With just FOUR DAYS LEFT until Sri Chaitanya Mahaprabhu’s divine appearance day, the spiritual heart of Mayapur is beating stronger than ever.

And today — we celebrate the beautiful Boat Festival.

Throughout the year in Mayapur Dham, many wonderful festivals take place — each one glorious in its own time. The Boat Festival… the majestic Elephant Procession (Gaja Vahana Utsava)… the sacred Ganga Puja… Jula Yatra… and so many more. These festivals unfold across the calendar, each with its own sweetness.

But during Gaur Purnima, something extraordinary happens.

During this sacred festival period, you can experience a glimpse of all these celebrations together. It is like the essence of Mayapur Dham condensed into these powerful days. If you are not able to be here throughout the year, Gaur Purnima is your opportunity to witness the heart of Mayapur in one divine, unforgettable season.

The Boat Festival today is just one jewel in this grand garland of celebrations. It will be followed by the Elephant Procession — Gaja Vahana Utsava — then Ganga Puja, immersion ceremonies, and so much more, all leading us to the grand climax on 3rd March — Gaur Purnima.

And, tomorrow, the 28th of February, we observe the Shantipur Festival, where thousands of pilgrims gather at the home of Madhavendra Puri to honor the historic kitchari prasadam offering. 

What makes this festival especially merciful is the divine promise associated with the prasadam. Lord Chaitanya Mahaprabhu said that anyone who gives or receives prasadam here on this sacred day will receive Krishna-prema — the pure love of God.

Throughout the entire day, tens of thousands of people are lovingly fed kitchari Prasadam — cooked, offered, and distributed with devotion — and the mood of kirtan, blessing, and spiritual emotion fills the atmosphere.

This is why these next four days are so important.

Thousands of pilgrims are already here. Thousands more are arriving. Seva is expanding by the hour — prasadam distribution, deity seva, personal pujas,  — everything is happening now!

And with only four days remaining, this is truly a moment most valuable!

If you have been thinking of contributing…
If you have been wanting to be part of this celebration…
If your heart feels even a small inspiration…

This is the time.

Your support right now — in these final four days — will make an immediate and tangible difference. It will directly help serve the devotees who have come from near and far to honor Sri Chaitanya Mahaprabhu.

Even if you cannot be physically present in Mayapur, you can still be spiritually present through your offering.

Please visit the page or click the link below to contribute toward the Gaur Purnima festival:

https://www.mayapur.com/festivals/Gaura-Purnima-Day 

These four days are precious. Rare. Powerful.

Let us come together and make this Gaur Purnima truly glorious — for the Lord, for the devotees, and for the world.

Source: https://www.mayapur.com/en/blog/four-days-left-until-sri-chaitanya-mahaprabhus-divine-appearance-day

By Giriraj Swami

On the occasion of Sri Madhavendra Puri’s disappearance day, we share two verses and purports from Sri Caitanya-caritamrta which, by Sri Madhavendra Puri and Srila Prabhupada’s causeless mercy, may help us progress in Krishna consciousness.
jaya sri madhavapuri krsna-prema-pura
bhakti-kalpatarura tenho prathama ankura
“All glories to Sri Madhavendra Puri, the storehouse of all devotional service unto Krsna! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified.”
Purport: “Sri Madhavendra Puri, also known as Sri Madhava Puri, belonged to the disciplic succession from Madhvacarya and was a greatly celebrated sannyasi. Sri Caitanya Mahaprabhu was the third disciplic descendant from Sri Madhavendra Puri. The process of worship in the disciplic succession of Madhvacarya was full of ritualistic ceremonies, with hardly a sign of love of Godhead. Sri Madhavendra Puri was the first person in that disciplic succession to exhibit the symptoms of love of Godhead and the first to write a poem beginning with the words ayi dina-dayardra natha, ‘O supremely merciful Personality of Godhead.’ In that poem is the seed of Caitanya Mahaprabhu’s cultivation of love of Godhead.” (Cc Adi 9.11)
ayi dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham
“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”
Purport: “… When Sri Krsna left Vrndavana and accepted the kingdom of Mathura, Srimati Radharani, out of ecstatic feelings of separation, expressed how Krsna can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Because Krsna had gone to Mathura, Srimati Radharani was very much affected, and She expressed Herself thus: ‘My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.’ Sri Caitanya Mahaprabhu was always expressing the ecstatic emotions of Srimati Radharani that She exhibited when She saw Uddhava at Vrndavana. Similar feelings, experienced by Madhavendra Puri, are expressed in this verse. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service.” (Cc Madhya 4.197)
A very lowly and fallen beggar prays for a drop of their mercy.
Hare Krishna.

Source: http://www.dandavats.com/?p=43830

HH Radhanath Swami speaks at the inauguration of new Kitchen and Ganesh Temple in Govardhana Eco Village honoring Srinathji Prabhu and family and drawing parallels from Madhavendra Puri’s pastime.

Source: http://www.dandavats.com/?p=61294

By Bhakti Brhat Bhagavata Swami

Today marks the anniversary of the Disappearance Day of Srila Madhavendra Puri. I will read the translation to the song that we just sung, Saparsada-bhagavad-viraha-janita-vilapa – Lamentation Due to Separation from the Lord and His Associates (from Prarthana) by Srila Narottam dasa Thakur. [Reads translation.]

