He Who Brought the Treasure of Divine Love - Issue 2 - Sampradaya Pranali

Our Desert-like Hearts Need to Be Moistened by The Torrential Rains of Mercy

T

here are two types of education, jaḍa-vidya and para-vidya – material and spiritual education. We are after spiritual education, the ultimate goal of which is bhakti. In order to get that bhakti, we have approached the lotus feet of the previous ācāryas headed by Vyāsa to offer worship to them. This is Vyāsa-pūjā. My heart is like a desert. It is as hard as a block of stone. So, I pray to these merciful previous ācāryas that they may shower their mercy like incessant rain, kṛpa-bāri, on this desert-like heart. Without such mercy how can we get bhakti? Our desert-like heart requires rain.

It needs to be moistened by the torrential rains of mercy from the previous ācāryas headed by Vyāsa.

— Śrīla Gour Govinda Svā Svāmī

Excerpt from a Vyāsa-pūjā talk 9 September, 1991, Bhubaneswar, India.

Je Ānilo Prema-dhana 1

A Note from the Edi t or o I

offer my humble daëòavat pranams to one and all. All glories to Çré Guru and Çré Gauräìga.

All glories to our most beloved Gurudeva, Çréla Gour Govinda Swami.

We all know India is known as puëya-bhümi, the land of the pious. From the mighty land of Bhärata (India) four great sampradäya-äcäryas have appeared to lead each of the four Vaiñëava sampradäyas. The four Vaiñëava sampradäyas are: Rudra-sampradäya, Kumara-sampradäya, Çré-sampradäya and the Brahmasampradäya. The sampradäya-äcärya for each of these great sampradäyas are: 1. Rudra-sampradäya - Çré Viñëu Svämé.

2. Kumära-sampradäya - Çré Nimbärkäcärya.

3. Çré-sampradäya - Çré Rämänujäcärya.

4. Brahma-sampradäya - Çré Madhväcärya.

These are the four powerful sampradäya-äcäryas for the four sampradäyas. As quoted in these famous verses: bhavati vicintya viduñä niravakära guru-paramaparä nityam ekäntitvaà sidhyati yayodayati yena hari-toñam “A discriminating person pleases Lord Hari by remembering the faultless disciplic succession of bona-fide spiritual masters, who enable one to attain the perfection of unalloyed devotional service.” (Prameyaratnävalé - The Jewels of Truth, by Çréla Baladeva Vidyäbhüñaëa, verse 4) yad uktaà padma-puräëe samprädya-vihénä ye manträs te niñphalä matäù

2 Je Ānilo Prema-dhana

ataù kalau bhaviñyanti catväraù sampradäyinaù çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù catväras te kalau bhävyä hy utkale puruñottamät “The Padma Puräëa explains: ‘Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. For this reason four Vaiñëava disciplic successions, inaugurated by Lakñmé-devé, Lord Brahmä, Lord Çiva, and the four Kumäras, will appear in the holy place of Jagannätha Puré, and purify the entire earth during the age of Kali.’”

(Prameya-ratnävalé - The Jewels of Truth, by Çréla Baladeva Vidyäbhüñaëa, verse 5) rämëujaà çréù své-cakre madhväcåyaà caturmukhaù çré-viñëu-sväminaà rudro nimbädityaà catuùsanaù “Lakñmé-devé chose Rämänujäcärya to represent her disciplic succession. In the same way Lord Brahmä chose Madhväcärya, Lord Çiva chose Viñëu Svämé, and the four Kumäras chose Nimbärka.” (Prameyaratnävalé - The Jewels of Truth, by Çréla Baladeva Vidyäbhüñaëa, verse 6) Then directly after these four sampradäya-äcäryas, Çré Caitanya Mahäprabhu made His appearance in this world and presented His préti-dharma, love and affection for one and all. He accepted the BrahmaMadhva-sampradäya as His chosen line (sampradäya).

Now the word sampradäya is derived from the Sanskrit verb root, sam-pra-da (to hand down). Lexicographers

define it as, the instruction that is passed down in a line of spiritual masters. This is also called disciplic succession or guru paramparä, and implies that such instruction in spiritual truth is passed down personally from teacher (spiritual master) to disciple (çiñya) in a direct chain (çrauta-paramparä) or the line of hearing.

From the time Çré Caitanya Mahäprabhu accepted this sampradäya as His own, the line became known as the Brahma-Madhva-Gauòéya-sampradäya.

Thereafter, empowered by Çré Caitanya Mahäprabhu, came the six Gosvämés — Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, Çréla Raghunätha Bhaööa Gosvämé, Çréla Jéva Gosvämé, Çréla Gopäla Bhaööa Gosvämé and Çréla Raghunätha Däsa Gosvämé.

They were sent to Våndävana and given four orders, in short by Çré Caitanya Mahäprabhu: 1.To excavate all the lost sites of Çré Kåñëa’s holy pastimes.

2.To build temples and teach deity worship.

3.To write the bhakti-çästras.

4.To teach by their own Vaiñëava sad-äcära - saintly behaviour, and give the perfect example.

In the Çré Caitanya-caritämåta Çréla Bhaktivedanta Swami Prabhupäda writes:

then, in our line, to Çréla A.C. Bhaktivedanta Swami Prabhupäda and then to our beloved Gurudeva, His Divine Grace Çréla Gour Govinda Swami Mahäräja.

Thus all the äcäryas in our Brahma-MadhvaGauòéya-sampradäya, coming in the line of Çré Svarüpa Dämodara Gosvämé, are mahäjanas, great personalities and can give Divine Love, prema, which is the goal of Çré Caitanya Mahäprabhu’s prema-nämasaìkértana mission. Only someone who has descended here from the spiritual world to preach to the fallen conditioned souls can give this prema. Therefore it is imperative that we seek out and associate with a premi-bhakta, premika-bhakta; who can deliver us from this material existence and who can take us to the land of the prema-bhümi, the land of Divine Love.

Your lowly servant,

Nimai Pan_dita dasa

A.C.

“...To select our mahäjanas in the Gauòéya-sampradäya, we have to follow in the footsteps of Çré Caitanya Mahäprabhu and His representatives. His next representative is Çré Svarüpa Dämodara Gosvämé, and the next representatives are the six Gosvämés – Çré Rüpa, Çré Sanätana, Bhaööa Raghunätha, Çré Jéva, Çré Gopäla Bhaööa and Çré Däsa Raghunätha. A follower of Viñëu Svämé’s was Çrédhara Svämé, the most well known commentator on Çrémad-Bhägavatam. He was also a mahäjana. Similarly, Caëòédäsa, Vidyäpati and Jayadeva were all mahäjanas...”

(Caitanya-caritämåta, Madhya-lélä 17.185) This paramparä lineage of Divine Love came all the way down through the agency of many, many äcäryas then to Çréla Bhaktivinoda Öhäkura and Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, and

Contact details: info@tvpbooks.com - npdasa108@gmail.com Tattva Vicara Publications Tattva Vicara Publications +61 4130 348 91

Je Ānilo Prema-dhana 3

Table of Contents 5 No One Can Enter Vṛndāvana Without Serving the Lotus Feet of a Gaura-priya-jana

7 Thākura Vaiṣṇava-pada 8 Sampradāya-Pranālī 12 Lord Caitanya the Trunk & The Nine Sannyāsī Roots 16 Jaya Jaya Śrī Guru

35

The Asset of Our Gauḍīya-guru-varga

18 The Unadulterated Flow of Vedic Knowledge 19 The Lotus Feet of Śrī Guru 20 As Soon as the Disciplic Succession Is Missing, then Everything Is Lost

22 Śrī Guru Paramparā 26 One Must Find a Guru Who Is Paramahaṁsa 29 The Absolute Need of Ācārya-avatāra Kīrtana 30 The Dust of the Feet of the Lord's Pure Devotees 32 "There Was Nothing Here, Only a Mud Hut." 35 The Asset of Our Gauḍīya-guru-varga 49 Taking Care of Bhakti-latā 52 Srī Guru Makes Jñāna-surya Rise in Your Heart

Taking Care of Bhakti-latā

49

55 Who Will Give Us the Right to Serve Rādhānātha?

Quotes from the books of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International. Pictures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International

Contributors Paintings on page 48, 54, front and inside covers are copyrighted © Våndävana däsa. Used with permission. (vrindavanart.com) Paintings on pages 15 and 34 are copyrighted © Aïjana däsa. Used with permission.

Painting on page 38 is copyrighted © Benson - Dhaneçvara däsa. Used with permission.

Image front cover is copyrighted © Ananta Våndävana däsa. Used with permission.

Transcribers - Mahaçakti däsé and Jayanté Çré devé däsé. Proofreaders - BV Çuddhädvaité Svämé, Vaijanté-mälä däsé, Anurädhä däsé, Tarun Kåñëa däsa and Jagat Pati däsa. Artist – Drawing design

by Poonam Sharma. Editors - Nimäi Paëòita däsa and Maïju-medhä devé däsé. Cover design and layout - Maïju-medhä devé däsé. Collating of information - Nimäi Paëòita däsa and Maïju-medhä devé däsé.

4 Je Ānilo Prema-dhana

7

Thākura Vaiṣṇava-pada

No One Can Enter Vṛndāvana Without Serving the Lotus Feet of a Gaura-priya-jana

T

o achieve kåñëa-prema is the supreme perfection of all human birth. In Caitanya-candrämåta, Prabhodananda Sarasvaté has written, äcarya dharmaà paricarya vishnuà vicarya térthäni vicärya vedän vinä na gaura-priya-päda-seväà vedädi-duñpräpya-padaà vidanti (Caitanya-candrämåta 22) One may go on executing varnäçrama-dharma, one may offer opulent worship to the vigraha of Lord Viñëu, one may travel and visit thousands and thousands of holy places, and one may be engaged in Vedic study and acquire Vedic knowledge, but vinä na gaura-priya-jana-päda-seväà, without taking shelter and serving the lotus feet of a gaura-priyajana, a dear devotee of Gaura, no one can enter into Våndävana, which is the chief viläsa-ksetra of RädhäGovinda — where prema-lélä is going on eternally.

Without taking shelter and serving the lotus feet of a gaura-priya-jana, a dear devotee of Gauräìga Mahäprabhu, no one will be able to enter that våndävana prema-lélä of Rädhä-Govinda. What to speak of entering, no one will be able to trace out that Våndävana, because it is not an easy affair. Vedic paëòitas cannot have it. The purport is that only by taking shelter at the lotus feet of a fortunate Vaiñëava, upon whom Caitanya Mahäprabhu has cast His merciful glance, will one be able to understand Våndävana and find out Våndävana. Then he may try to enter into it. In other words, no one can understand Gauräìga Mahäprabhu and His astounding lélä without the mercy of such dear devotees, gaura-priya-jana, as this is very confidential prema-tattva.

— Śrīla Gour Govinda Svāmī Mahārāja

Excerpt from a lecture given on 9 February 1995

Je Ānilo Prema-dhana 5

Image: The Lotus Feet of Śrīla Gour Govinda Swami

6 Je Ānilo Prema-dhana

Thākura Vaiṣṇava-pada Narottama däsa Öhäkura

(1) öhäkura vaiñëava-pada, avanéra su-sampada, suna bhäé haïä eka mana äçraya laiyä bhaje, täre kåñëa nähi tyaje, ära saba mare akäraëa The lotus feet of the saintly Vaiñëavas are the greatest wealth in this world. O my dear brothers!

Please listen attentively. Kåñëa never forsakes one who takes shelter of the Vaiñëavas and who worships Him. Others die without reason.

(2) vaiñëava-caraëa-jala, prema-bhakti dite bala, ära keha nahe balavanta vaiñëava-caraëa-reëu, mastake bhüñaëa binu, ära nähi bhüñaëera aìta The water that has washed the feet of a Vaiñëava gives divine strength to attain prema-bhakti.

Nothing is more powerful than this. The dust of the feet of the Vaiñëavas upon my head is the only decoration needed at the time of death.

(3) tértha-jala-pavitra-guëe, likhiyäche puräëe, se saba bhaktira pravaïcana vaiñëavera pädodaka, sama nahe ei saba, jäte hoya väïcchita püraëa The purifying qualities of the water of the holy places are mentioned in the Puräëas and in every discourse on bhakti. However, the water from the feet of a Vaiñëava cannot be compared with water from all those holy places. One’s desires are fulfilled by taking this water.

(4) vaiñëava-saìgete mana, änandita anukñana, sadä hoya kåñëa-para-saìga déna narottama kände, hiyä dhairya nähi bändhe, more daçä keno hoilo bhaìga By associating with the Vaiñëavas, one feels ever increasingly blissful while discussing the topics of Çré Kåñëa. The lowly Narottama däsa cries out, “Oh, my heart is breaking – I have lost the association of Kåñëa’s intimate bhaktas.”

Je Ānilo Prema-dhana 7

Sampradāya-Pranālī The Flow of the Sampradāya

The Four Bonafide

Vaiṣṇava Sampradāyas & Sampradāya Ācāryas

Lord Śiva

Śrī Viṣṇu Swāmī

1. Rudra-sampradāya Śrī Viṣṇu Swāmī

Śrī Lakṣmī Devī

The Goddess of Fortune

Śrīla Rāmānuja Ācārya

3. Śrī-sampradāya

Śrīla Rāmānuja Ācārya

8 Je Ānilo Prema-dhana

The four Kumāras

Śrīla Nimbārka Ācārya

2. Kumāra-sampradāya Śrīla Nimbārka Ācārya

Lord Brahmā

Śrīla Madhvācārya

4. Brahma-sampradāya Śrīla Madhvācārya

Lord Caitanya Mahāprabhu

Jagad-guru Ācāryas

“B

--------------------------------------

Śrī Nityānanda Ṭhākura

oth Śrī Gaura and Śrī Nityānanda took the role of jagad-guru ācāryas and taught devotional service of the Lord to the people of this world, therefore They are the crest jewels amongst the brāhmaṇas. In this incarnation They did not consider Themselves cowherd boys and perform pastimes like rāsa-līlā with any cowherd damsels either in Gauḍa-deŚa or in Orissa. If one wants to destroy the distinction between the mādhurya pastimes of Vṛndāvana and the audārya pastimes of Navadvīpa, then he will commit rasābhāsa and fall into hell due to the offence of opposing the conclusions of the author [Vṛndāvana dāsa Ṭhākura] and Rāmānanda Rāya...”

