will build temples and make Gopäla’s [Çré Çré Rädhä-Gopäla Jéu the family Deities] place bright.” Of course this all came to pass. Lastly, the astrologer–mystic said, “Kåñëa (God) Himself has sent this child from His eternal abode to the material world for preaching His eternal message and for the deliverance of the fallen conditioned souls.”
His First Remembrances Çréla Gour Govinda Swami said that the first memories of his childhood were those of hearing the songs of Narottama-däsa Öhäkura sung by his uncles, who were famous kértanéyas (devotional singers), mystics and great devotees of Lord Kåñëa. From a young age Çréla Gour Govinda Swami was immersed in the teachings of the Çrémad-Bhägavatam, the Rämäyaëa, the Mahäbhärata, the Caitanya-caritämåta and Çrémad Bhagavad-gétä, as taught to him by his father, uncles and grandfather. Çréla Gour Govinda Swami’s life was by no means ordinary. He remembered that his father, grandfather and uncles all kept a çikhä, wore kaëöhi-mälä, chanted the mahä-mantra and wore Vaiñëava tilaka.
Je Ānilo Prema-dhana 55
Purity is the Force
Rama-navami 1974
Throughout his entire life Çréla Gour Govinda Swami Mahäräja was a pure vegetarian. He did not consume meat, fish, eggs, poultry or even garlic and onions. He never took any kind of intoxication, never gambled (neither lottery or stock market) and never indulged in illicit sex, either inside or outside of marriage. He did not listen to the radio, never went to the cinema nor watched television. Never in his entire life, did he enter a bar or hotel for the purposes of drinking alcohol. He never read mundane literature. Çréla Gour Govinda Mahäräja chanted the Hare Kåñëa mahä-mantra from his childhood and read the Çrémad-Bhägavatam regularly from the tender age of six. He would regularly read and study the Çré Caitanya-caritämåta from the age of twelve. From the age of seventeen, Çréla Gour Govinda Swami began a serious study of the four Vedas, 18 Puräëas and the 108 Upaniñads which kept him up late at night, but he would still rise between 3.00 am and 4.00 am and maintain a rigorous program of sädhana and would not sleep more than two to three hours a night.
In 1974, at the age of 44, on Räma-navamé, the Divine Appearance Day of Lord Rämacandra, Çréla Gour Govinda Swami Mahäräja (Brajabandhu Manik), after 23 years of household life, left and began travelling throughout India, searching for a bona fide sädhu guru who would give him sannyäsa. He wanted to take to the preaching mission of Çré Caitanya Mahäprabhu, which was the desire he had cherished from when he was a young boy. The route he followed was similar to that taken by Çré Caitanya Mahäprabhu when He was on this very planet some 530 years ago and travelled on pilgrimage to many of the sacred sites of India.
Pavan Dhama 1971 Fakir Caran Kanungo recalls: In February 1971, Brajabandhu [Çréla Gour Govinda Swami Mahäräja] and I went to the Himälayas. We visited different places. At Pavan Dhama we had a meeting with a sädhu who foretold the future of Brajabandhu. I became struck with wonder because what he said line-by-line became true and I saw that it happened in front of my face. That sädhu said, “In 1974, you must leave your home and your most cherished desire will be fulfilled. There will be a most important change in your consciousness. You will utilise all your power and ability for the use of God’s (the Supreme Lord’s) service. Devotees will feel greatly fortunate by reading your life story and they will come under your feet for help and advice. At times of distress and danger your love and purification will be the only solace for hundreds of souls and you will be famous among the great saintly persons. You will be best among the devotees, you will become an äcärya, a great åñi and you will show the path of perfection to many. In the end you will return to Goloka Våndävana, your eternal home.
56 Je Ānilo Prema-dhana
By Krsna’s Arrangement Çréla Gour Govinda Swami was in search of Çré Kåñëa, Çrémän Caitanya Mahäprabhu and ÇrémadBhägavatam, and had decided for himself that where he found these three together he would stay and surrender. After travelling all over India and meeting many sädhus without success, he decided to go to Våndävana, the land of Kåñëa, in the hope that his desires would be fulfilled there. By Kåñëa’s divine arrangement Çréla Gour Govinda Swami found what he was looking for in the teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda (1896-1977), the Founder-Äcärya of the International Society for Kåñëa Consciousness (ISKCON). When he came upon the ISKCON land in Våndävana, Çréla Prabhupäda’s Western disciples warmly welcomed him and handed him a copy of Back to Godhead magazine which intrigued Çréla Gour Govinda Mahäräja. Merely by seeing the picture of Çréla Prabhupäda in the magazine, Çréla Gour Govinda Swami recognised that he was a self-realised soul and understood, “This is my spiritual master”.