The verse on the board is considered the crown jewel of all verses in terms of the depth of feelings of Krishna consciousness. We shall recite this verse together.

ayi dina-dayardra natha he mathura-natha kadavalokyase hrdayam tvad-aloka-kataram dayita bhramyati kim karomy aham

TRANSLATION: “O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?” [Cc Antya 8.34]]

HH Bhakti Brhat Bhagavata Swami: I shall now read a few verses before and a few verses after to put the verse into context.

isvara-puri gosani kare sripada-sevana, svahaste karena mala-mutradi marjana

TRANSLATION: Isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, performed service to Madhavendra Puri, cleaning up his stool and urine with his own hand. [Cc Antya 8.28]

nirantara krishna-nama karaya smarana, krishna-nama, krishna-lila sunaya anukshana

TRANSLATION: Isvara Puri was always chanting the holy name and pastimes of Lord Krishna for Madhavendra Puri to hear. In this way he helped Madhavendra Puri remember the holy name and pastimes of Lord Krishna at the time of death. [Cc Antya 8.29]

tushta hana puri tanre kaila alingana, vara dila — ‘krishne tomara ha-uka prema-dhana’

TRANSLATION: Pleased with Isvara Puri, Madhavendra Puri embraced him and gave him the benediction that he would be a great devotee and lover of Krishna. [Cc Antya 8.30]

sei haite isvara-puri — ‘premera sagara’, ramacandra-puri haila sarva-nindakara

TRANSLATION: Thus Isvara Puri became like an ocean of ecstatic love for Krishna, whereas Ramacandra Puri became a dry speculator and a critic of everyone else. [Cc Antya 8.31]

mahad-anugraha-nigrahera ‘sakshi’ dui-jane, ei dui-dvare sikhaila jaga-jane

TRANSLATION: Isvara Puri received the blessing of Madhavendra Puri, whereas Ramacandra Puri received a rebuke from him. Therefore these two persons, Isvara Puri and Ramacandra Puri, are examples of the objects of a great personality’s benediction and punishment. Madhavendra Puri instructed the entire world by presenting these two examples. [Cc Antya 8.32]

jagad-guru madhavendra kari’ prema dana, ei sloka padi’ tenho kaila antardhana

TRANSLATION: His Divine Grace Madhavendra Puri, the spiritual master of the entire world, thus distributed ecstatic love for Krishna. While passing away from the material world, he chanted the following verse. [Cc Antya 8.33]

HH Bhakti Brhat Bhagavata Swami: Which is the verse we chanted today.

ayi dina-dayardra natha he, mathura-natha kadavalokyase hridayam tvad-aloka-kataram, dayita bhramyati kim karomy aham

TRANSLATION: “O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?” [Cc Antya 8.34]

ei sloke krishna-prema kare upadesa, krishnera virahe bhaktera bhava-visesha

TRANSLATION: In this verse Madhavendra Puri teaches how to achieve ecstatic love for Krishna. By feeling separation from Krishna, one becomes spiritually situated. [Cc Antya 8.35]

prithivite ropana kari’ gela premankura, sei premankurera vriksha — caitanya-thakura

TRANSLATION: Madhavendra Puri sowed the seed of ecstatic love for Krishna within this material world and then departed. That seed later became a great tree in the form of Sri Caitanya Mahaprabhu. [Cc Antya 8.36]

prastave kahilun puri-gosanira niryana, yei iha sune, sei bada bhagyavan

TRANSLATION: I have incidentally described the passing away of Madhavendra Puri. Anyone who hears this must be considered very fortunate. [Cc Antya
8.37]

HH Bhakti Brhat Bhagavata Swami: So I speak primarily for my own purification and hopefully for your transcendental pleasure.

Srila Prabhupada said that the appearance and disappearance of the great personalities in our line as well as the appearance and disappearance of the Supreme Lord and His expansions and incarnations are like the rising and setting of the sun. Both are beautiful.

In the last days of Srila Prabhupada’s manifest pastimes with us on this planet he wasn’t even eating. His only nourishment was harinama – Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So at the time the devotees, like HH Bhavananda Swami Maharaj, HH Bhakti Charu Swami Maharaj, HH Tamal Krishna Goswami Maharaj, HG Upendra Prabhu and others they pushed HH Kirtananda Swami Maharaj forward because he was the senior most in terms of the sannyasi initiation at that time, they pushed him forward and they said, “You should tell Srila Prabhupada, [practically instructing Srila Prabhupada] that you have to eat something. You have to eat something.”

So Kirtananda Swami Maharaj at that time felt very awkward to do that service. He was pushed by the other devotees, and was very awkward. And he said, “I am not like Mother Yasoda that I can do this.” In other words he is always remembering that Srila Prabhupada is his spiritual master. So how can he instruct his spiritual master to eat something. He couldn’t do that but eventually they pushed him, they coaxed him, “You have to do this.” So the other devotees were also reminded of the same pastime of Isvara Puri with Madhavendra Puri – how Isvara Puri gave such intimate service to Srila Madhavendra Puri. And especially in the same way as Srila Madhavendra Puri in his last stages of his life, he became completely invalid. Because he couldn’t move, Isvara Puri, as mentioned in these verses, was cleaning up his stool and urine.

Last year I was at the disappearance day festival of Srila Prabhupada in Vrindavan and I especially like the time after the disappearance time, which is around twenty-three minutes past seven in the evening and then the devotees begin speaking again in Srila Prabhupada’s house. So I felt very fortunate that for practically an hour and a half HG Abhirama Prabhu was speaking about Srila Prabhupada. And as we know Abhirama Prabhu was Srila Prabhupada’s constant attendant in the form of a nurse – bathing him, cleaning him, everything. I was so amazed that such intimate service was there.

Another disciple of Srila Prabhupda, very intimate disciple, HH Giriraj Swami, he recalled that in the last days when he went to see Srila Prabhupada, Srila Prabhupada was making some sound with his lips, “Mmm, mmm.” I am just paraphrasing as I recall it. So then he could understand that Srila Prabhupada, somehow he could understand Prabhupada making “Mmm, mmm”, without speaking a word. So he brought the funnel-like lota for Prabhupada to pass urine. He brought that to Prabhupada and Prabhupada passed urine into that. HH Giriraj Swami said that was the most ecstatic time that he felt in Krishna consciousness. Somehow it is like that.