— Śrī Caitanya-bhāgavata, Ādi-khaṇḍa 1.1 Commentary by Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda

The Six Goswāmīs

“I

offer my respectful obeisances unto the six Gosvāmīs, namely Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Raghunātha Bhaṭṭa Gosvāmī, Śrīla Raghunātha Dāsa Gosvāmī, Śrīla Jīva Gosvāmī and Śrīla Gopāla Bhaṭṭa Gosvāmī, who are very much enriched in understanding of Lord Caitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviours of the living entities from the devouring mouth of liberation.”

— Śrī Ṣaḍ-gosvāmy-aṣṭaka, verse 3

The Six Gosvāmīs

-------------------------------------------A Disciplic Succession of Saintly Persons Is an Absolute Necessity for Human Society

“I

n this world, many people are contaminated by the impersonalist doctrine and thus fall into a life of sin.

If there were no disciplic succession, or institution of devotees free of this contamination, then it would be very difficult for ordinary people to find saintly association. This is why the Padma Purāṇa tells us, ‘Any mantra that does not come in disciplic succession is considered to be fruitless. Therefore, four divine individuals will appear in the age of Kali to establish disciplic schools.’ Of these four schools, the oldest is the Brahmāsampradāya. This disciplic succession has existed since the time of Lord Brahmā and is still strong. Whatever scriptures – whether Veda, Vedānta or other – are taught in a particular school maintain their original form; no interpolations are possible in these texts. Thus, there can be no doubt about the mantras that are found in the books of these ancient schools. Thus, a disciplic succession of saintly persons is an absolute necessity for human society and that is why the institution has existed since the earliest times.”

— Śrīla Bhaktivinoda Ṭhākura Jaiva Dharma, Chapter 13

Je Ānilo Prema-dhana 9

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Śrīla Jagannātha dāsa Bābājī

Śrīla Bhaktivinoda Ṭhākura

Śrīla Gaurakiśora dāsa Bābājī

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata

Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda

Śrīla A.C. Bhaktivedanta Svāmī Prabhupāda

10 Je Ānilo Prema-dhana

Śrīla Gour Govinda Svāmī Ācārya Ṭhākura

Śrī Guru-vandanā nāma-śreṣthaṁ manum api śacī-putram atra svarūpaṁ rūpaṁ tasyāgrajam urū-pūriṁ māthurīṁ goṣthavāṭīm rādhā-kuṇḍaṁ giri-varam aho! rādhikā-mādhavāśāṁ prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato’smi

“I

am fully indebted to Śrī Gurudeva, because he is giving me so much. He is giving me the holy name containing the highest form of thought, aspiration, and ideal, and he is giving me the service of that great saviour, the son of Mother Śacī, Śrī Caitanya Mahāprabhu, who is like a golden mountain indicating the way to kṛṣṇa-līlā. And Śrī Gurudeva has brought me to Svarūpa Dāmodara, who is Lalitā-devī, Śrīmatī Rādhikā’s closest friend. Then he has brought me to Śrī Rūpa, who was ordered to distribute rasa-tattva, and then to Śrī Sanātana Gosvāmī, who adjusts our position in relation to rāgānugā-bhakti. Gurudeva has brought me to Mathurā Maṇḍala, where Rādhā and Govinda have Their pastimes, where the forests, hills, and every creeper, shrub and grain of sand are uddīpana (stimuli) to help me remember Rādhā and Govinda. He has given me Rādhā-kuṇḍa and Girirāja Govardhana, and aho! he has given me assurance of all these, so I bow my head with deep respect unto his lotus feet."

— Śrīla Raghunātha dāsa Gosvāmī Śrī Mukta-caritam

Je Ānilo Prema-dhana 11

Lord Caitanya the Trunk & The Nine Sannyāsī Roots çré-caitanya mäläkära påthivéte äni’ bhakti-kalpataru ropilä siïci’ icchä-päni

“T

hus, the Lord brought the desire tree of devotional service to this earth and became its gardener. He sowed the seed and sprinkled upon it the water of His will.” jaya çré mädhavapuré kåñëa-prema-püra bhakti-kalpatarura teìho prathama aìkura

paramänanda puré, ära keçava bhäraté brahmänanda puré, ära brahmänanda bhäraté

“All glories to Çré Mädhavendra Puré, the storehouse of all devotional service unto Kåñëa! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified.”

viñëu-puré, keçava-puré, puré kåñëänanda çré-nåsiàhatértha, ära puré sukhänanda

çré-éçvarapuré-rüpe aìkura puñöa haila äpane caitanya-mälé skandha upajila “The seed of devotional service next fructified in the form of Çré Éçvara Puré, and then the gardener Himself, Caitanya Mahäprabhu, became the main trunk of the tree of devotional service.”

nijäcintya-çaktye mälé haïä skandha haya sakala çäkhära sei skandha müläçraya “By His inconceivable powers, the Lord became the gardener, the trunk and the branches simultaneously.”

12 Je Ānilo Prema-dhana

ei nava müla nikasila våkña-müle ei nava müle våkña karila niçcale “Paramänanda Puré, Keçava Bhäraté, Brahmänanda Puré and Brahmänanda Bhäraté, Çré Viñëu Puré, Keçava Puré, Kåñëänanda Puré, Çré Nåsiàha Tértha and Sukhänanda Puré—these nine sannyäsé roots all sprouted from the trunk of the tree. Thus, the tree stood steadfastly on the strength of these nine roots.”

madhya-müla paramänanda puré mahä-dhéra añöa dike añöa müla våkña kaila sthira “With the sober and grave Paramänanda Puré as the central root and the other eight roots in the eight directions, the tree of Caitanya

Mahäprabhu stood firmly.”

skandhera upare bahu çäkhä upajila upari upari çäkhä asaìkhya ha-ila “From the trunk grew many branches, and above them innumerable others.”

viça viça çäkhä kari’ eka eka maëòala mahä-mahä-çäkhä chäila brahmäëòa sakala Thus, the branches of the Caitanya tree formed a cluster or society, with great branches covering all the universe.” “…Our International Society for Krishna Consciousness is one of the branches of the Caitanya tree…” (purport)

ekaika çäkhäte upaçäkhä çata çata yata upajila çäkhä ke gaëibe kata “From each branch grew many hundreds of sub-branches. No one can count how many branches thus grew.”

mukhya mukhya çäkhä-gaëera näma agaëana äge ta’ kariba, çuna våkñera varëana “I shall try to name the foremost of the innumerable branches. Please hear the description of the Caitanya tree.”

våkñera upare çäkhä haila dui skandha eka ‘advaita’ näma, ära ‘nityänanda’ “At the top of the tree the trunk branched into two. One trunk was named Çré Advaita Prabhu and the other Çré Nityänanda Prabhu.”

sei dui-skandhe bahu çäkhä upajila tära upaçäkhä-gaëe jagat chäila “From these two trunks grew many branches and sub-branches that covered the entire world.”

Je Ānilo Prema-dhana 13

baòa çäkhä, upaçäkhä, tära upaçäkhä yata upajila tära ke karibe lekhä

mäge vä nä mäge keha, pätra vä apätra ihära vicära nähi jäne, deya mätra

“These branches and sub-branches and their sub-branches became so numerous that no one can actually write about them.”

“Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahäprabhu distributed the fruit of devotional service.” (Çré Caitanyacaritämåta, Ädi-lélä 9. 9-29)

çiñya, praçiñya, ära upaçiñya-gaëa jagat vyäpila tära nähika gaëana “Thus, the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.”

uòumbara-våkña yena phale sarva aìge ei mata bhakti-våkñe sarvatra phala läge “As a big fig tree bears fruits all over its body, each part of the tree of devotional service bore fruit.”

müla-skandhera çäkhä ära upaçäkhä-gaëe lägilä ye prema-phala,—amåtake jine “Since Çré Kåñëa Caitanya Mahäprabhu was the original trunk, the taste of the fruits that grew on the branches and sub-branches surpassed the taste of nectar.”

päkila ye prema-phala amåta-madhura viläya caitanya-mälé, nähi laya müla “The fruits ripened and became sweet and nectarean. The gardener, Çré Caitanya Mahäprabhu, distributed them without asking any price.”

tri-jagate yata äche dhana-ratnamaëi eka-phalera mülya kari’ tähä nähi gaëi “All the wealth in the three worlds cannot equal the value of one such nectarean fruit of devotional service.”

14 Je Ānilo Prema-dhana

“This is the sum and substance of Lord Caitanya’s saìkértana movement. There is no distinction made between those who are fit and those who are not fit to hear or take part in the saìkértana movement. It should therefore be preached without discrimination.

The only purpose of the preachers of the saìkértana movement must be to go on preaching without restriction. That is the way in which Çré Caitanya Mahäprabhu introduced this saìkértana movement to the world.” (Çré Caitanya-caritämåta, Ädi-lélä 9. 29, purport)

Je Ānilo Prema-dhana Anjana 15 dasa

Jaya Jaya Śrī Guru Śrīla Vaiṣṇava dāsa (1) jaya jaya çré guru, prema kalapa taru adbhuta yäko prakäça hiyä ageyäna, timira vara jïäna sucandra kiraëe koru näça All glories, all glories to çré guru, the desire-tree of prema, whose manifestation is most astonishing.

With effulgent moonbeams of knowledge, he destroys the vast darkness of ignorance in the heart.

(2) iha locana änanda dhäma ayäcita eheno patita heri yo pahuì yäci deyalo harinäma His eyes are the abode of bliss. Seeing a person as fallen as me, this personality voluntarily gave me hari-näma, even without my asking.

(3) duramati agati, satata asate mati, nähi sukåti lava leça çré våndävana, yugala-bhajana-dhana, tähe karalo upadeça I am wicked and helpless, and my mind is constantly absorbed in mundane matters; I do not possess even one iota of devotional merit. Yet he still instructs me about Çré Våndävana and the treasure of bhajana of the Divine Couple.

(4) niramala-gaura-prema-rasa siïcane, püralo jaga-jana äça so caraëämbuje, rati nähi hoyala, royata vaiñëava däsa Showering the world with the pure nectar of gaura-prema, çré guru fulfills everyone’s hopes. Having not developed rati for his lotus feet, this Vaiñëava däsa weeps.

16 Je Ānilo Prema-dhana

Śrīla Gour Govinda Svāmī Mahārāja

2

Je Ānilo Prema-dhana 17

The Unadulterated Flow of Vedic Knowledge

W

e can clearly understand that the disciplic succession (paramparā) called the Brahmā-sampradāya has been flowing down to the present time from the very dawn of creation. The feature of this sampradāya is that the unadulterated knowledge of the Veda has been handed down in an unbroken chain of spiritual preceptors and has thus sustained religious principles – devotion to the Supreme Lord. This unadulterated knowledge is āmnāya. Those persons who do not accept the bona-fide nature of the Brahmā-sampradāya disciplic succession cannot inspire faith in the evidences of the scriptures. Brahmā, the creator of the universe, is a disciple of the Lord of the spiritual sky. Persons who do not accept this are referred to in the Śrīmad-Bhāgavatam as teachers of atheistic viewpoints. Furthermore, those who accept the Śrī Kṛṣṇa Caitanya sampradāya from Śrī Caitanya Mahāprabhu, but secretly deny the self-perfected process of guru-paramparā, disciplic succession, are certainly no better than the followers of Kali-yuga – the age of degradation. In truth, only the most fortunate of souls recognise the unadulterated Vedic knowledge flowing down to us through an unbroken chain of spiritual masters as the best of all evidences.

— Śrīla Bhaktivinoda Ṭhākura Daśa-mūla-tattva, Chapter Two - The Veda – The Perfect Proof, Āmnāya

18 Je Ānilo Prema-dhana

The Lotus Feet of Śrī Guru

I

t is first of all necessary to sit at the lotus feet of śrī guru and obey his commands. It is recognized that to obtain the capacity for all kinds of work or knowledge, or to fulfill any desires unrelated to Kṛṣṇa that can be fulfilled in this world – one must submit to a teacher.

The knowledge that these teachers give only produces a variety of trivial results. The lotus feet of śrī gurudeva, however, who teaches about the highest good, do not give trivial fruits. The lotus feet of śrī gurudeva provide our real welfare.

The moment the mercy of śrī gurudeva ceases, diverse, evil desires are bound to make their appearance.

It is necessary to be constantly advised in seeking the protection of śrī gurudeva’s lotus feet, and to receive instructions on what mode to approach them in.

If the spiritual teacher does not constantly teach us all these matters, then, in no time, we are bound to lose the treasure we may have otherwise received.

— Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda Adapted from The Gauḍīya, Year 20, Numbers 1 and 2 by the Rays of the Harmonist Team

Je Ānilo Prema-dhana 19

_

“As soon as the disciplic succession is missing, then

Everything is Lost...”