The Prompting of the Supersoul During their first meeting [15 September, 1974, at midday] Çréla Prabhupäda asked Çréla Gour Govinda Swami, “Have you taken sannyäsa?” to which Çréla Gour Govinda Swami replied, “No.” Çréla Prabhupäda immediately replied, “Then I will give you sannyäsa.” Çréla Gour Govinda Swami thought to himself, “That is the symptom of a pure devotee, a bona fide repre-
sentative of the Supreme Personality of Godhead, who is the caitya-guru in the heart. He knows my heart.” Çréla Gour Govinda Swami related, “I was instantly attracted to him and accepted him as my guru. I understood this to be the prompting of the Supersoul.”
Sannyasa After leaving family life and travelling the length and breadth of India in search of a bona fide guru, in 1975, on the occasion of Räma-navamé, during the opening of the Çré Çré Kåñëa Balaräma Temple in Våndävana, Çréla Prabhupäda awarded Çréla Gour Govinda Swami sannyäsa. Thereby, the desire he had cherished his whole life, to take sannyäsa and preach the mission of Çrémän Caitanya Mahäprabhu all over the world, was fulfilled. When Çréla Prabhupäda gave sannyäsa to Gour Govinda Swami he said to him, “You have understood.”
Jagannatha Will Come to Bhubaneswar After Gour Govinda Swami’s hari-näma initiation in Mayapur, Çréla Prabhupäda had said to him, “Gour Govind, you will take me to Orissa”. Thus Çréla Prabhupäda gave him that responsibility. Çréla Prabhupäda then said, “I will build a temple in Bhubaneswar like Jagannätha’s temple in Puré, because my Western disciples are not allowed to enter that temple. Lord Jagannätha will come and stay in Bhubaneswar, then all my disciples can go there and have His darçana.” Çréla Prabhupäda came to Bhubaneswar in early 1977. Although arrangements had been made for him to stay comfortably in the State Government Guesthouse, he refused saying, “I will only stay on the land where my disciple Gour Govind has built a mud hut for me.” Many of Çréla Prabhupäda’s senior disciples wanted to abandon the Bhubaneswar project because it was in such an isolated place, and start a large project in Jagannätha Puré. Çréla Prabhupäda prophesied that the Bhubaneswar temple would be as famous as the Jagannätha temple in Puré and that it would become the centre of the city. Çréla Prabhupäda stayed in Bhubaneswar for seventeen days and waited for the auspicious occasion of Lord Nityänanda’s appearance day to lay the foundation stone. Thus the Çré Çré
Kåñëa-Balaräma Mandir in Bhubaneswar was Çréla Prabhupäda’s last founded project.
Mayapura 1978 - 79 In Çrédhäm Mäyäpura from the end of 1978 to the beginning part of 1979, over a period of four months Çréla Gour Govinda Swami was seen to be displaying bodily symptoms that no ordinary person could display. Many devotees and onlookers were bewildered by what they saw and concluded that Çréla Gour Govinda Swami was ill. However when health practitioners were consulted they could not diagnose his symptoms as any known medical condition. Even when exorcists were consulted they found that no ghosts were attaching themselves to Çréla Gour Govinda Swami. Though he had lost half his body weight, he was not ill in the ordinary sense, and the exorcists had not been able to find ghosts, therefore, what was Çréla Gour Govinda Swami’s condition? What actually was it? Out of concern, devotees decided to take Çréla Gour Govinda Swami to the astrologer who had made all the predictions about Çréla Prabhupäda. The astrologer examined him and he explained to them that Çréla Gour Govinda Mahäräja was experiencing bhäva, the advanced stage of ecstatic love of Godhead. There was another person who could conclude what it was, and that was Çréla Prabhupäda’s exalted Godbrother Çréla Kåñëa däsa Bäbäjé Mahäräja (whom Çréla Prabhupäda gave the titles of niñkiïcana - having no material attachments and paramahaàsa - a swan-like pure devotee), who alluded to the exalted character of Çréla Gour Govinda Swami, stating that he is a mahä-bhägavata and paid his obeisances to him. The devotees then took Çréla Gour Govinda Swami to a brähmaëa Çré Näräyaëa Rämänuja däsa, from the Çré-sampradäya, an äyurvedic doctor and mystic, who concurred with Çréla Kåñëa däsa Bäbäjé Mahäräja’s observation, that Gour Govinda Mahäräja was not suffering from any material illness, but Çréla Gour Govinda Swami was certainly displaying the symptoms of a highly advanced devotee, a mahä-bhägavata.