In fact the stool and urine of the pure devotees smell like some word in Deity worship, I can’t get it – there is a fragrance that cannot be described within the material nature. You can only get that fragrance through purified senses and intelligence. Otherwise we will get the fragrance through our material mind and senses. In the same way with Narottama dasa Thakura and Lokanath Goswami.

So Srila Prabhupada said that how Isvara Puri was always chanting the maha-mantra to actually get the consciousness of Madhavendra Puri but Madhavendra Puri was feeling that my dear disciple is reminding me of Krishna. Just see there is a reciprocation between the spiritual master and disciple that each one is feeling humbled by each other’s presence while chanting the Hare Krishna maha-mantra. And Srila Prabhupada said that Isvara Puri gave the best service to Sripada Madhavendra Puri and therefore Madhavendra Puri said, “My dear boy I can only pray to Krishna that He will be pleased with you.”

Srila Prabhupada quoted Srila Visvanath Cakravarti Thakura, our famous line from Guruvastakam

yasya prasadad bhagavat-prasado, yasyaprasadan na gatih kuto ‘pi

That by the grace or mercy of spiritual master one is blessed by Krishna and by the mercy of Krishna simultaneously in reciprocation one is blessed by the spiritual master. And this goes on eternally. “Although a Vaisnava is protected by the Supreme Personality of Godhead,” Srila Prabhupada said, “he appears to become invalid just to give a chance to his disciples to serve him,” [Purport to Cc Adi 9.11]

In another place in relation to the same verse in Caitanya-caritamrta in Madhya lila chapter four there are several verses that also explain this verse. And there it is stated that the Kastubha Mani jewel is considered the most precious of all valuable stones. Similarly this particular verse on the board that we have recited is considered the best of poems dealing with the mellows of devotional service. The origin of this verse is that it was originally spoken by Srimati Radharani herself and by Her mercy it is manifest through the consciousness of Sripada Madhavendra Puri. That shows the transparent medium of the spiritual master. It shows the transcendental medium of the spiritual master.

This verse can only be understood by three personalities – Sripada Madhavendra Puri, Srimati Radharani Herself and Sri Caitanya Mahaprabhu. No matter how much we try to understand this verse, we will never understand – but we can only try and we should try, we should continue to try so that our mind becomes purified. So Madhavendra Puri recited this verse again and again and again before he left from his manifest pastimes into his unmanifest pastimes in the spiritual nature. And who is Madhavendra Puri in the spiritual nature?

jaya sri madhavapuri krsna-prema-pura, bhakti-kalpatarura tenho prathama ankura [Cc Adi 9.10]

Madhavendra Puri is the bhakti-kalpatarura. Sometimes we say kalpa-vrksa tree, but this is specifically bhakti-kalpatarura. So bhakti-kalpatarura means the desire tree of devotional service in all mellows, whether it is in santa, dasya, vatsalya or madhurya or sakhya, friendship – in all mellows Madhavendra Puri is the desire tree of devotional service. Vrajadhamani istaha – he is eternally situated in Vraja Dhama.

So how can Madhavendra Puri be eternally situated in Vraja Dhama and at the same time appear as Madhavendra Puri preceding Caitanya-lila? How can this happen? When Madhavendra Puri appeared as our sampradaya acarya in terms of gopi-bhava, in terms of giving the mellows of conjugal love, his form is of the nature or consciousness of Srimati Radharani that is filtered through that particular form for us not to miss understand. For us not to misunderstand it! It is quite an amazing situation – Sripada Madhavendra Puri. Why? Because when Krishna left Sri Vrindavan Dhama and accepted the kingdom of Mathura – so therefore Mathura-natha, He had become the king of Mathura, Srimati Radharani out of ecstatic feelings of separation expressed how Krishna can be loved in separation.

Therefore devotional service in separation is the central point, Srila Prabhupada says, in this particular verse that we chanted together today. So when there is not service in separation, when there is worship in separation this is considered the Brahma Madhva Gaudiya Vaisnava Sampradaya. There is a difference between service in separation and worship in separation. So Prabhupada particularly says in relation to this verse in relation to Madhavendra Puri that there should be worship in separation. Service in separation is the actual nature of the eternal associates of the Lord. Worship in separation is the process in terms of sadhana to bhava to prema within the platform of sadhana bhakti.

So therefore such an ecstatic feeling of the highest form of devotional service was very much effected by Srimati Radharani given through the consciousness of Madhavendra Puri for us to properly understand and not imitate an advanced stage of Krishna consciousness. Otherwise we can become sahajiyas. Therefore when Krishna went to Mathura, Srimati Radharani was very much affected and She spoke this verse, ayi dina-dayardra natha he. But only She can do that. Only She can do that.

When Madhavendra Puri spoke this verse he wasn’t even conscious that he was reciting this. Srimati Radharani was conscious that She was speaking this verse through the agency of the pure consciousness of Madhavendra Puri. He wasn’t even conscious that he was speaking this verse. Therefore when this particular verse is spoken, krsna-prema-pura [Cc Adi 9.10] that Madhavendra Puri is the storehouse of love of God. He himself does not know that he is the storehouse of love of God. Therefore we find that it is a very important factor. This is called mahabhava-mayi. And mahabhava-mayi indicates that when someone is in the consciousness of ecstatic love of God they do not know that they are in that consciousness.

So therefore if somebody claims, “I am raganuga vaisnava”, that is bogus. When someone claims that, “I am in bhava-bhakti, bring others to me”, that is completely bogus. Because such a genuine personality does not know it is prema-mayi. They are overwhelmed in not knowing by the maya of the Lord – prema-mayi. So therefore this verse was chanted by Madhavendra Puri.

jaya sri madhavapuri krsna-prema-pura, bhakti-kalpatarura tenho prathama ankura [Cc Adi 9.10]

He doesn’t know. And how does he know he does not know? He does not know that too, that is prema-mayi. Therefore Sripada Madhavendra Puri is a desire tree of devotional service and it is in him that the seed for devotional service fructified. And who watered that seed? Srila Isvara Puri. And then that seed grew into the great tree in the form of Sri Caitanya Mahaprabhu.