Ś

rīla Prabhupāda: ...The word is called disciple. Disciple means who accept discipline. If there is no discipline, where is disciple? And ‘disciplic succession.’ We have used this word. Not that discipline is finished by one man, no. It will continue to go by succession. That is perfect. evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha mahatā yogo naṣṭaḥ parantapa [Bg. 4.2] [aside:] Find out this verse. As soon as the disciplic succession is missing, then everything is lost...

Śrīla Prabhupāda: Naṣṭa1, this word is used.

Satsvarūpa: ‘This supreme science was thus received through the chain of disciplic succession and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.’ Śrīla Prabhupāda: That’s it. As soon as the discipline broken, then everything is lost...”

— Śrīla A.C. Bhaktivedanta Svāmī Prabhupāda Room Conversation with disciples 1 July, 1974, Melbourne, Australia

1. nañöaù – scattered

20 Je Ānilo Prema-dhana

Je Ānilo Prema-dhana 21

P

Śrī Guru

aramparā

22 Je Ānilo Prema-dhana

çré-kaçyapa uväca etan me bhagavän påñöaù prajä-kämasya padmajaù yad äha te pravakñyämi vrataà keçava-toñaëam Çré Kaçyapa Muni said: “When I desired offspring, I placed inquiries before Lord Brahmä, who is born from a lotus flower.

Now I shall explain to you the same process Lord Brahmä instructed me, by which Keçava, the Supreme Personality of Godhead, is satisfied.”

H

ere the process of devotional service is further explained. Kaçyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahmä for satisfying the Supreme Personality of Godhead. This is valuable.

The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorised process received by the guru from his guru. This is called the system of disciplic succession (evaà paramparä-präptaà imaà räjarñayo viduù [Bhagavad-gétä 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased.

Therefore, to approach a bona fide guru, or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparä system. Unless one follows this paramparä system, the mantra one receives will be chanted for no purpose. Nowadays there are so many rascal gurus who manufacture their mantras as a process for material advancement, not spiritual advancement. Still, the mantra cannot be successful if it is manufactured. Mantras and the process of devotional service have special power, provided they are received from the authorised person. (Çrémad-Bhägavatam 8.16.24)

Understanding the Paramparā System When we speak about paramparä these points arise.

In the purport, Prabhupädajé Mahäräja has said, “Here, the process of devotional service is further explained.”

Kaçyapa Muni said, “I will tell you what I heard from Brahmä.” He did not manufacture anything.

This is the hearing process through the bona fide disciplic succession. The Chändogya Upaniñad (6.14.2) states, äcäryavän puruño veda. He, who knows this tattva, who has heard from the äcärya, is äcäryavän puruña. One who is an äcärya now, he has heard from his äcärya-guru, and that äcäryaguru has heard from his äcärya-guru. Prabhupäda Mahäräja has said that here, “This is valuable.

The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorised process received by the guru from his guru.” This is the meaning of äcäryavän puruño veda. This is paramparä, the bona fide disciplic succession. Otherwise the mantras will not be potent, “... the mantra cannot be successful if it is manufactured.” Therefore, when we discuss paramparä, we should understand the paramparä system.

The Origin of Guru-paramparā The Supreme Lord said, mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù, “In the beginning of the creation I instructed Lord Brahmä.”1 The disciplic succession comes from the Supreme Lord Kåñëa. This is the beginning of guru-paramparä. Brahmä was created on a lotus stem that came from the navel of Garbhodakaçäyé Viñëu. He could not understand its source.

He entered into that stem, into the unlimited stomach of Garbha, Lord Viñëu, but he could not understand what it was. He again came up and sat on the lotus. Then he heard an aerial voice say, “tapa, tapa, tapa”, meaning, “undergo tapasya, austerity”. He understood that someone was instructing him, therefore, he underwent very severe austerity. Being pleased with that tapasya, the Supreme Lord appeared before him and spoke to him. jïänaà parama-guhyaà me yad vijïäna-samanvitam sarahasyaà tad-aìgaà ca gåhäëa gaditaà mayä 1.Çrémad-Bhägavatam 11.14.3

Je Ānilo Prema-dhana 23

“Knowledge about Me as described in the scriptures is very confidential, and it has to be realised in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.” (Çrémad-Bhägavatam 2.9.31) “O Brahmä, this prema-bhakti-tattva is very mysterious and very confidential. A jéva, by his own merit and intelligence, cannot understand it. So, you must hear from Me, because this jïäna is advaya-jïäna, the Absolute Truth. Though it is very confidential, still,

by My mercy one can understand it, mad-anugrahät.” yävän ahaà yathä-bhävo yad-rüpa-guëa-karmakaù tathaiva tattva-vijïänam astu te mad-anugrahät “All of Me, namely My actual eternal form and My transcendental existence, colour, qualities and activities – let all be awakened within you by factual realisation, out of My causeless mercy.” (Çrémad-Bhägavatam 2.9.32) The Supreme Lord said, “By My mercy, madanugrahät, one can factually realise this tattva-vijïänam; only by My mercy.”

The Supreme Lord instructed Brahmä in this tattvajïäna and from here this guru-paramparä begins. Then Brahmä instructed what he had heard to his disciples, those who were devoted to him. The disciplic succession comes in this way.

The Indestructible Path of Hearing It is said in çästra: guru-paramparä-gataù sad-upadeçaù, çiñöa-paramparä-vatérëa upadeçaù sampradäyaù This is the definition of sampradäya: that which descends or comes from the Supreme Lord and is then instructed to Brahmä in our particular sampradäya, and from Brahmä (Lakñmé, Çiva or the four Kumaras in the other three Vaiñëava sampradäyas) it descends by çrotä, the hearing process, çrotä-paramparyä. Sat-sampradäya, the bona fide sampradäya is sat, eternal, sanätana; it

24 Je Ānilo Prema-dhana

cannot be destroyed by time – past, present or future.

So, satyaà paraà dhémahi2 – that Supreme Truth should be meditated upon. satye pratiñöhito kåñëaù, satyam asmin pratiñöhitaù “The Supreme Lord Kåñëa is the Supreme Absolute Truth. That truth is in Kåñëa, and He is the founder of that truth.” (Udyamaparva, Mahäbhärata) This satya-dharma is not a concocted dharma. It is created only by the Supreme Absolute Truth, Çré Kåñëa. Therefore, it is known as parama-dharma, the supreme dharma, sanätana-dharma, bhägavata-dharma or ätma-dharma. This is the Vaiñëava dharma. The ÇrémadBhägavatam states, dharmaà tu säkñäd bhagavat-praëétaà na vai vidur åñayo näpi deväù na siddha-mukhyä asurä manuñyäù kuto nu vidyädhara-cäraëädayaù “Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great åñis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the añuras, ordinary human beings, Vidyädharas and Cäraëas.” (Çrémad-Bhägavatam 6.3.19) This bhägavata-dharma is not created, compiled or established by any demigod, any muni, human being or demon. It is bhagavat-praëétaà, directly established by the Supreme Lord. It is spotless and very confidential.

Though it is not easily understood, this dharmatattva has descended through the bona fide disciplic succession for the welfare of the jévas. This is paramparä, sampradäya.

— Śrīla Gour Govinda Svāmī 6 July, 1992, Bhubaneswar, India.

2. Çrémad-Bhägavatam 1.1.1

We Belong to the Pure Devotional Service Group

“W

e should always remember that we do not belong to any group like the karmīs, jñānīs, or yogīs. We belong to the pure devotional service group, following the footprints of great mahājanas.”

— Śrīla A. C. Bhaktivedanta Svāmī Prabhupāda letter 19 November, 1968, Los Angeles.

-----------------------------------------------------

“O

-------------------------------------------------------

Guru In the True Sense

ne who plays the role of guru should be guru in the true sense, not a pretender or a cheater. He must be a real teacher. He should be conscious of his capacity.

If I can only carry one ton, why should I accept a load of two tons? If you take more than you can carry, you will be crushed, degraded. That is the result of greed. Why develop such greed?

One should be conscious of his capacity. “I have no capacity, I cannot deliver a soul, I am not liberated myself, so why shall I accept disciples?” Accepting disciples when one does not have the capacity is only cheating and hypocrisy, nothing else. “I am not completely free from anarthas, so how can I make him free?” Guru means heavy. It also means heavy responsibility. It is not an easy affair to deliver even one soul from the clutches of māyā, the fort of Durga. To do so, the guru has to spend gallons and gallons of spiritual blood. This is not child’s play. Also, the disciple must be serious.”

— Śrīla Gour Govinda Svāmī 23 June, 1992, San Diego, California,.

Only When

The Paramātmā

Assumes a Body nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena

T

he Kaṭha Upaniṣad [1.2.23] states that you cannot understand paramātmātattva by hearing lectures from so many karmīs, jñānīs, paṇḍitas or yogīs. Only when He, who is there in the heart as caittya-guru, the Paramātmā, assumes a body, and appears before us and speaks, will we be able to understand paramātmā-tattva. To have the darśana of śrīguru means to get a completely new life; new enlightenment comes. Guru-kṛṣṇa prasāde pāya bhakti-latā bīja1, by the mercy of guru and Kṛṣṇa a fortunate jīva receives the seed of the bhakti creeper.

— Śrīla Gour Govinda Svāmī 6 November, 1994, Bhubaneswar, India.

1. Caitanya-caritämåta, Madhya-lélä 19.151

Je Ānilo Prema-dhana 25

One Must Find a Guru Who Is Paramahaṁsa

T

he first thing is haàse gurau mayi bhaktyänuvåtyä1 [SB 5.5.10]. This is religion. Ädau gurväçrayam.2 If you do not get a qualified guru, then everything is bogus. If you, by good fortune, if you get the association of a guru, qualified haàsa, paramahaàsa3... Paramahaàsa guru means sannyäsé’s last stage is paramahaàsa.

Kuöécaka4, bahüdaka5, parivräjakäcärya6 and paramahaàsa, these are the different stages. When one takes sannyäsa, he lives outside the village in a kuöé, in a cottage, and the family members goes and delivers him the food, because he is not practiced.

So in the beginning, he keeps up this association of neighborhood or family, but he is not practiced. He therefore lives outside the village, and if somebody 1. You should accept a highly elevated paramahaàsa, a spiritually advanced spiritual master.

2. Çré Rüpa Gosvämé also, in Bhakti-rasämåta-sindhu, he says, ädau gurväçrayam. “If one is interested in Kåñëa consciousness, or God consciousness, he must approach a spiritual master.” (Çréla A.C. Bhaktivedanta Swami Prabhupäda, 28 March, 1971, Bombay.)

3. Paramahaàsa – a topmost, God-realised, swanlike devotee of the Supreme Lord; highest stage of sannyäsa.

4. Kuöécaka – the first stage of the sannyäsa order. The kuöécaka lives in a hut nearby his village, and his family brings him food.

5. Bahüdaka – the second stage of the sannyäsa order, in which one begs from door to door.

6. Parivräjakäcärya – the third stage of sannyäsa, wherein the devotee constantly travels and preaches.

26 Je Ānilo Prema-dhana

gives some food, he eats. Then when he becomes experienced, then he does not accept food from one..., either his own home or one home. He takes foodstuff from many homes: “Give me a little piece of cäpäöi.” So somebody gives half, because they are also not overburdened. If they have to deliver so many sannyäsés come, and sumptuous food, then how the gåhastha will provide?

Therefore though... They do not overburden.

There may be other sannyäsés, therefore little only. The Gosvämés practiced this in Våndävana.

They lived, but they would take little only from the house. This is called bahüdaka. Then when he has practiced more, he travels all over the world, parivräjakäcärya. And when he is fully experienced, then, in spiritual life and everything, then he is paramahaàsa. So one must find out a guru who is paramahaàsa. Neither kuöécaka, nor bahüdaka, nor parivräjakäcärya. Paramahaàsa.

So in the Caitanya-caritämåta also, Lord Caitanya says, guru-kåñëa-kåpäya päya bhakti-latäbéja [Cc. Madhya 19.151]. This bhakti-latä-béja can be obtained through the mercy of guru and Kåñëa.

Here Åñabhadeva, who is incarnation of Kåñëa, therefore He says mayi, haàse gurau mayi. You cannot jump over Kåñëa: “Well, I know Kåñëa. I

shall go to Kåñëa directly, without guru.” There are many rascals, they say like that. No, that is not possible. First of all, guru, then Kåñëa. Haàse gurau mayi, bhaktyänuvåtyä.

So these are description, this is the beginning. If we actually practice the description of the prescription given in the çästra, then it will be possible that, as it is said, karmänubaddho dåòha äçlatheta [SB 5.5.9]. Then our strong desire to enjoy this material world in different way, that will be slackened. That is wanted.

Thank you very much.

— Śrīla A. C. Bhaktivedanta Svāmī Prabhupāda Śrīmad-Bhāgavatam 5.5.10-13 1 November, 1976, Vṛndāvana, India.