The South Indian Brahmana In 1980 a South Indian brähmaëa, Çré Badri Näräyaëa Rämänuja däsa, visited the Çré Çré Kåñëa Balaräma temple construction site.
Je Ānilo Prema-dhana 57
He noticed a bright effulgent sannyäsé on the porch of the hut, chanting his rounds on japa-mälä beads. That sannyäsé was none other than Çréla Gour Govinda Swami. The brähmaëa from Çré Raìgam said of Çréla Gour Govinda Swami: “I could see immediately that he was a mahä-bhägavata.” (Çré Badri Näräyaëa Rämänuja däsa is trained in the four Vedas, the Upaniñads and the Puräëas. He is an astrologer and a palmist. He can also read the “geometry” of the body – Sämudrika-çästra).
Srila Prabhupada’s Prophesies Come True In January 1991, after sixteen years of determined and dedicated endeavour, Çréla Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master, when the Çré Çré Kåñëa-Balaräma Mandir was opened. Lord Jagannätha came of His own accord. As Çréla Prabhupäda foretold, the Çré Çré Kåñëa-Balaräma Mandir is now the centre of the city attracting thousands of people to Kåñëa consciousness. Çréla Gour Govinda Swami introduced Ratha-yäträ and Candana-yäträ in Bhubaneswar, in accordance with the observation of these festivals in Jagannätha-Puré.
The Acarya of Sri Rangam The Äcärya [the head of the Çré Vaiñëavas] of Çré Raìgam, Çré Lakñman Rämänuja Jeeyer (1930 – 2012), came in 1991, with his disciple, Çré Badri Näräyaëa Rämänuja däsa (the astrologer, Sanskrit scholar and mystic), to visit Çréla Gour Govinda Swami and to verify if he was indeed a mahä-bhagavata. Çréla Äcäryadeva verified that Çréla Gour Govinda Swami did indeed have the auspicious markings on his body of a mahä-bhägavata. He also explained that the birthmarks on the body of Çréla Gour Govinda Swami represent different avatäras (incarnations) of the Lord, such as Varäha, Matsya, Kürma. Then he went on to say, “He is a çaktyäveça-avatära, and he has come with a mission; a spiritually effulgent personality and a mahä-bhägavata of the highest order.”
Preaching Around the World Çréla Gour Govinda Swami Mahäräja spent many years travelling the world, preaching throughout Eu-
58 Je Ānilo Prema-dhana
rope, America, Canada, Africa, Mauritius, Australia, parts of South East Asia (Malaysia, Singapore, Indonesia and Bali) and the subcontinent of India, especially in the state of Orissa, where he constructed the glorious temples of Çré Çré Kåñëa-Balaräma, Çré Çré Rädhä-Gopénätha in Bhubaneswar and the Çré Çré Rädhä-Gopäla Jéu temple in Gadai Giri. Çréla Gour Govinda Swami also initiated numerous other projects, many of which are now being completed by his disciples and followers all over Orissa. With his dynamic presentation of the philosophy of Kåñëa consciousness, Çréla Gour Govinda Swami Mahäräja would leave audiences spellbound. He would speak up to four hours at a time on one subject and sometimes lecture on one verse of the Çrémad-Bhägavatam and purport of Çréla Prabhupäda for seven continuous mornings and evenings. Every morning, before speaking on a particular verse of Çrémad-Bhägavatam he would sing verses of glorification of the Çrémad-Bhägavatam and especially when travelling abroad he would speak for 15-20 minutes, glorifying Çrémad-Bhägavatam, emphasising the depth of Çrémad-Bhägavatam: that there are in each word, even in every letter, many meanings.
The Exalted Bhakta Bhagavata Left this World of His Own Volition In Çrédhäm Mäyäpura, on the 9th February 1996, the holy appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, two aspiring devotees came to see Çréla Gour Govinda Swami to enquire about the significance of Çré Caitanya Mahäprabhu’s stay in Puré. While deeply absorbed in narrating the intimate pastimes of the Lord, His Divine Grace left this world of his own volition. Several astrologers had concurred that Çréla Gour Govinda Mahäräja would live up to ninety years on this planet, therefore it is believed he prematurely left this planet of his own volition and in very good health. Needless to say the great bhaktabhägavata, Çréla Gour Govinda Swami Mahäräja left this world at the age of sixty six, twenty four years too early...
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“T
here are two types of consideration, two types of understanding of the śāstra, aparā-vicāra and tattva-vicāra — the apparent consideration and the absolute consideration. Our Vaiṣṇava philosophy is based on the absolute consideration only, tattva-vicāra. Aparā-vicāra is condemned. Therefore a guru is needed, a tattva-ācārya.” — ŚrĪla Gour Govinda Swami
22 November 1990, Perth, Australia
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