It is actually a fact that by feeling separation from Krishna one becomes properly spiritually situated. Similarly by feeling separation from Srila Prabhupada we become properly spiritually situated. There is no jumping over. Similarly if we feel separation from the devotees in our own community we become properly spiritually situated. That is the process. So there is no quick way of understanding the situation of Sripada Madhavendra Puri’s consciousness.

We find in relation to Sri Caitanya Mahaprabhu’s anniversary of five hundred years ago accepting sannyasa. There are some interesting facts given by Srila Prabhupada. One of the chief sannyasa disciples of Sripada Madhavendra Puri is Paramananda Puri. When Uddhava was sent by Krishna with a message to the gopis in Vrindavan, Uddhava came back to Mathura Dwaraka, but he became ‘contaminated’ by gopi-bhava. In other words when there is radha-bhava in terms of gopi-bhava we see very clearly that Radharani does not know that. She is in ecstatic love so therefore it is named after Her. It is named after the gopis.

So only someone outside of that who is observing it can say this is gopi-bhava and this is radha-bhava, and that is Uddhava. So he became ‘contaminated’ by the association of Srimati Radharani and the gopis in terms of experiencing gopi-bhava. But the gopis do not experience gopi-bhava. They simply only experience bhava. So therefore it is called outside of them, gopi-bhava. So when Uddhava came back Krishna asked, what is the news?” He couldn’t speak because he became ‘contaminated’ by gopi-bhava. And who is that Uddhava? It is the same Paramananda Puri, the chief sannyasa disciple of Madhavendra Puri. Therefore it is stated,

aji dhanya locana, saphala aji janma, saphala amara aji haila sarva-dharma prabhu bale aji mora saphala sannyasa, aji madhavendra more ha-ila prakasa [Caitanya-bhagavata, Antya-khanda Chapter 3 quoted in Purport to Caitanya Caritamrta Adi 9.13-15]

And Srila Prabhupada translates, according to this verse Mahaprabhu is speaking, “”My eyes, My mind, My religious activities and My acceptance of the sannyasa order have now all become perfect because today Madhavendra Puri is manifest before Me in the form of Paramananda Puri.”

So just see Srimati Radharani has given Her ecstatic love through the agency of Madhavendra Puri and Madhavendra Puri gave that ecstatic love through the agency of two of his principle disciples, Isvara Puri and Paramananda Puri. And because of Isvara Puri’s intimate service to Madhavendra Puri, Lord Caitanya accepted him as Guru. But yet at the same time we see that the form of Paramananda Puri, Mahaprabhu says that, ” I am only living in this world on the account of the behaviour of Paramananda Puri.”

So when Mahaprabhu went to Katwa to accept sannyasa Kesava Bharati offered Him sannyasa but Mahaprabhu accepted sannyasa from Paramananda Puri. There are two different perspectives. Someone can offer you sannyasa but you can accept it from somebody else simultaneously. The sannyasa danda was not given to Lord Caitanya by Kesava Bharati. The sannyasa danda was given by Paramananda Puri and therefore Lord Caitanya said, “Now my acceptance of the sannyasa order has become completely perfect.” Because He saw the ecstatic love of Madhavendra Puri through the consciousness of Paramananda Puri and that is sannyasa. Therefore gopi bhava svaya svaha.

So this is the same Uddhava appearing in Mahaprabhu lila as one of the chief disciples of Madhavendra Puri called Paramananda Puri. Parama-ananda – the supreme bliss of the ecstatic love of devotional service, But Srila Prabhupada says that according to some authoritative opinions although Kesava Bharati belonged to the Sankara-sampradaya he actually was formerly initiated by Sripada Madhavendra Puri. And some say that he, Kesava Bharati even took sannyasa from Sripada Madhavendra Puri. Therefore in the Gaura-ganoddesa-dipika quoted by Srila Prabhupada,

mathurayam yajna-sutram pura krsnaya yo munih, dadau sandipanih so ‘bhud adya kesava-bharati [Gaura-ganoddesa-dipika 52 quoted in Caitanya Caritamrta Adi 9.13-15 purport]

So this Kesava Bharati was non other than Sandipani Muni who instructed Krishna and Balarama in Their youthful days, not in Their adult days – so to speak – when he took sannyasa. Therefore out of affection Kesava Bharati in the consciousness of Sandipani Muni, “Yes I will offer You sannyasa.” But He accepted sannyasa from Paramananda Puri because He accepted the danda from him. So it is he, Kesava Bharati who offered sannyasa, but Mahaprabhu accepted sannyasa from Paramananda Puri.

In other places Prabhupada also said that Kesava Bharati is also an incarnation of Akrura. This is also very significant because Akrura in a sense also means cruel. Cruel. So when he was taking away Krishna and Balarama from Vrindavan the gopis blessed him by cursing him but Akrura did them a favour – otherwise there will not be any vipralambha viraha, there will be no service in separation. For us it is worship in separation but for them it is service in separation. There will be no vipralambha viraha. But they cursed him. And that particular curse was in the form of Kesava Bharati and therefore he associated to some extent with the Sankara-sampradaya. But still Kesava Bharati had this srititual fatherly feeling for Lord Caitanya. It cannot be taken away. Eternally he is Sandipani Muni. So therefore, “I bless you to give You sannyasa.”

Srila Prabhupada says in one place that the central root amongst all other roots in terms of the Krishna consciousness movement, which grew into the form of the tree of Lord Caitanya, that central root is Paramananda Puri and from that root it spread in each direction of the other roots. Therefore that trunk of the tree became very firmly placed. And that trunk is Lord Caitanya, which was divided into two branches of Advaita Acaraya and Lord Nityananda. Therefore Prabhupada says that the Caitanya tree formed a cluster or society with great branches covering the entire universe. And then Prabhupada says that our International Society for Krishna Consciousness is one of the branches of that Caitanya tree. But at the same time we know that that branch is the principle branch on this earthly planet
– the International Society for Krishna Consciousness.