Je Ānilo Prema-dhana 27

28 Je Ānilo Prema-dhana

The Z Absolute Need of

Ācārya-avatāra Kīrtana

K

åñëa is viñaya-vigraha, the object of love, and guru-vaiñëava is äçraya-vigraha, the abode of love. The only activity of such guru-vaiñëavas is hari-kértana. They have no other activity. Unless the äçraya-vigraha-avatära äcärya-çré-gurudeva does kértana, how can you understand the tattva of the viñaya-vigraha? How can you understand the tattva of the näma, rüpa, guëa, parikara, and lélä of viñaya-vigraha? We cannot understand unless äcärya-gurudeva does kértana. No one can understand the grantha-avätara, çästra-avatära, the incarnation of all çästras, Çrémad-Bhägavatam. It is the väëé incarnation of Lord Kåñëa. No one can understand the bhägavatatattva, the purport of this çästra-avatära, unless äcärya-gurudeva, who is äçraya-vigraha, does kértana. Çré-näma and çré-mantra have appeared in this material world as çabda-avatära, but unless äcäryaavatära does kértana in the ears of the çiñya, disciple, it will not be effective at all. You will find that the mantra and the holy name are written there in çästra, grantha. One may say, “Yes, the mantra is written here, so I’ll chant it.” But unless the mahanta-guru, äçraya-vigraha-äcärya does kértana in the ears of the çiñya, it will never be effective at all. It is absolutely necessary. Çré-näma, çré-mantra, and grantha-bhägavata are all viñaya-vigraha, but without the kértana of the äçraya-vigraha they will never manifest. Try to understand this. Mahäprabhu will help you. Nityänanda Prabhu will help you.

One may think, “If I do arcana, worship of the Deities in the temple, then I can understand everything.” No. You cannot understand adhokñaja, that which is beyond sensory perception. The viñaya-vigraha will never manifest without the kértana of the äçraya-vigraha, äcärya-avatära guru, Vaiñëava. This is absolutely necessary. Therefore püjä offered to them is a superior type of püjä – mad-bhakta-püjäbhyadhikä.

— Śrīla Gour Govinda Svāmī Mahārāja 10 March, 1995, Bhubaneswar, India.

Je Ānilo Prema-dhana 29

The Dust of the Feet of jévañ chavo bhägavatäìghri-reëuà na jätu martyo ‘bhilabheta yas tu çré-viñëu-padyä manujas tulasyäù çvasañ chavo yas tu na veda gandham

“T

he person who has not at any time received the dust of the feet of the Lord’s pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasé leaves from the lotus feet of the Lord is also a dead body, although breathing.”

According to Çréla Viçvanätha Cakravarté Öhäkura, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to our present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others.

Similarly, the ghostlike non-devotees who have no respect for the pure devotees, nor for the Viñëu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offering by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of pure devotion is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service to the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement “reception of the dust of the lotus feet of a pure devotee who has also served another pure devotee.” That is the way of pure disciplic succession, or devotional paramparä.

Mahäräja Rahügaëa inquired from the great saint Jaòa Bharata as to how he had attained such a liberated stage of a paramahaàsa, and in answer the great saint replied as follows (Çrémad-Bhägavatam 5.12.12):

Śrīla A.C. Bhaktivedanta Svāmī

30 Je Ānilo Prema-dhana

the Lord's Pure Devotees rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekam “O King Rahügaëa, the perfectional stage of devotional service, or the paramahaàsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya [austerity], the Vedic worshipping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire.”

In other words, Lord Çré Kåñëa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kåñëa to another devotee; Kåñëa is never obtainable directly. Lord Caitanya therefore designated Himself as gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc. Madhya 13.80], or “the most obedient servant of the servants of the Lord, who maintains the gopé damsels at Våndävana.” A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord’s servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasé leaves stuck to His lotus feet. In the Brahma-saàhitä it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Våndävana all the pure devotees pray for the mercy of Çrématé Rädhäräëé, the pleasure potency of Lord Kåñëa. Çrématé Rädhäräëé is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rädhäräëé is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Kåñëa, the Lord at once accepts the devotee’s admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one’s doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.

— Śrīmad-Bhāgavatam 2.3.23

Śrīla Gour Govinda Svāmī

Je Ānilo Prema-dhana 31

The donated land in Bhubaneswar with the mud hut to the right.

Insert top: Srila Prabhupada arrives in Bhubaneswar.

Insert below: Krishna-Balarama Temple in ISKCON Bhubaneswar 2002.

Çréla Gour Govinda Mahäräja y Guru Mahäräja came here when it was jungle. For the first time I brought electricity and one water pipe to that mud hut where my Guru Mahäräja stayed in for seventeen days. He did not go to the Government Guest House that I had arranged for him. He refused, “No, I don’t go.

I stay here.” There were no arrangements here, no modern facilities; nothing was here. He chanted Hare Kåñëa and spoke kåñëa-kathä for seventeen days. Many people came; thousands, and thousands of people came. This land became purified. What was duñkåté1 here was all finished because a sädhu came. Because Prabhupäda stayed here it became purified land, a tértha – a place of pilgrimage. So from that day it began to develop. At that time also, my Guru Mahäräja said, “This will be the heart of the city.” And now it has become like that. He had such foresight. He could see things clearly. Janané kåtartha vasundhara adhanya – that plot of land becomes very, very glorified land if a sädhu stays there. Vasundara means this earth or plot of land. Wherever a sädhu stays, it becomes glorified land.

M

1. There are two kinds of activities: sukåti and duñkåti. Sukåti means for some good purpose, and duñkåti, for some bad purpose.

32 Je Ānilo Prema-dhana

Bhägavata däsa At that time we were preparing to install the Ananta-çeña Deity for the new temple to be constructed in Bhubaneswar. I remember Gour Govinda Mahäräja would go into the room with Prabhupäda, and they would sit for a long time and talk about many things. Prabhupäda was giving him special instructions. Actually there was nothing here, only a mud hut. You could look for miles in every direction and there was just vacant land.

All these big GBCs and Mahäräjas, who came to be with Prabhupäda, were saying to him, ‘This place is useless. It’s just a mud hut in the middle of the desert. There is nothing here. We should simply close this down and build something in Puré.

Why are we wasting our time and money here?’

Prabhupäda looked at them and shook his head, and said, ‘You do not understand. Someday, this temple will be in the centre of the city and it will be one of the most important temples in our whole movement.’

Jayadharma däsa So that was a wonderful time in Puré [with Çréla Prabhupäda]. Then we went back to Bhubaneswar,

"There Was Nothing Here, Only A Mud Hut ."

ISKCON Bhubaneswar 1977

and it was very austere, passing stool in the open paddocks, bathing under a pump, and eating in the open, sleeping on the ground. For us Westerners it was really difficult. We were really finished. I think that bodily distress was so great that it really clouded the intelligence at that time, it was so austere!

In retrospect, [1991] for Gour Govinda Mahäräja to stay there on that piece of land, living in that mud hut and building that wonderful temple under such harsh conditions, he must be a great Vaiñëava! This is not a normal occurrence. The vision for the temple was Gour Govinda Mahäräja and Çréla Prabhupäda’s, and no one else was into it.

and try to sell some magazines and books. Orissa is a very poor place and not knowing the language didn’t help either. But whatever little effort I made was always appreciated by him. I didn’t remember even once being chastised by the Mahäräja for not doing enough service or not collecting enough money.

Upananda däsa Whilst Çréla Prabhupäda was in Bhubaneswar he poked his cane into the ground three times, and said, “I leave all my mercy here. I leave all my mercy here. I leave all my mercy here.”

Devadharma däsa I met for the first time His Holiness Gour Govinda Mahäräja. I could immediately appreciate that here is a true Vaiñëava. His whole appearance, his humility, his tone of voice, everything about him made me feel relieved and happy.

This Mahäräja was different from any previous sannyäsés that I had met. He did not demand anything from me, not even to wash his clothes or cook for him. Simply I was encouraged to go out Je Ānilo Prema-dhana 33

Anjana dasa

34 Je Ānilo Prema-dhana

The Asset of Our

Gauḍīya-guru-varga T

here are four Vaiñëava sampradäyas that are satsampradäyas, bona fide sampradäyas: çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù catväras te kalau bhävyä hy utkale puruñottamät1

The äcärya of the Çré-sampradäya is Rämänujäcärya, therefore it is also known as the Rämänujäcäryasampradäya. Mädhväcärya is the äcärya of the Brahmäsampradäya, which is also called the Mädhväcäryasampradäya or Brahmä-Mädhva line. After Mahäprabhu accepted a guru from this Brahmä-Mädhva-sampradäya, the word ‘gauòéya’ has been added to it, and it has become the Brahmä-mädhva-gauòéya-sampradäya.

The äcärya of the Rudra-sampradäya is Viñëu Swämé, and the äcärya of the Kumära-sampradäya is Nimbarka Äcärya.

Mahāprabhu Took the Essence of the Four Sampradāyas Because these four lines are Vaiñëava sampradäyas, these four äcäryas are Vaiñëava äcäryas. Since their philosophies had little differences regarding dvaitavada, Mahäprabhu took the essence of their philosophies and gave the most sublime philosophy, which is acintyabhedäbheda-tattva. It was predicted five thousand years ago that this philosophy would arise from Orissa, Utkale Puruñottama-kñetra, or Jagannätha-Puré-kñetra, and from there spread throughout the world. We can see now that this is going on.

1. Padma Puräëa.

Aiśvarya-Parā and Mādhurya-Parā This gauòéya-paramparä is the most sublime paramparä. One must accept a guru who is a Gauòéya Vaiñëava äcärya. They have special characteristics.

What is the asset of the Gauòéya Vaiñëavas, Gauòéya gurus?

Bhagavän, the Supreme Lord has unlimited manifestations. They are divided into two categories: one is aiçvarya-parä2, and the other one is mädhuryaparä3. yadä yadä hi dharmasya glänir bhavati bhärata abhyutthänam adharmasya tadätmänaà såjämy aham “Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.”

(Bhagavad-gétä 4.7) pariträëäya sädhünäà vinäçäya ca duñkåtäm dharma-saàsthäpanärthäya sambhavämi yuge yuge “To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

(Bhagavad-gétä 4.8) 2. Aiçvarya-parä: transcendental opulence.

3. Mädhurya-parä: transcendental sweetness.

Je Ānilo Prema-dhana 35

This is what the Supreme Lord has said. This is the reason why He appears in every millennium: pariträëäya sädhünäà, to protect the sädhus, sädhu-rakñaëa; vinäçäya ca duñkåtäm, to kill the miscreants, the demons because they are a great burden on Mother Earth. That means He comes to lessen the burden of the earth – bhü-bhäraharaëäya, and dharma-saàsthäpanärthäya – to establish bhägavata-dharma. So these are some of the activities of the Lord. They are the activities of His aiçvaryaparä-svarüpa, His transcendental forms in opulence, aiçvaryaka. That means as Vasudeva-nandana, Devakénandana Kåñëa, when He is in aiçvarya-parä, Väsudeva Kåñëa does all the work; bhü-bhära-haraëäya4, äsuraharaëäya5, sädhu-rakñaëa6. However, these are gauëakärjya, secondary activities of the Lord; not His chief activities. In Dvärakä and Mathurä, the lélä of Väsudeva Kåñëa is gauëa-lélä, a secondary type of lélä.

The Lord’s Chief Activities Then what are His chief activities? He accomplishes them in His mädhurya-parä-svarüpa as Nanda-nandana Kåñëa – the son of Nanda Mahäräja, and YaçodäNandana Kåñëa – the son of Yaçoda-mätä. Kåñëa in Vrajabhümi is more beautiful, mädhuryaka-nilaya7. He is Çyämasundara, çyäma-tri-bhaìga-lalita8. He is in three 4. Bhü-bhära-haraëäya: bhü – of the earth; bhära – the burden; haraëäya – for removing.

5. Äsura-haraëäya: äsura – demon; haraëäya – for removing.

6. Sädhu-rakñaëa: sädhu – saintly person; rakñaëa – protecting.

7. Mädhuryaka-nilaya means the reservoir of all mädhuryas, all types of sweetness.

8. In the Vedas there are three truths – vede tré-tattva kaya. They are sambandha-tattva, abhidheya-tattva, and prayojana-tattva.

The sambandha is Kåñëa, the abhidheya is kåñëa-bhakti, and the prayojana is prema. Sambandha means relationship. There is only one relationship, which is the relationship with Kåñëa. There is no other relationship.

Kåñëa is bent in three places, tri-bhaìga-lalita, indicating these three tattvas: sambandha-tattva, abhidheya-tattva, and prayojanatattva. His first bend, bhaìga, is at the feet. The second bend is in the lips – the left-hand side is bent towards Rädhäräëé. And the third bend is in the heart. First are the feet, which represents sambandha-tattva, relationship. The presiding deity of sambandhatattva is Madana-mohan, Rädhä-Madana-mohan. The second bend is in the lips, which is abhidheya-tattva, bhakti. The presiding deity of abhidheya-tattva is Rädhä-Govinda. And the third bend is in the heart, that is prayojana-tattva, prema. The presiding deity of prayojana-tattva is Rädhä-Gopénätha. The Vedas give these three invaluable assets – tina mahä-dhana. A fortunate jéva who gets these invaluable assets becomes rich with kåñëa-prema and he will be really happy. Otherwise he cannot get happiness. (Excerpt from a lecture by Çré Çrémad Gour Govinda Swami on Çrémad-Bhägavatam

36 Je Ānilo Prema-dhana

places crooked. He is nitya-kiçora, always eleven years old. That is His mädhurya-parä-rüpa, His beautiful form.

What is the activity of that svarüpa? That activity is prema-lélä. In Vraja, Kåñëa is engaged in loving dealings with the residents of Vrajabhümi, in däsya-rati, sakhyarati, vätsalya-rati and mädhurya-käntä-bhäva. Those activities are His chief activities. Kåñëa’s vraja-lélä as Nanda-nandana, Yaçodä-nandana, His mädhuryaka-lélä, is His chief lélä. Therefore Çrépad Kaviräja Gosvämé has said, “Mädhurya he bhagavattära-sära – the essence of the Supreme Lord is His mädhurya, not His aiçvarya.”

The lélä of Kåñëa in Vrajabhümi is based on pure love, prema. That prema is the asset of the Gauòéya Vaiñëava gurus. That is the specialty of the Gauòéya Vaiñëavas, the special characteristic of the Gauòéya line. Therefore one should accept a Gauòéya Vaiñëava guru.

Antaraṅgā-Līlā and Bahiraṅgā-Līlā Svayaà bhagavän kåñëa çästrera pramäëa. Svayaà Bhagavän is Kåñëa. When Svayaà Bhagavän appears in this world, He manifests two types of léläs: one is antaraìgä-lélä, and the other is bahiraìgä-lélä – His internal and external pastimes.

Prior to the appearance of the Supreme Lord, Mother Earth was crying before Brahmä because there were so many demons, and this was such a heavy burden on her.

The demons are a burden, but the devotees are not. So all the demigods headed by Brahmä went to the shore of the milk ocean, kñéra-sägara, and offered prayers to the Supreme Lord to descend. As a result Kåñëa, the Supreme Lord, appeared. Kåñëa is lélä-puruñottama, He manifests a variety of léläs such as His dvärakä-lélä, mathurä-lélä, and kurukñetra-lélä which are all bahiraìgäléläs.

Kåñëa’s vraja-lélä, the eternal lélä that He manifests in Vrajabhümi, is His antaraìgä-lélä. Våndävanaà parityajya padam ekaà na gacchati – Kåñëa never leaves Våndävana. He never goes out of Våndävana, not even one-step, padam ekaà na gaccahti. He is always there.

But sometimes His lélä is manifested and sometimes it is unmanifested. So He manifests His vraja-lélä when He is ekädaça-vatsara, eleven years old. Kåñëa relishes lélä-rasa, or the mellow of such vraja-lélä surrounded by the vrajabhäsés, the residents of Vrajabhümi, His premébhaktas.

10.3.31 given in Atlanta, USA, 20 June 1994.)

There are five rasas: çänta, däsya, sakhya, vätsalya, and mädhurya. Nanda-nandana Kåñëa, the son of Nanda Mahäräja, manifests His babyhood lélä, His childhood lélä and His boyhood lélä or adolescence, paugaëòa-lélä, kaiçora-lélä. That lélä-rasa is relished by the premé-bhaktas who are residents of Vrajabhümi, vrajabhäsés. They are the Gauòéya Vaiñëava äcäryas. They relish such lélärasa, the mellow of that lélä. That is the specialty of the gauòéya-guru-varga.

Two Types of Sādhana We have two types of sädhana: vidhi-märga and rägamärga, vaidhi and rägänugä. Sädhana-bhakti has two parts: the primary part is vaidhi and the upper part is rägänugä, räga-märga. When you perform sädhana by following very strictly the rules and regulations, that is called vaidhi-sädhana; vaidhi-bhakti. By doing that, your heart will become cleansed of all material contaminations; you will be purified. Then, when the heart has become purified and there are no more material desires, one will be attracted to kåñëa-kathä; he will get kathä-ruci. When one comes to the level of ruci, when one develops kathä-ruci, then räga-märga-bhajana begins, and that is the means to our goal. Through ruci, açakti, and bhäva, the sädhya-vastu – the goal that we have to achieve is reached, which is prema.

Generally, those who are aiçvarya-parä-bhaktas – devotees of the Lord in the mood of opulence, perform vaidhi-bhajana. They follow the preliminary path of vaidhi, vidhi-märga. They cannot see the beauty of Kåñëa’s mädhurya-pära-lélä. They cannot give importance to Kåñëa’s babyhood lélä in Vrajabhümi.

Väsudeva Kåñëa does great work by killing so many big, big demons. Those who are aiçvarya-parä-bhaktas put stress on that. Therefore they accept Väsudeva Kåñëa as Bhagavän. But Kåñëa’s vraja-lélä as Nanda-nandana, the son of Nanda Mahäräja, is completely different. There He is most beautiful. It is the essence of His bhägavatta, His supreme Godhood. We cannot find this anywhere other than in the Gauòéya Vaiñëava philosophy.

Accept a Gauḍīya Vaiṣṇava Guru The karmés, jïänés, and yogés read the Bhägavatam, but they cannot understand the svarüpa of çuddhabhakti. They say that mokña, liberation is sädhya-vastu, the ultimate goal. They cannot accept prema as the sädhya-vastu. Unless they come to Gauòéya Vaiñëavas and accept a Gauòéya Vaiñëava guru, they cannot understand the real purport of the Çrémad-Bhägavatam.

Therefore the following instruction is given in the Caitanya-caritämåta, yäha, bhägavata paòa vaisnavera sthäne ekänta äçraya kara caitanya-caraëe (Caitanya-caritämåta, Antya-lélä 5.131) Go to a Vaiñëava, a bhakta bhägavata who is the embodiment of the Bhägavatam and who is a dear devotee of Caitanya Mahäprabhu, Prema Puruñottama; hear the Bhägavatam from him, study the Bhägavatam under his guidance, and completely take shelter at the lotus feet of Çré Caitanya Mahäprabhu. caitanyera bhakta-gaëera nitya kara ‘saìga’ tabeta jänibä siddhänta-samudra-taraìga (Caitanya-caritämåta, Antya-lélä 5.132) Daily associate with the dear devotees of Caitanya Mahäprabhu; then you will be able to understand the waves in the ocean of bhägavata-siddhänta, the conclusions presented in the Bhägavatam.

It is like an unlimited ocean, siddhänta-taraìga, with many waves. Without associating with Mahäprabhu’s bhaktas, you cannot understand the siddhäntas.

The Gauḍīya Gurus Relish the Essence of All Vedas A very dear devotee of the Lord, Çréla Sanätana Gosvämé has written the Båhat-Bhägavatämåta. After Parikñit Mahäräja heard the Çrémad-Bhägavatam from Çukadeva Gosvämé, his mother Uttara Devé asked him, “Please tell me what you have just heard from Çukadeva

Je Ānilo Prema-dhana 37

Gosvämé. Just give me the nectar of what you have heard. Churn it and take the butter or essence, the amåta, and please give it to me.” When you churn milk and collect the butter, that is the essence of milk. So that book, the Båhat-Bhägavatämåta, is the nectar of the Bhägavatam, bhägavatämåta.

We all know that the Bhägavatam is nigamakalpa-taror galitaà phala, the most ripened sweetest, nectarean juicy fruit of the Vedic tree. We say this repeatedly. It is the essence of all Vedas, Upaniñads, and all other Vedic literatures. But what did Uttaradevé want to hear? She wanted to hear the essence, the ‘butter’ that came out after churning the whole ocean of the milk-like Bhägavatam. All the Gauòéya gurus relish that essence.

So, this nectar, this sweet nectarean mellow, is gauòéya-småti. You will find this mädhurya-nilayalélä, prema-lélä of Kåñëa in Vrajabhümi. All the léläs He performed there are mentioned in the gauòéyaçästras, like the Båhat-Bhägavatämåta, Caitanyacaritämåta, Gopäl-campu, Ujjvala-nélamaëi, Govindalélämåta. All these çästras speak about it.

Na Pāraye – I Cannot Repay As mentioned previously, sädhya-vastu is prema. Only Vrajendra-nandana Kåñëa, Kåñëa of Vrajabhümi, can give that prema. “Ämä vinä anye näre vraja-prema dite9, No one else but Me can give vraja-prema.” Therefore Kåñëa came as Caitanya Mahäprabhu to give this vraja-prema. Even Lord Hari cannot understand that prema. It is the only asset, the only wealth of the gopés headed by Rädhäräëé. Therefore Kåñëa became indebted. He could not pay back the debt. He said, “I cannot repay, I cannot repay, I cannot repay; na päraye, na päraye, na päraye.” The gopés were running in the dead of night, hearing the sweet singing of Kåñëa’s flute. The Tenth Canto of the Bhägavatam speaks of gopé-prema, which is çuddha-prema, pure love.

It has no tinge of karma, or jïäna, nothing: It is pure love.

Crookedness Is the Monopoly of Kṛṣṇa yat te sujäta-caraëämburuhaà staneñu bhétäù çanaiù priya dadhémahi karkaçeñu 9. Caitanya-caritämåta, Ädi-lélä 3.26

38 Je Ānilo Prema-dhana

BEN SON tenäöavém aöasi tad vyathate na kià svit kürpädibhir bhramati dhér bhavad-äyuñäà naù (Çrémad-Bhägavatam 10.31.19) The gopés are saying, “O dear Kåñëa, Your two lotus feet are so beautiful and so soft that we are very much afraid that they will be hurt if we are just holding them and putting them on our breasts, which are as hard as stone. Do the thorns and the sharp pointed stones not hurt them when You walk in the jungle of Våndävana?

We cannot understand that. We are confused whether Your soft lotus feet are turned hard by coming in contact with our hard breasts, or whether the thorns and pointed stones become soft by coming in touch with Your soft feet? We wonder about that.” pati-sutänvaya-bhrätå-bändhavän ativilaìghya te ‘nty acyutägatäù gati-vidas tavodgéta-mohitäù kitava yoñitaù kas tyajen niçi (Çrémad-Bhägavatam 10.31.16)

“O Acyuta, You are our life and soul!

Our heart is always running to You. We have come here to this jungle of Våndävana in the dead of night, leaving our husbands, our family members, our sons, brothers and friends, kicking them all. But You are such a duplicitous person! You are so crooked!”

Crookedness is the monopoly of Kåñëa. He is crooked in three places. He is not a straight person like Mahäprabhu. Sometimes, when Kåñëa disappears, the gopés say, “You are such a crooked person! You don’t know why we have come, do You? We are all enchanted by the very sweet singing of Your flute, therefore we came here running. But although You know that, You are leaving us!”

that Kåñëa cannot understand. Kåñëa says, “I cannot repay my debt. The wealth needed to repay this debt is not in My bank account.”

Rādhārāṇī Is the Only Proprietor Where is it? That wealth is in the bank of Rädhäräëé.

Rädhäräëé is the only proprietor of that wealth, mädanäkhyämahäbhäva-dhana. Great munis and åñis cannot even imagine it.

However, it is only after Kåñëa came, in the form of Çré Caitanya Mahäprabhu, to relish that gopéprema, rädhä-prema and to distribute it freely, that they can relish it. This is only by the mercy of Kåñëa in the form of Çré Caitanya Mahäprabhu, who is in the mood of Rädhäräëé, in rädhä-bhäva, gopé-bhäva. With that mood, He has relished that love, vraja-prema, gopé-prema, rädhä-prema, and He has delivered it to the world. The dear devotees of Caitanya Mahäprabhu relish it and distribute it. Therefore, it is said: yäha, bhägavata paòa vaiñëavera sthäne, ekänta äçraya kara caitanya-caraëe, approach a Vaiñëava and study the Bhägavatam under his guidance. Otherwise you cannot understand this prema-tattva.

That wealth is in the bank of Rādhārāṇī.

Rādhārāṇī is the only proprietor of that wealth, mādanākhyāmahābhāva-dhana.

Great munis and ṛṣis cannot even imagine it.

Then what does Kåñëa say in answer to this? na päraye ‘haà niravadya-saàyujäà sva-sädhu-kåtyaà vibudhäyuñäpi vaù yä mäbhajan durjara-geha-çåìkhaläù saàvåçcya tad vaù pratiyätu sädhunä (Çrémad-Bhägavatam 10.32.22) “O My dear gopés, your connection with Me is based on pure love. Family ties are very strong ties – durjara-geha-çåìkhaläù, and not easy to break. Nobody can break them, but you have broken them because of Me. You have developed so much love for Me that you have been able to break those very strong family ties. Therefore I have become indebted to you.

Even with a lifetime as long as that of Lord Brahmä or the devatas – kalpa-äyuñä10, still I will not be able to pay back the debt I have incurred in accepting your love, saàvåçcya tad vaù pratiyätu sädhunä. You must therefore kindly be satisfied by your own deeds.”

These are Kåñëa’s words. He became indebted. This is vrajabhümi-lélä. That vraja-prema is the sädhya-vastu 10. Kalpa – a day of Brahmä (millennium), Äyuñä – with a lifetime as long as.

Mahāprabhu’s Bahiraṅgā-Līlā Mahäprabhu gives that prema through chanting the holy name, hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. The distribution of love, prema-dhana through chanting, is Mahäprabhu’s bahiraìgä-lélä or gauëa-lélä, which He manifested in Nadéyä. After taking sannyäsa at the age of twenty-four, He came to Jagannätha Puré Dhäma.

He stayed in this material world for a total period of forty-eight years. Out of these forty-eight years, He spent twenty-four years in His purväçräma-lélä as Nimäi Paëòita, manifesting His gåhasta-lélä in Nadéyä. Upon coming back from Gayä He started näma-saìkértan and prema-dhana there in the courtyard of Çréväsa Paëòita with His associates. That is His bahiraìgä-lélä or gauëalélä11. For the next twenty-four years, after taking 11. Gauëa-lélä: secondary pastime.

Je Ānilo Prema-dhana 39

sannyäsa, He travelled and preached for six years in South and North India. That is also His gauëa-lélä.

The Activity of the Yuga-Avatāra For eighteen years He stayed continuously in a small room in Jagannätha Puré Dhäma known as the Gambhéra, which was in Kaçé Miçra’s house and is now the Rädhä-Kaëöha Mäöha. Surrounded by His very intimate associates, like Räya Rämänanda and Svarüpa Dämodar, He continually relished gopé-prema, rädhäprema there. That is His antaraìgä-lélä or mukhya-lélä12.

Yuga-dharma pracär nämasaìkértan is not the activity of Kåñëa’s original form, svayaà-rüpa. That is the activity of the yuga-avatära.