There is another aspect, which we will conclude with. Sometimes there is a tendency of getting into the intimate pastimes of Radha Krishna. If we do not realise that Radha Krishna are one Supreme soul in two forms for the sake of rasa or pleasure then we cannot enter into understanding those pastimes. We have to see as one supreme soul. Otherwise we will see rasa in terms of our material experience as two different bodies. Then there is a problem. Krsnadasa Kaviraj Goswami gives so many examples – heat and fire; fragrance and musk; sunlight and the sun – they are one but at the same time they are different. That is Radha Krishna.

So who is that servant in the intimate exchanges? Who is that servant? It is not Rupa and Rati Manjaris because when the Divine Couple are together as one soul in two forms for the pleasure of rasa that is called,

nikunja-yuno rati-keli-siddhyai ya yalibhir yuktir apeksaniya tatrati-daksyad ati-vallabhasya vande guroh sri-caranaravindam [Sri Sri-gurv-astaka of Srila Visvanatha Cakravarti Thakura]

So that great spiritual master in the nikunjas, groves of Vrindavan is that bhakti-kalpataru. Just like when you go to Vrindavan you will see all these kunjas. They actually form a bower. And when they form a bower even the sun cannot enter. Even wind(or Vayu) cannot enter there. Nothing can enter. And the manjaris leave. When the Divine Couple, Who is One Supreme Soul become one again, that is all. And who is the witness? Is there any witness to that?

There is only one witness and there is only one other participant. Can you take an educated guess? Who is that? Bhakti-kalpataru, Sripada Madhavendra Puri himself because he is the kunja. He is the grove. Therefore nikunja-yuno rati-keli-siddhyai. So this is Sripada Madhavendra Puri, such an illustrious personality.

So we find that bhakti-kalpataru in the form of Sripada Madhavendra Puri is also Srila Prabhupada. And Srila Prabhupada has his desire tree. And his desire tree is the International Society for Krishna Consciousness. Therefore Srila Prabhupada says that the way to develop love of the Gopis love for Krishna is to spread Krishna consciousness all over the world. Therefore the form of the International Society for Krishna Consciousness is Srila Prabhupada’s bhakti-kalpataru where we can develop our love for Krishna just as the gopis love for Krishna by spreading Krishna consciousness all over the world.

And I am reminded of one wonderful disciple of Srila Prabhupada, unique in various ways, HG Visala Prabhu. He gave a lecture one time in Vrindavan and he said that Srila Prabhupada said that if you want to develop love for the gopis – and he referred to Srila Prabhupada who said six words that gives us this desire tree of the International Society for Krishna Consciousness. And then he said Srila Prabhupada said, “Chant Hare Krishna. Spread Hare Krishna.” Six words. And that is the consciousness of Sripada Madhavendra Puri and our disciplic succession. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Thank you very much. Srila Prabhupada ki jaya! Sripada Madhavendra Puri ki jaya! [Applause.]

The time is over. Should we take some questions? Who is the authority here. If you bless us we can take some questions. If some of you would like to leave don’t feel obliged by me. You can continue with other services. You have any questions or comment or anything?

HH BV Narasimha Swami: I just like to enquire about what you said – that Paramananda Puri actually gave the danda to Lord Caitanya?

HH Bhakti Brhat Bhagavata Swami: Yes Prabhupada says, there is a verse. I can quote it for you. You can read it in Cc Adi 9. 13-15. [When Lord Caitanya accepted the renounced order, Paramananda Puri offered Him the danda. [Cc Adi 9.13-15] You can read it in the purport there.

HH BV Narasimha Swami: He gave Him ekadanda?

HH Bhakti Brhat Bhagavata Swami: Maharaja is asking whether it is a ekadanda or tridandi. Well that you will have to ask Paramananda Puri when you meet him. [Laughter.] I am not so intimately connected. I am just repeating what Prabhupada says.

HH Danavira Goswami: They asked Prabhupada that and he said, “Yes ekadanda. He was mayavadi.”

HH Bhakti Brhat Bhagavata Swami: He said ekadanda?

HH Danavira Goswami: Yes ekadanda.

HH Bhakti Brhat Bhagavata Swami: So Mahaprabhu is one and at the same time he is different. So ekadanda. But there are other reasons why they say that about Kesava Bharati – so that Lord Caitanya could be accepted, to be accepted of what he says in terms of sannyasa.

HH BV Narasimha Swami: Effectively His name was given by Kesava Bharati?

HH Bhakti Brhat Bhagavata Swami: Yes. There are some things that are external and there are some things that are internal. Externally when we preach people are repulsed and attracted by our behaviour on the external platform. So if it is externally given, the name by Kesava Bharati then the impersonalists will be silenced not to criticize. At the same time they will have some affection that, “He is one of us.” So there is an external situation of accepting sannyasa and there is also an internal situation. So because we are amongst our devotees I just discussed more the internal situation because of lack of time in the class. Is that okay? Thank you.

I am feeling a little embarrassed – they are senior to me in all respects and they are asking me questions. Please forgive me. As a service I will try to answer.

HH Candramauli Swami: Maharaja, you made the point that in order to understand Radha and Krishna lila that we have to understand that Radha and Krishna are actually one. That is the point you made?

HH Bhakti Brhat Bhagavata Swami: See, there is no Radha ‘and’ Krishna. There is no ‘and’ in-between. It is Radha Krishna. When you say Radha and Krishna you are separating them, which is not proper. So when we say Radha Krishna it indicates One Supreme Soul in two forms for rasa or pleasure. Now go ahead.

HH Candramauli Swami: So how is that related with the jiva and Krishna? What is the comparative definition or explanation between them because Absolute Truth is one but it is divided into many.