But when the svayaà-rüpa comes, the yuga-avatära also comes within Him. Therefore whatever activity is done, like näma-saìkértan, this premadhana through chanting, it is done by the yuga-avatära.

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?

The pure, loving conjugal dealings of Kṛṣṇa with the gopīs is sādhya-vastu.

That prema is the asset of the Gauḍīya Vaiṣṇavas, and it is relished more in viraha-bhāva, in the mood of separation, which is known as vipralambha-rasa.

The Three Causes for Mahāprabhu’s Appearance There are three internal causes (antaraìgä) 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 12. Mukhya-lélä: the most important pastime.

40 Je Ānilo Prema-dhana

These three desires are antaraìgä-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 RädhäKaëöha’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 virahabhäva, 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. And this is the invaluable asset of the gauòéya-guru-varga. Therefore one should accept a Gauòéya Vaiñëava guru who has this.

The Ointment of Love Will Be Smeared on Your Eyes Mäyä-mugdha jéva, the conditioned souls have forgotten Kåñëa, but Kåñëa has not forgotten them, He always thinks about them. So to shower His mercy on them, Kåñëa makes arrangements. First He gave çrutijïäna in the form of the Vedas and Puräëas, jévere kåpä koile kåñëa veda puräëa. Then, to teach how to understand them, He comes as guru – kåñëa guru-padma çästrera pramäëe. Thus, to impart bhägavat-jïäna or tattvajïäna, Vaiñëavas appear here and that jïäna comes with them. A bona fide Vaiñëava guru is the embodiment of Kåñëa’s mercy – kåñëa-kåpä-çré-mürti. That guru is as good as Lord Hari, säkñäd-dharitvena samasta-çästrair.

Gurudeva is always, day and night, engaged in Kåñëa’s loving service, and therefore he is very dear to Kåñëa.

He is sevaka-bhagavän – servitor Bhagavän, whereas Kåñëa is sevya-bhagavän. Kåñëa keeps the transcendental knowledge about Himself with His very dear devotee; Gurudeva. Therefore, unless one approaches such a guru, he cannot obtain that knowledge, tattva-jïäna.

Moreover, unless one receives tattva-jïäna, his eyes will not be opened. Therefore we say, oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù “I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.”

(Gautaméya Tantra) There is one verse in the Çrémad-Bhägavatam that describes how devotees can see the Lord through the ears by the process of bona fide hearing, çrutekñitapatho13. The word çrutekñita means 'first hear and then see'. Unless you hear, you cannot see. Kåñëa is not

available here; He is not seen here. Mäyä is very easily available here; therefore we succumb to mäyä. So the process of how we can see Kåñëa is by serving guru. If you hear from such a guru, then your eyes will be opened. premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti yaà çyämasundaram acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi “I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.”(Brahma-saàhitä 5.38) Premänjana, the ointment of love will be smeared on your eyes, and then you will be able to see the beautiful form of Çyämasundara Kåñëa within and without. Then you will see how He is available.

Kṛṣṇa Never Interferes with Your Independence Your eyes are not opened, because you are not hearing! You are a blind man! You are saying, “Mahäräja, I cannot follow you, I cannot hear you, I will go away and succumb to mäyä.” So? What can I do if you are not willing? You have independence. Kåñëa never interferes with your independence, so how can I interfere? If you want Kåñëa or if you want mäyä, that is up to you.

Therefore in the last part of the Bhagavad-gétä, in the Eighteenth Chapter, you will find that Kåñëa says to Arjuna, “O Arjuna, did you listen with concentrated attention to what I have said? Are all your doubts dispelled? Now you do whatever you like14.”

He gave him independence, “You may fight, if you want, or you may not fight. That is up to you.” Kåñëa does not want to interfere with your independence. But 14. Bhagavad-gétä 18.63

13. Çrémad-Bhägavatam 3.9.11

Je Ānilo Prema-dhana 41

Arjuna was very intelligent. What did Arjuna say in answer to this? arjuna uväca nañöo mohaù småtir labdhä tvat-prasädän mayäcyuta sthito ‘smi gata-sandehaù kariñye vacanaà tava (Bhagavad-gétä 18.73) “O Acyuta, by Your mercy, tvat-prasädät, all my delusion is gone, nañöo mohaù småtir labdhä, and what I had forgotten, I can remember now. All my doubts are dispelled, sthito ‘smi gatasandehaù. Kariñye vacanaà tava – I will act according to Your will.”

If Kṛṣṇa showers His mercy on some fortunate jīva, He appears before him as guru and imparts tattva-jñāna.

That means that he will fight!

What really matters is what Kåñëa wants; how Kåñëa will be pleased. It is not about our pleasure, but Kåñëa’s pleasure: änukülyena kåñëänuçélanaà15. To serve Kåñëa favourably means that I will perform activities that give pleasure to Kåñëa. It is not that I will be engaged in the activities that will give pleasure to me.

Kṛṣṇa Showers His Mercy in the Form of Guru Kåñëa gives this transcendental knowledge to sädhus, His very dear devotees. They come here to impart that transcendental knowledge. Only Kåñëa can give it and the dear devotees of Kåñëa who have received it can impart such jïäna. Kåñëa keeps it with His very, very dear devotee. Therefore demigods offer prayers to Kåñëa saying, sad-anugraha bhagavän, You shower Your mercy on the jévas through the sädhus. In Guruväñöakam we sing that by the mercy of such sädhu-guru, Kåñëa’s mercy is received, yasya prasädäd bhagavat-prasäda. kåñëa yadi kåpä kare kona bhägyaväne guru-antaryämi-rüpe çikhäya äpane 15. Bhakti-rasämåta-sindhu, verse 1.1.11

42 Je Ānilo Prema-dhana

“Kåñëa is situated in everyone’s heart as the caitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.”

(Caitanya-caritämåta, Madhya-lélä 22.47) Kåñëa in the form of guru showers His mercy on the devotees, guru-rüpe kåñëa kåpä karena bhaktagaëe16. If Kåñëa showers His mercy on some fortunate jéva, He appears before him as guru and imparts tattva-jïäna. Kåñëa has given this tattva-jïäna to the sädhus who are always in deep loving service to Him. Karmis, jïänés, and yogés cannot impart tattva-jïäna.

There are twelve mahäjanas17, a mahäjana-paramparä, through which that tattva-jïäna comes.

Two Types of Happiness Everybody wants änanda – pleasure, but material happiness is ädy-antavantaù – fleeting, and its 16. Caitanya-caritämåta, Ädi-lélä 1.45 17. The following verses are stated by Yamaräja: svayambhür näradaù çambhuù kumäraù kapilo manuù prahlädo janako bhéñmo balir vaiyäsakir vayam dvädaçaite vijänémo dharmaà bhägavataà bhaöäù guhyaà viçuddhaà durbodhaà yaà jïätvämåtam açnute “Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhägavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.” (Çrémad-Bhägavatam 6.3.2021)

consequence is unlimited misery. It is not real änanda if its consequence is unlimited misery! There are two types of happiness: sva-sukha – giving pleasure to one’s own senses, and prema-sukha – giving pleasure to the senses of Kåñëa; käma and prema.

Guru Is Svarũpa-Śakti-Puṣṭa-Parikara As mentioned before; Kåñëa in Vrajabhümi is kiçorakåñëa. Whatever lélä He does is prema-lélä, which is enacted by His svarüpa-çakti. The very dear devotees, premé-bhaktas, know this lélä-rahasya-tattva. One who is very fortunate can have a guru who knows that premalélä-tattva, who is svarüpa-çakti-puñöa-parikara18. It is sometimes said that guru is svarüpa-çakti-puñöa-parikara.

Only he can impart such tattva-jïäna. One who is running after his own happiness cannot understand, or cannot be interested in this vraja-lélä kahani. He cannot get prema-dhana at all. He will be cheated, whereas one in the association of such premé-bhaktas can receive this knowledge by their mercy.

Kṛṣṇa-Kṛpā-Śrī-Mũrti The Embodiment of Kṛṣṇa’s Mercy Who is Bhagavän? How is He prema-maya and rasa-maya, full of prema and mellow? How does He keep His dear devotees always drowning in this ocean of mellow? Who can understand this? It is only in the association of a premé-bhakta-guru that one fortunate jéva may understand it, otherwise no one can. Unless one gets the mercy of such gurus and sädhus who are the embodiment of the mercy of Kåñëa – kåñëa-kåpäçré-mürti – one cannot understand the message of the kingdom of love. So, bhagavat-svarüpa-jïäna comes through such dear devotees of Bhagavän, not through jïänés, yogis, or karmis.

The Message of the Kingdom of Love Svataù siddho vedo hari-dayita-vedhaù-prabhåtitaù19, it is said that it is only those who are hari-dayita – very dear to Lord Hari, know the message of the kingdom of love. Mahäjanas like Närada, Vyäsa, Çuka, and later on like Rüpa, Sanätana, Svarüpa Dämodar Gosvämé, 18. Svarüpa-çakti-puñöa-parikara – an associate nourished by Kåñëa’s çakti.

19. Daça-müla (1)

Bhaktivinoda Öhäkura, Bhaktisiddhänta Sarasvaté and my revered spiritual master Bhaktivedanta Swami, are very dear devotees of Caitanya Mahäprabhu. By their mercy that message has come here to this material platform. They bring that message here and give it to us. We can get that message only by their mercy, otherwise how can you get it and understand it? Such premé-bhaktas have the complete vision of Çyämasundar Kåñëa in Vrajabhümi.

When Vyäsadeva was confused and was not peaceful even after writing all çästras, his guru, Närada Muni came and told him, “You have not written Kåñëa’s nectarean kathä, so how can you get peace? You write the Bhägavatam!” Then, by the mercy of his guru, Vyäsadeva saw, in samädhi, the complete form of Bhagavän, apaçyat puruñaà pürëaà.20 From that Vedavyäsa, the Bhägavata has come to us. That Vedavyäsa is jagat-guru, and the Bhägavata is filled with prema-tattva.

Two Bhāgavatas çrimad-bhägavatam pramäëam amalaà premä pum-artho mahän çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù (Caitanya-maïjuñä, Çrénätha Cakravarté) It is Mahäprabhu’s opinion that the ÇrémadBhägavatam is amala-pramäëa, the spotless truth in which this prema-tattva has been presented, premä pumartho mahän. In the Caitanya-bhägavata Våndävana Däs Öhäkur has said, prema-maya bhägavata—çré-kåñëera aìga tähäte kahena yata gopya kåñëa-raìga “The Çrémad-Bhägavatam is filled with ecstatic love. It is the body of Lord Kåñëa. All confidential pastimes of Kåñëa are described in it. (Caitanya-bhägavata, Antya-khaëòa 3.516) dui sthäne bhägavata-näma çuni-mätra grantha-bhägavata, ära kåñëa-kåpä-pätra “There are two types of bhägavatas, namely the book Bhägavata and the person who has attained the mercy of Kåñëa.”

(Caitanya-bhägavata, Antya-khaëòa 3.532) 20. Çrémad-Bhägavatam 1.7.4

Je Ānilo Prema-dhana 43

eka bhägavata baòa — bhägavata-çästra ära bhägavata — bhakta bhakti-rasa-pätra

is still most essential. (Caitanya-caritämåta, Madhya-lélä 22.83)

“One of the bhägavatas is the great scripture Çrémad-Bhägavatam, and the other is the pure devotee absorbed in the mellows of loving devotion.” (Caitanya-caritämåta, Ädi-lélä 1.99)

The birthplace of bhakti is sädhu-saìga, the association of devotees. By the association of premébhaktas, we get kåñëa-prema, which is the goal, sädhyavastu. Mahäprabhu is a practical teacher, who has taught us by setting the example in His own life. He was always in the association of very intimate devotees: Svarüpa Dämodara Gosvämé, Räya Rämänanda.

Thereby He has taught us that one should always be in the association of such devotees. The association of devotees is superior to the association of the Lord.

It is not that one who is situated in çaraëägati does not need sädhu-saìga. Kåñëa is not submitted only by çaraëägati. Even if one is established on the platform of çaraëägati, he still needs sädhu-saìga. Then Kåñëa will be very easily submitted.

In Bhägavata it is said,

dui bhägavata dvärä diyä bhakti-rasa, täìhära hådaye täìra preme haya vaça “Through the actions of these two bhägavatas 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.”

(Caitanya-caritämåta, Ädi-lélä 1.100) This Bhägavata is the body of Kåñëa. It is premamaya, full of prema.21 All the confidential léläs of Kåñëa are described in it. In two places we hear the name ‘bhägavata’: one is grantha-bhägavata – the book Bhägavata, and the other is bhakta-bhägavata – the devotee who is the container of bhakti-rasa, bhaktirasapätra. Kåñëa gives bhakti-rasa, the mellow of bhakti through these two bhägavatas, and He becomes bound up in the heart of such premé-bhakta with that premabhakti. The Bhägavata has come to us through the bhakta-bhägavatas, those who are very dear to Kåñëa.

Therefore, you must go and approach such a bhaktabhägavata to understand Kåñëa. If you want to bind Kåñëa in your heart, then you must get that bhakti-rasa, that prema-rasa from him.

One must approach a bona fide guru who is very dear to Lord Kåñëa, prabhor yaù priya, a premé-bhakta and accept that guru as ätma-daivata, one’s worshippable Lord; one should hear Bhägavata from him and get educated on bhägavata-dharma, and serve him without duplicity, niñkapaöa buddhi sevä, paripraçnena sevayä.

Then, ätmätma-do hariù, Lord Hari who is the soul of the souls, becomes very, very pleased.

The Birthplace of Bhakti

How Is Kṛṣṇa Pleased?