HH Bhakti Brhat Bhagavata Swami: Yes.

HH Candramauli Swami: So there are different aspects of that division so how does that also relate.

HH Bhakti Brhat Bhagavata Swami: I will attempt to answer in terms of my understanding of Prabhupada’s purports. Who is Radha? Who is Srimati Radharani? Srimati Radharani is the form of krsna-prema, is the form of krsna-prema. So if She is the form of krsna-prema what is our goal? Prema pumartho mahan. We cannot become the form of krsna-prema. She is the form of krsna-prema but we can attain krsna-prema. So therefore She offers our service to Krishna. We cannot take the place of Srimati Radharani. So that is the jiva.

HH Candramauli Swami: That is clear. My point was Absolute Truth is one but is divided into many. You are making that same point in relationship to Radha Krishna.

HH Bhakti Brhat Bhagavata Swami: Yes.

HH Candramauli Swami: So I was wondering the explanation of the different categories – the oneness in relationship to separateness.

HH Bhakti Brhat Bhagavata Swami: Yes.

HH Candramauli Swami: In terms of Radha Krishna and the jiva and Krishna. That was my question.

HH Bhakti Brhat Bhagavata Swami: Is your question answered?

HH Candramauli Swami: Yes, yes.

HH Bhakti Brhat Bhagavata Swami: Okay, we will have to stop. Srila Prabhupada ki, jai! Ananta koti Vaisnava-vrnda ki jaya! Sripada Madhavendra Puri Pada ki jai! Nitai Gaura-premanande Hari-haribol!

Source: http://www.dandavats.com/?p=8221

Today is the auspicious disappearance day of Sri Madhavendra Puri, the grand spiritual master of Sri Caitanya Mahaprabhu. Madhavendra Puri’s disciple Isvara Puri was accepted by Caitanya Mahaprabhu as His spiritual master. Sri Caitanya Mahaprabhu, as the Supreme Personality of Godhead, is Himself the origin of all knowledge–perfect, Vedic knowledge–and He had no need to accept a spiritual master. But because He was playing the part of a devotee, to set the example for others, He accepted a spiritual master. And He accepted Isvara Puri specifically because he came in the line of Madhavendra Puri and was most dear to him. Madhavendra Puri was the first to exhibit love of God in separation, specifically in the mood of the gopis in separation from Krsna after He left Vrndavana. So Madhavendra Puri is a most important person in the history of our disciplic succession–and in the history of the world.

We shall read from Sri Caitanya-caritamrta, Antya-lila, Chapter Eight: “Ramacandra Puri Criticizes the Lord.” Ramacandra Puri was a disciple of Madhavendra Puri and a godbrother of Isvara Puri, but he developed an offensive mentality toward his spiritual master, Madhavendra Puri, and as a result became so fallen that he dared to criticize Sri Caitanya Mahaprabhu. We begin with the chapter summary:

“The following summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. This chapter describes the history of the Lord’s dealings with Ramacandra Puri. Although Ramacandra Puri was one of the disciples of Madhavendra Puri, he was influenced by dry Mayavadis, and therefore he criticized Madhavendra Puri. Therefore Madhavendra Puri accused him of being an offender and rejected him. Because Ramacandra Puri had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Mayavada philosophy. For this reason he was not very respectful to the Vaisnavas, and later he became so fallen that he began criticizing Sri Caitanya Mahaprabhu for His eating. Hearing his criticisms, Sri Caitanya Mahaprabhu reduced His eating, but after Ramacandra Puri left Jagannatha Puri, the Lord resumed His usual behavior.”

TEXT 1

tam vande krsna-caitanyam
ramacandra-puri-bhayat
laukikaharatah svam yo
bhiksannam samakocayat

TRANSLATION

Let me offer my respectful obeisances to Sri Caitanya Mahaprabhu, who reduced His eating due to fear of the criticism of Ramacandra Puri.

TEXT 2

jaya jaya sri-caitanya karuna-sindhu-avatara
brahma-sivadika bhaje carana yanhara

TRANSLATION

All glories to Sri Caitanya Mahaprabhu, the incarnation of the ocean of mercy! His lotus feet are worshiped by demigods like Lord Brahma and Lord Siva.

TEXT 3

jaya jaya avadhuta-candra nityananda
jagat bandhila yenha diya prema-phanda

TRANSLATION

All glories to Nityananda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God!

TEXT 4

jaya jaya advaita isvara avatara
krsna avatari’ kaila jagat-nistara

TRANSLATION

All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead! He induced Krsna to descend and thus delivered the entire world.

TEXT 5

jaya jaya srivasadi yata bhakta-gana
sri-krsna-caitanya prabhu–yanra prana-dhana

TRANSLATION

All glories to all the devotees, headed by Srivasa Thakura! Sri Krsna Caitanya Mahaprabhu is their life and soul.

TEXT 6

ei-mata gauracandra nija-bhakta-sange
nilacale krida kare krsna-prema-tarange

TRANSLATION

Thus Sri Caitanya Mahaprabhu, at Jagannatha Puri, performed His various pastimes with His devotees in the waves of love for Krsna.

COMMENT by Giriraj Swami

The next verses describe Ramacandra Puri’s arrival in Jagannatha Puri. He came specifically to meet Paramananda Puri and Sri Caitanya Mahaprabhu. His policy was to invite Vaisnavas and feed them prasada and by various means induce them to eat more and more–and then criticize them for eating too much. Next, Srila Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, explains the history of Ramacandra Puri, which contains the story of the disappearance of Sri Madhavendra Puri.

TEXT 18

purve yabe madhavendra karena antardhana
ramacandra-puri tabe aila tanra sthana

TRANSLATION

Formerly, when Madhavendra Puri was at the last stage of his life, Ramacandra Puri came to where he was staying.

TEXT 19

puri-gosani kare krsna-nama-sankirtana
“mathura na painu’ bali” karena krandana

TRANSLATION

Madhavendra Puri was chanting the holy name of Krsna, and sometimes he would cry, “O my Lord, I did not get shelter at Mathura.”

TEXT 20

ramacandra-puri tabe upadese tanre
sisya hana guruke kahe, bhaya nahi kare

TRANSLATION

Then Ramacandra Puri was so foolish that he fearlessly dared to instruct his spiritual master.

TEXT 21

“tumi–purna-brahmananda, karaha smarana
brahmavit hana kene karaha rodana?”

TRANSLATION

“If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?”

PURPORT by Srila Prabhupada

As stated in the Bhagavad-gita, brahma-bhutah prasannatma: a Brahman realized person is always happy. Na socati na kanksati: he neither laments nor aspires for anything. Not knowing why Madhavendra Puri was crying, Ramacandra Puri tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.

COMMENT

There are many negative injunctions in the scriptures, such as the one we just read from the Gita: na socati na kanksati–one who is on the Brahman platform neither hankers nor laments. In the Upanisads, negative statements are also used to describe the Lord–that the Lord has no name, no form, no qualities, no face, no hands, no legs. Srila Prabhupada explains that these negative statements mean that the Lord has no material hands or legs but that He has spiritual hands and legs. Similarly, such instructions as na socati na kanksati–one should not hanker or lament–mean that one should not hanker or lament materially, for material things. Madhavendra Puri was on the highest platform of love of God. He was feeling separation from Krsna, hankering to attain Krsna’s service and lamenting because he felt unable to do so. He was on the spiritual platform. But Ramacandra Puri, being influenced by impersonal philosophy, could not understand that the negative statements apply to material form and qualities, and to material hankering and lamentation. He could not understand that his spiritual master was feeling separation from Krsna on the transcendental platform. And he was so audacious that he dared to advise his spiritual master, which was his downfall.

TEXT 22

suni’ madhavendra-mane krodha upajila
“dura, dura, papistha” bali’ bhartsana karila

TRANSLATION

Hearing this instruction, Madhavendra Puri, greatly angry, rebuked him by saying, “Get out, you sinful rascal!

PURPORT

Ramacandra Puri could not understand that his spiritual master, Madhavendra Puri, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Krsna. When he was crying in separation, “I could not achieve Krsna! I could not reach Mathura!” this was not ordinary material lamentation. Ramacandra Puri was not sufficiently expert to understand the feelings of Madhavendra Puri, but nevertheless he thought himself very advanced. Therefore, regarding Madhavendra Puri’s expressions as ordinary material lamentation, he advised him to remember Brahman, because he was latently an impersonalist. Madhavendra Puri understood Ramacandra Puri’s position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.

COMMENT

It is stated here, krodha upajila–when Madhavendra Puri heard the words of Ramacandra Puri, krodha (anger) arose in him. On the material platform, krodha is unacceptable. Kama, krodha, lobha, moha, mada, and matsarya–lust, anger, greed, illusion, pride, and envy–are enemies of the conditioned soul and are considered gateways to hell. The Bhagavad-gita (3.37) explains,

kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam

“Lust is born of contact with the material mode of passion and later transformed into wrath; it is the all-devouring sinful enemy of this world.” Lust and anger are products of the mode of passion, and they lead one to degradation. Yet here we read, krodha upajila–anger arose within Madhavendra Puri. But his was not any ordinary, material anger. His was transcendental. Material anger arises when one’s lust is frustrated (kamat krodho ’bhijayate). The Third Canto of Srimad-Bhagavatam uses the Sanskrit term kamanujena for anger. Literally, kama-anujena means “the younger brother of lust”–wherever the older brother goes, the younger brother follows. Wherever there is lust, anger follows. When our material desires become frustrated, we become angry. Spiritually, when there is an obstacle to devotional service, an obstacle to Krsna’s pleasure, one may also become angry–not materially but spiritually–and use that anger to remove the obstacle. From one point of view, Ramacandra Puri’s presence was an impediment to Madhavendra Puri’s meditation on Krsna, so Madhavendra Puri wanted him away. But on another level, Ramacandra Puri’s pride and tendency toward impersonalism were obstacles to his own spiritual advancement, and so his spiritual master rebuked him to purify him. As Srila Prabhupada notes, “Such a reprimand from the spiritual master is certainly for the benefit of the disciple.”

Vaisnavera kriya mudra vijneha na bujhaya: even the most learned scholar cannot understand the activities and characteristics of a transcendental Vaisnava. Therefore we should be careful when we deal with Vaisnavas, lest we misunderstand them and offend them.

TEXT 23

“krsna na painu, na painu ‘mathura’
apana-duhkhe maron–ei dite aila jvala

TRANSLATION

“O my Lord Krsna, I could not reach You, nor could I reach Your abode, Mathura. I am dying in my unhappiness, and now this rascal has come to give me more pain.

TEXT 24

“more mukha na dekhabi tui, yao yathi-tathi
tore dekhi’ maile mora habe asad-gati

TRANSLATION

“Don’t show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.

TEXT 25

“krsna na painu muni maron apanara duhkhe
more ‘brahma’ upadese ei chara murkhe”

TRANSLATION

“I am dying without achieving the shelter of Krsna, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman.”

COMMENT

Generally a spiritual master does not reject a disciple. Still, Krsna, in the Bhagavad-gita, says, ye yatha mam prapadyante tams tathaiva bhajamy aham: as people approach Me, I reciprocate accordingly. If someone neglects Krsna, Krsna will neglect him. The spiritual master is the representative of Krsna. Ramacandra Puri had in effect rejected Madhavendra Puri as his spiritual master, because how can a disciple advise his spiritual master so? Of course, sometimes even Krsna consults. In Mathura and Dvaraka He would consult Uddhava, and Uddhava would advise Him in a humble mood of loving service. But Ramacandra Puri was not offering advice in a mood of humble service. Rather, he was proud and thought himself superior in transcendental knowledge even to his spiritual master. Therefore he dared to advise his spiritual master in the matter of Krsna consciousness. In effect, he rejected Madhavendra Puri as a spiritual master. He thought that he was more advanced than his spiritual master–that he was on the Brahman platform and that his spiritual master wasn’t. So he foolishly instructed his spiritual master to be fixed in Brahman.