Is Sādhu-Saṅga Mahäprabhu has said, kåñëa-bhakti-janma-müla haya sädhu-saìga kåñëa-prema janme, teìho punaù mukhya aìga “The root cause of devotional service to Lord Kåñëa is association with advanced devotees. Even when one’s dormant love for Kåñëa awakens, association with devotees 21. Editor’s note: Prema-tattva is presented in the ÇrémadBhägavatam.

44 Je Ānilo Prema-dhana

tatra bhägavatän dharmän çikñed gurv-ätma-daivataù amäyayänuvåttyä yais tuñyed ätmätma-do hariù (Çrémad-Bhägavatam 11.3.22)

Bhagavän Kåñëa has said elsewhere in the Bhägavata how He is pleased: guru-çuçrüñayä yathä. How is He pleased? näham ijyä-prajätibhyäà tapasopaçamena vä tuñyeyaà sarva-bhütätmä guru-çuçrüñayä yathä (Çrémad-Bhägavatam 10.80.34) “I am not as pleased with that person who follows the principles of varëa and äçrama-

dharma, or who undergoes very severe austerity, as I am pleased with the person who is always engaged in guru-sevä, service to guru.”

Remember this verse! Do not forget it. Kåñëa said this to Sudämä Vipra, His gurukula friend when he came to Dvärakä to meet Him. That is Kåñëa’s statement. And the previous verse of the Eleventh Canto says the same thing. Thus, Lord Kåñëa becomes very pleased with those devotees who cultivate bhakti while staying in the association of Vaiñëavas, and He becomes submitted to them. There is no other means to obtain Kåñëa. Therefore the Mahäjanas and Narottama däsa Öhäkura as well as Bhaktivinoda Öhäkura have all glorified the Vaiñëavas.

Sādhu-Saṅga

“My dear King Rahügaëa, unless one gets the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realise the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy, by following the rules and regulations of householder life, by leaving home as a vänaprastha, by accepting sannyäsa or by undergoing severe penances in winter, like keeping oneself submerged in water or surrounding oneself in summer by fire in the scorching heat of the sun. There are many other processes to understand the Absolute Truth but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.” (Çrémad-Bhägavatam 5.12.12)

Is the Only Desirable Boon

That is the only boon! Then the Seventh Canto of the Bhägavatam states,

When Lord Viñëu appeared before the Pracetas who were undergoing tapasya under water, He asked them which boon they wanted. They said,

naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad-arthaù mahéyasäà päda-rajo-’bhiñekaà niñkiïcanänäà na våëéta yävat

tulayäma lavenäpi na svargaà näpunar-bhavam bhagavat-saìgi-saìgasya martyänäà kim utäçiñaù (Çrémad-Bhägavatam 1.18.13) “We are residents of martya-bhümi, this material world, where there is birth and death. What boon is there for us? The only boon is bhagavat-saìgi-saìgasya; sädhu-saìga. Attainment of the heavenly planets, svarga, or even brahma-säyujya-mukti, näpunar-bhavam cannot be compared to even one moment of association with such sädhus.”

Where there is a sun, a moon, and birth and death, that is martya-pura. For people of that place, the only boon is sädhu-saìga. The Pracetas said, “This sädhusaìga is the only boon required for us, nothing else.”

Jaòa Bharata told King Rahügaëa: rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekam

“Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kåñëa conscious and taking shelter of the lotus feet of the Lord in this way can one be freed from material contamination.” (Çrémad-Bhägavatam 7.5.32)

Sādhu-Saṅga Is Glorious The Çrémad-Bhägavatam teaches the glories of sädhusaìga. If somebody associates with women – yoñit, or yoñit-saìgé – those who are very much attached to women, what will happen to them? They will be very, very bewildered; delusion will arise. Whereas, if one associates with bhägavata-bhaktas, pure Vaiñëava sädhus, what will happen? There will be no more delusion; it will all vanish. You will get spiritual strength. No one can check one who has developed this spiritual strength from sädhu-saìga; mäyä cannot check him. This is the glory of sädhu-saìga.

Je Ānilo Prema-dhana 45

It is said in the Tenth Canto of Bhägavata, bhaväpavargo bhramato yadä bhavej janasya tarhy acyuta sat-samägamaù sat-saìgamo yarhi tadaiva sad-gatau parävareçe tvayi jäyate matiù (Çrémad-Bhägavatam 10.51.53) “After having undergone birth in lakhs and lakhs of species in lakhs and lakhs of brahmänandas, the time to stay in this world has come to an end for a jéva who meets Your devotees, O Acyuta. Then he will develop kåñëa-bhakti.”

That means when his wandering in this material world and revolving in lakhs of species has come to an end, at that time he comes for sädhu-saìga. brahmäëòa brahmite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja (Caitanya-caritämåta, Madhya-lélä 19.151) “Undergoing lakhs, and lakhs of species, wandering in lakhs, and lakhs of brahmäëòas, if good fortune arises for some jéva, he comes for sädhu-saìga.”

This verse confirms what is said in the verse from the Bhägavatam: When one comes for sädhu-saìga it is to be understood that good fortune has arisen for him, otherwise he would not have come.

Mahäprabhu gave a simple definition: One who knows kåñëa-tattva is guru, yei kåñëa-tattva-vettä, sei ‘guru’ haya.23 When he comes in contact with a kåñëa-tattvavit

The sādhu’s words, like sharp arrows, are not penetrating the hard layer of your material life, which is so thick that they cannot penetrate. sädhu and hears from him, if he is very fortunate, he can understand: who am I? I am kåñëa-däsa. Then he will say: Alas! Why did I become mäyä-däsa? No more mäyä! Why have I become mäyä-däsa for so many lakhs of lives? Not one life or two lives, I have already been mäyä-däsa for lakhs of lifetimes! Now no more, no more!

Why did you become mäyä-däsa? The sädhu’s words, like sharp arrows, are not penetrating the hard layer of your material life, which is so thick that they cannot penetrate.

Māyā Becomes Powerless

Alas! Why Did I Become Māyā-Dāsa?

kende bole, ohe kåñëa! ämi tava däsa tomära caraëa chäòi’ haila sarva-näça

Bhaktis tu bhagavad-bhakta-saìgena parijäyate22 – by the association of bhaktas, sädhus, one can develop bhakti. After coming in contact with a sädhu and hearing from a sädhu, he comes to the bhakti-paöha, the path of devotion. Otherwise no one can develop bhakti. Then it is to be understood that his material life is coming to an end. Then he will be attracted to Bhagavän Çré Kåñëa.

Then he cries before Kåñëa and says, “O Kåñëa I am Your däsa. Having neglected Your lotus feet I have brought ruination on my own head.” (Çré Prema-vivarta 6.9)

ei-rüpe saàsära bhramite kona jana sädhu-saìge nija-tattva avagata hana nija-tattva jäni ära saàsära na cäya kena vä bhajinu mäyä kare häya haya (Çré Prema-Vivarta 6.7-8) 22. Båhan-näradéya Puräëa

46 Je Ānilo Prema-dhana

ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita-dhülé-sadåçaà vicintaya (Çikñäñöaka 5) “O nanda-tanuja, O son of Nanda Mahäräja, I am Your kiìkara, I am Your servant but I have fallen here in this dreadful 23. Caitanya-caritämåta, Madhya-lélä 8.128

1

ocean of materialistic existence and have been drowning here from time immemorial. Please accept me as a speck of dust at Your lotus feet.

Let Your servant serve You.” This is his prayer. By coming in contact with a sädhu and after hearing from him, he will understand in tattva that ‘I am kåñëa-däsa’, and he will pray like that. Then Kåñëa will hear him and understand: now he is crying for Me. Kåñëa yena cit-çaktir abala mäyä hoy durbala – then spiritual potency comes, that person becomes very strong and mäyä becomes powerless.

— Śrīla Gour Govinda Svāmī 24 July, 1995, Paris, France.

Je Ānilo Prema-dhana 47

48 Je Ānilo Prema-dhana

Vrindavan Das

Taking Care of Bhakti-latā The Four Types of Anarthas

B

efore coming for sädhu-saìga you have many anarthas. As long as these anarthas are present one cannot develop these good qualities at all. There are four types of anarthas. They are (1) asat-tåñëä – material desires, (2) hådaya-daurbalya – weakness of heart, (3) aparädha – offences, and (4) tattva-bhräma – not clearly understanding or misunderstanding spiritual knowledge.

What is asat-tåñëä? Hankering for bhukti and mukti. This is anyäbhiläña. Bhukti-kämanä is hankering for material enjoyment, and muktikämanä is hankering for liberation.

Next is hådaya-daurbalya, weakness of heart.

What is weakness of heart?

Devotee: Attachment to temporary things like kuöinäöé? Çréla Gour Govinda Swami: Yes, kuöinäöé. Kuöinäöé means käpaöya – crookedness, faultfinding nature, mätsarya – envy, pratiñöhä – name, fame and prestige.

Then there are aparädhas: vaiñëava-aparädha, seva-aparädha, näma-aparädha, and other aparädhas.

The fourth anartha is tattva-bhräma. That means not being conversant with the tattvas – svéya-tattvabhräma, éça-tattva-bhräma, mäyä-tattva-bhräma. The bhräma of not having a clear understanding of these three tattvas; what içä-tattva is, what çakti-tattva is and what mäyä-tattva is. Who you are; what your own tattva is. All these are anarthas and as long as they are present one cannot develop those good qualities.

A Question of Cultivation How can these anarthas be destroyed? The anarthas are destroyed when a person associates with sädhus – adau sädhu-saìga. By hearing from sädhus and viçväsa, putting unflinching faith in the words of sädhu-çästra-guru, one develops çraddhä, adau çraddhä. In sädhu’s association there are discourses on éça-tattva, jéva-tattva and guru-tattva. All tattvas are discussed. Then the jéva understands who he is, “Oh, I am kåñëa-däsa. Kåñëa is my eternal master and I am His eternal servant.” Now he understands his real identity. He understands who the Supreme Lord is and his relationship with the Supreme Lord.

Nija-tattva jani ära saàsära na cay kena vä bhajinu mäyä kare kaya hay (Prema-vivarta 8) – then he cries, “Oh alas! What am I doing? For lakhs of lives I have not taken shelter at the lotus feet of Kåñëa.

I have not served Kåñëa. I have not become kåñëadäsa, but I have become mäyä-däsa.” All these anarthas are there in the heart prior to coming to sädhu-saìga. But when a person associates with a sädhu, hears from him and puts complete faith in the words of sädhu, then he cultivates it in his life.

It is a question of cultivation.

Cultivation & Attraction Why does Lord Balaräma have a plough in His hand? And why does Lord Kåñëa have a flute?

Lord Balaräma is guru-tattva, Nityänanda-Räma, Guru-Nityänanda-Räma. The significance of the plough is that the land will be cultivated with the plough. The land is your heart. It is land that needs cultivation. So therefore the plough is needed.

Je Ānilo Prema-dhana 49

Then, after it is properly cultivated, the barren How is Bhakti-Latā-Bīja obtained? land turns into fertile land. How will your barren land become fertile without cultivation? SädhanaThen what is bhakti-latä-béja, the seed of bhaktibhakti, viddhi-märge-karñaëa is this cultivation. That latä? Béja means ‘seed’. From which seed does the is why Balaräma has a plough. He is guru-tattva. bhakti-latä sprout? That seed After the heart is purified is bhakti-latä-béja. And how and properly cultivated, As one waters the bhaktiit is obtained? It is obtained when there are no more by the mercy of guru and weeds, pebbles or thorns, latā-bīja, the seed sprouts, Kåñëa, kåñëa-kåpäte guru-mile you will have developed and the creeper gradually bhakti-latä-béja. This bhaktivery nice fertile soil. Then latä-béja is different from the seed will be sown. And grows to the point where anyaviläsa-béja, karma-béja or while watering it, the bhaktiit penetrates the walls of jïäna-béja. It is different from latä, creeper of devotion the seed of fruitive activity this universe and goes will begin to sprout. When and the seed of jïäna. This it is growing nicely then beyond the Virajā River, bhakti-latä-béja is different Kåñëa will come and the from all these seeds. Yasya lying between sweet sound of His flute will prasädäd bhagavat-prasädo attract you, äkarñaëa. So the spiritual world and yasyäprasädän na gatiù kuto this is why Lord Balaräma ’pi, if guru is pleased then the material world. has a plough and Kåñëa has automatically you get the a flute. It is karñaëa and mercy of Kåñëa. If guru is äkarñaëa. Plough means displeased then this bhakti-latä-béja, the seed of the cultivation, or karñaëa in Sanskrit. One of the names of Balaräma is Haladhara or Läìgalé. bhakti creeper, will never be available to you. What Plough in Sanskrit is läìgala or hala. Therefore, will be available if guru is displeased? When guru is one who has this hala or läìgala is called Haladhara displeased only anyaviläsa-béja – the seed of material or Läìgalé, which refers to Balaräma because of desires, karma-béja – the seed of fruitive activity, karñaëa, cultivation. And Kåñëa attracts with or jïäna-béja – the seed of jïäna will be available.

His flute, äkarñaëa. The significance of Kåñëa Then only these béjas will be available to you but and Balaräma – plough and flute – is cultivation not bhakti-latä-béja. This is what has been said. and attraction. This is the purport to the Kåñëa- So one who is really fortunate gets this seed, this Balaräma Mandir here [in Bhubaneswar]. First bhakti-latä-béja. One who is not fortunate cannot Lord Balaräma will use His plough and repeatedly get it. Therefore it is stated brahmäëòa brahmite cultivate the land. Only after all filth and nasty kona bhägyavän-jéva, a bhägyavän, fortunate jéva gets things are destroyed, the land, which is the heart, is it. properly cultivated. Then the land is ready for the Regular Watering seed, the bhakti-latä-béja, to be sown. Then you, the mälé, or gardener, have to take care of it by regular watering. Çravaëa-kértana-jale karaye secana – if you mälé haïä kare sei béja äropaëa water the seed gradually by the process of çravaëa çravaëa-kértana-jale karaye secana and kértana [hearing and chanting], the seed will (Caitanya-caritämåta, Madhya-lila 19.152) begin to sprout (Caitanya-caritämåta, Madhya-lélä 19.152). This çravaëa, hearing from the lips of Once the seed is sown regular watering is needed. sädhu, Vaiñëava, guru, äcärya and chanting under What is that watering? Çravaëa and kértana: hearing his guidance, is watering. and chanting. This regular hearing and chanting is

50 Je Ānilo Prema-dhana

the watering of that seed, bhakti-latä-béja. Then the seed sprouts and it will gradually grow.

A Creeper Needs Support

upajiyä bäòe latä ‘brahmäëòa’ bhedi’ yäya ‘virajä’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ jäya

A latä, creeper needs support. When planting a creeper, you place a stick next to it and then, with the support of that stick, it grows. So, what is the support of the creeper here? The lotus feet of Kåñëa are that support, ‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa. The creeper entwines itself around the lotus feet of Kåñëa, there in Goloka-Våndävana.

“As one waters the bhakti-latä-béja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajä River1, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Våndävana.”

tabe yäya tad-upari ‘goloka-våndävane’ ‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa “Being situated in one’s heart and being watered by çravaëa-kértana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kåñëa, who is eternally situated in the planet known as Goloka Våndävana, in the topmost region of the spiritual sky. (Caitanyacaritämåta, Madhya-lélä 19.153-154)

Thus, there must be regular watering.

Otherwise how will it grow? As it gradually grows it penetrates this brahmäëòa. Then it goes to where the Virajä River is. Crossing the Virajä River it goes to the Brahman effulgence. After penetrating the Brahman effulgence it goes to para-vyoma, the spiritual sky. The creeper grows and grows until at last – tabe yäya tad-upari ‘goloka-våndävana’ – it reaches Goloka-Våndävana.

1. Virajä River: a transcendental current flowing from the perspiration of the body of the Lord. The Virajä River divides the material world from the spiritual world. On one side of the river Virajä is the effulgence of Brahmaloka and innumerable Vaikuëöha planets, and on the other side is this material world. It is to be understood that this side of the Virajä River is filled with material planets floating in the Causal Ocean. The name Virajä indicates a marginal position between the spiritual and material worlds, but the Virajä River is not under the control of the material energy. Consequently it is devoid of the three guëas; therefore it is called Virajä. The prefix vi means vigata (completely eradicated), and rajas means “the influence of the material world”.

tähäì vistärita haïä phale prema-phala ihäì mälé sece nitya çravaëädi jala “The creeper greatly expands in the Goloka Våndävana planet, and there it produces the fruit of love for Kåñëa.

Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.” (Caitanya-caritämåta, Madhya-lélä 19.155)

Then the creeper flowers and at last it produces fruit, tähäì vistärita haïä phale prema-phala. That fruit is prema, kåñëa-prema, prema-phala. But you still have to regularly give water, hearing and chanting, ihäì mälé sece nitya çravaëädi jala. Do not stop or cease the watering process, it must regularly go on.

— Śrīla Gour Govinda Svāmī 5 December, 1991, Bhubaneswar, India.

Je Ānilo Prema-dhana 51

Srī Guru Makes

Jñāna-surya

Rise in Your Heart tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù

“J

ust try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the truth.” (Bhagavadgétä 4.34)

Ācāryas Have Come to Impart Tattva-Jñāna This is the process: approach a guru who has seen the Absolute Truth, who knows it, who has received it and who can impart this tattva-jïäna and dispel your darkness caused by ignorance. Your heart will be completely enlightened with tattvajïäna. Ignorance is darkness and jïäna – knowledge, is light, äloka, jïänäloka. Knowledge means this tattva-jïäna. This tattva-jïäna is like an effulgent light, and being devoid of tattva-jïäna is ignorance, darkness. So those gurus, äcäryas are so merciful that they have come here to impart this tattvajïäna to you. That means to dispel the darkness prevailing in your heart and enlighten your heart forever with effulgent light, jïäna, tattva-jïäna.

Then you will be able to see. You are groping in the darkness, but when you get that tattva-jïäna from such a guru, if you are fortunate, then your darkness is completely dispelled. Your whole heart will be completely enlightened with that effulgent

52 Je Ānilo Prema-dhana

light of tattva-jïäna. Then you see things as they are. oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù “I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

Guru Fills My Heart with the Effulgent Light of Tattva-jñāna I was born in darkness. That means I was blind and could not see. The spiritual master is so merciful that he opened my eye, dispelled my darkness and filled my heart with that effulgent light of tattvajïäna, the eye of knowledge, çästra-cakñu. Cakñu means eye. Çästra-cakñu or jïäna-cakñu – the eye of intuition, the eye of Vedic knowledge – is the eye through which you can see that Absolute Truth.

That guru mercifully has opened my eye. I pay my obeisances unto that guru, tasmai prapadye. He is so merciful. It is said that this is guru’s business.

By Hearing Guru’s Kīrtana with Concentrated Attention And how does he do it? Guru does kértana: hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare

räma räma räma hare hare. He does näma-kértana, mantra-kértana, kathä-kértana, kåñëa-kathä-kértana, bhägavata-kathä-kértana and the çiñya, disciple, who is very serious, very simple hearted, and who has put complete faith in his guru, opens the ear and hears it with concentrated attention. Thereby you can drink that nectar through the ear. This is the nectar guru is giving. You should hear and by serving guru, pleasing him and enquiring humbly he will impart tattva-jïäna out of mercy. Only by his mercy you will have it. Then when your eye is opened, you can see the Absolute Truth. That ointment is now smeared on your eyes. premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti yaà çyämasundaram acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi “I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.” (Brahma-saàhitä 5.38)

Premāñjana Is Smeared on Your Eyes That aïjana, that ointment, premäïjana, is now smeared on your eyes. How? By hearing guru’s kathä-kértana, näma-kértana, mantra-kértana, with concentrated attention and opening your ear, that ointment will automatically be smeared. In other words, it will open that eye, that jïäna-cakñu, bhakti-cakñu. This bhakti-cakñu, the eye of devotion is opened now and through that eye you can see the all-beautiful Çyämasundara, the Absolute Truth. That is the mercy of guru.

This is the meaning of tattva-jïäna, jïäna-cakñu, the eye of knowledge through which you can see the Absolute Truth. Then you will be fixed in this tattva. One, who is fixed in this tattva, possesses the real eye and can see the Absolute Truth and all his activities are now perfect. As long as you have not received this tattva-jïäna, as long as you

are not fixed in this tattva-jïäna, your eye has not been opened, you cannot see the Absolute Truth and all your activities are not perfect, but imperfect. However, by constantly hearing çrutagrahétä-bhakti, by constantly hearing the bona-fide guru who is imparting this tattva-jïäna, and have complete faith, simple faith, you will be able to possess that eye of intuition, the eye of devotion, that spiritual eye through which you can see the Absolute Truth. That is the work of the guru. Guru does this.

A Bona Fide Guru Helps to Achieve the Goal of Human Life That means guru dispels the darkness in your heart caused by ignorance and enlightens your heart with transcendental knowledge. In other words guru makes that tattva-jïäna, that Absolute Truth arise in your heart in the same way as the sun rises. Guru makes that sun, jïäna-surya – the sun of tattva-jïäna, rise in your heart. This is philosophy.

The Sun of Transcendental Knowledge When the sun rises the darkness is completely dispelled. That is what guru does. That is the activity of guru. He can make that jïäna-surya, the sun of that transcendental knowledge rise in your heart. That is the goal of your human life. He, who helps you to achieve this goal and is so merciful, is guru. He is suhådaà.1 This is a bona fide guru, and this is how all Gauòéya Vaiñëava äcäryas are.

Through their tattva-jïäna upadeça2 they impart their mercy and give you this nectar. And this nectar is to be drunk through the ear, karëa-puöe pivanti.3 — Śrīla Gour Govinda Svāmī 22 September 1991, Bhubaneswar, India.

1. suùrdaà: ever well-wisher, the benefactor.

2. upadeça: instruction 3. karëa-puöe: the earholes. pivanti: relishes.

Je Ānilo Prema-dhana 53

Vrindavan Das

Who Will Give Us the Right To Serve Rādhānātha?

R

ädhäräëé and Her expansions, sakhémaïjarés, are all guru-vastu; they are all gurus. Nikuïja-yüno rati-keli-siddhyai, that is gurutattva, that is gurudeva. Abhinna-tattva1 is gurudeva.

Gurudeva gives you the right to serve Kåñëa, and without his mercy, without guru, who will give you this right? Only one who is abhinna-tattva to Värñabhänavé Rädhäräëé will give that right; that is guru-tattva.

covered over by the dense darkness of ignorance.

He is groping in the dark.

Vede tri-tattva kaya – the Vedas mention three tattvas: sambandha, abhidheya and prayojana.

Sambandha-tattva is the tattva based on relationship, abhidheya is bhakti, and prayojana is prema. So when we consider this prayojana-tattva then kåñëa-prema comes up. Without the mercy of such a premibhakta, who is very dear to Rädhäräëé, how can you get that kåñëa-prema? Without that mercy how can one understand that prayojana-tattva?

How can the sädhaka, who cannot understand this guru-tattva and who cannot see the real svarüpa of guru (svarüpa-tattva), get direction on his bhajana-patha? Who will give him direction on this path of devotional service? He cannot understand sädhya-tattva, kåñëa-prema, the goal.

Sädhana and sädhya are the means as well as the end; that is prema-tattva. The means is bhakti and the goal is prema, love. Kåñëa can only be bound with the rope of love; He is the object of love, prétiviñaya. One who does not understand this, how can he do bhajana? He does not know whose bhajana he will do. He cannot do bhajana. He is completely

Guru-Sevā Is also Śrīmatī-Sevā

So in the question of guru-tattva, where there is the relationship with Rädhä, the goal, sädhya-tattva is Rädhänätha. So one who has not established his relationship with Rädhäräëé, or with any of Her expansions, cannot serve Rädhänätha. Who will give him that right?

Gurudeva is very dear to Rädhäräëé. He is rädhä-préya-sakhé, a very dear girl companion of Rädhäräëé. So guru-sevä is also çrématé-sevä. Thus to serve guru means to serve Rädhäräëé, because he is very dear to Rädhäräëé. Service to Rädhäräëé means service to guru and service to guru means service to Rädhäräëé. To become the servitor of guru means to become the servitor of Rädhäräëé and thus to become the servitor of Kåñëa. This is the tattva. Only those who know this tattva and are fixed in this tattva, can render loving service to Kåñëa. Unless one knows all these tattvas one cannot tread this path of devotional service, or bhajana-patha. But one who knows this guru-tattva perfectly well, knows that the guru is a dear devotee of Rädhäräëé, priya-jana and non-different from Rädhäräëé and Her expansions. He knows that tattva. And that gurudeva is very dear and intimate to Çrématé Rädhäräëé.

1. Abhinna-tattva: non-different, identical.

Je Ānilo Prema-dhana 55

Rādhārāṇī Is My Guru Kåñëa accepts Rädhäräëé as guru. Kåñëa has said; rädhikära prema-guru, ämi-çiñya naöa sadä ämä nänä nåtye näcäya udbhaöa “The love of Rädhikä is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.” (Caitanyacaritämåta, Ädi-lélä 4.124)

paramparä, which means rädhä-paramparä, because Gaurasundara is in rädhä-bhäva. So those who are gauränugas, followers of Gaura, they are rädhänugas, followers of Rädhäräëé, because rädhä-bhäva is predominating in Gaura. This is gauòéya-gurudhära2. This is guru-tattva.

— Śrīla Gour Govinda Svāmī 18 August 1993, Bhubaneswar, India.

In our guru-paramparä Kåñëa is at the top, but He has said, “Rädhikära prema-guru, ämi-çiñya naöa – in loving affairs My guru is Rädhäräëé.”

So who is at the topmost platform of guru in the paramparä? That is Rädhäräëé. Although Kåñëa occupies the topmost position, He states, “She makes Me dance according to Her tune. I’ll dance!

I’ll dance! Ämi-çiñya naöa – I am Her disciple.” Naöa means ‘dancer’. The guru makes the disciple dance, “Go there! Come here! Up-down, up-down!”

Thus, in the guru-paramparä Rädhäräëé holds the topmost position. This is guru-tattva. Only by serving guru you will attain vraja-sevä-adhikära, the right to serve Kåñëa, Rädhänätha in Vrajabhümi.

And Gauräìga Mahäprabhu is rädhä-bhävasuvalita-tanu. In this regard He has said: gaura aìga nahe mora—rädhäìga-sparçana vrajendra-suta vinä teìho nä sparçe anya-jana (Caitanya-caritämåta, Madhya-lélä 8.287) “This is not the body of Gaura. This is the body of Rädhä. Only Vrajendra-suta, the son of Nanda Mahäräja can touch this body. No one else can.”

Gaura Himself said this. Thus rädha-bhäva is predominating in Him. In our guru-paramparä when Gaura comes, then Rädhä comes. That guru-paramparä in which Gaura comes is Rädhä’s paramparä. That guru-paramparä is gaura-

56 Je Ānilo Prema-dhana

2. The line of Gauòéya Vaiñëava gurus.