Srila Prabhupada never rejected a disciple–unless the disciple rejected him. One case was Prabhupada’s disciple Aravinda, who had been Prabhupada’s personal servant. In fact, one lesson here is that if one gets too close to the spiritual master without having the required purity, one may mistake him to be ordinary and thus commit offenses. So, Aravinda had been Srila Prabhupada’s personal servant, and eventually he left. Some time later he met a devotee who informed him that Srila Prabhupada was in town. “You should come and meet Srila Prabhupada,” the devotee told him.

Aravinda came, and he told Srila Prabhupada, “Krsna consciousness never really worked for me, so I left.” Indirectly, he was criticizing Srila Prabhupada and Krsna consciousness. And Srila Prabhupada replied, “Good, I am glad you left, because now I don’t have to look at your morose face anymore.” Reading this line–“Don’t show your face to me”–reminded me of Srila Prabhupada’s words to Aravinda. But it was tit for tat. Prabhupada would call the scientists and other critics fools and rascals because in their own way they were calling the devotees of Krsna fools and rascals. Aravinda said that he tried Krsna consciousness for some time but that he didn’t really get much from it. In effect he was saying that he didn’t really like Krsna consciousness or being around Srila Prabhupada. And Prabhupada in effect was saying, “I am glad you left, because we didn’t really like having you around us.” That was the verbal exchange–otherwise, within his heart, Srila Prabhupada would have wanted Aravinda to stay and progress in Krsna consciousness.

Ultimately, both the blessings and the curses of a Vaisnava are beneficial. Once, two sons of Kuvera (the treasurer of the demigods) were sporting naked with heavenly women in a celestial river. So intoxicated were they with their material opulence and prestige that when their spiritual master, Narada Muni, came upon them, they felt no shame and did not even cover themselves. And so Narada cursed them to take birth as trees. Srila Prabhupada said that trees stand naked and think themselves very beautiful, and that Krsna fulfills all desires: “Oh, you wanted to be naked, to expose your beauty? Okay, take birth as a tree; stand naked for a hundred years and display your beauty.” But Sri Narada’s curse was actually a blessing. He took advantage of the situation to show the young men special mercy by giving them a curse that would relieve them of their false pride and ultimately give them audience of Sri Krsna. And so they took birth as twin arjuna trees in the courtyard of Mother Yasoda. Then, during His damodara-lila, to fulfill the desire of Narada, Krsna dragged a wooden grinding mortar between the two trees, uprooted them, and delivered the two demigods, saying,

jnatam mama puraivaitad
rsina karunatmana
yac chri-madandhayor vagbhir
vibhramso ’nugrahah krtah

“The great saint Narada Muni is very merciful. By his curse, he showed the greatest favor to both of you, who were mad after material opulence and who had thus become blind. Although you fell from the higher planet Svargaloka and became trees, you were most favored by him. I knew of all these incidents from the very beginning.” (SB 10.10.40)

Ramacandra Puri–at least initially–was quite unfortunate, as we shall read.

TEXT 26

ei ye sri-madhavendra sripada upeksa karila
sei aparadhe inhara ‘vasana’ janmila

TRANSLATION

Ramacandra Puri was thus denounced by Madhavendra Puri. Due to his offense, gradually material desire appeared within him.

PURPORT

The word vasana (“material desires”) refers to dry speculative knowledge. Such speculative knowledge is only material. As confirmed in Srimad-Bhagavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is confirmed in the Bhakti-sandarbha (111), wherein it is said:

jivan-mukta api punar yanti samsara-vasanam
yady acintya-maha-saktau bhagavaty aparadhinah

“Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one.”

In his Laghu-tosani commentary on Srimad-Bhagavatam (10.2.32), Jiva Gosvami says:

jivan-mukta api punar bandhanam yanti karmabhih
yady acintya-maha-saktau bhagavaty aparadhinah

“Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead.”

A similar quotation from one of the Puranas also appears in the Visnu-bhakti-candrodaya:

jivan-muktah prapadyante kvacit samsara-vasanam
yogino na vilipyante karmabhir bhagavat-parah

“Even liberated souls sometimes fall down to material desires, but those who fully engage in devotional service to the Supreme Personality of Godhead are not affected by such desires.”

These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.

COMMENT

One effect of offenses is that one becomes influenced by material desires and sometimes is overwhelmed by them, and then to justify one’s sinful activities one may speculate and manufacture many excuses. Or one may develop an impersonal attitude. Yet another effect of offenses is that one becomes prone to commit more offenses, as explained in the next verse.

TEXT 27

suska-brahma-jnani, nahi krsnera ‘sambandha’
sarva loka ninda kare, nindate nirbandha

TRANSLATION

One who is attached to dry speculative knowledge has no relationship with Krsna. His occupation is criticizing Vaisnavas. Thus he is situated in criticism.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura has explained in his Anubhasya that the word nirbandha indicates that Ramacandra Puri had a steady desire to criticize others. Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities. According to them, devotional service to Krsna is but another means for attaining dharma, artha, kama, and moksa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is maya and that Krsna, or Visnu, is also maya. Therefore they are called Mayavadis. Such a mentality awakens in a person who is an offender to Krsna and His devotees.

COMMENT

Sri Caitanya Mahaprabhu stated emphatically, mayavadi krsne aparadhi: “The Mayavadis are the greatest offenders to Lord Krsna.” Here we gain the further insight that they become Mayavadis as a result of offending Krsna. Because they committed offenses, they became impersonalists, Mayavadis, and as Mayavadis they commit more offenses and thus continue their degradation.

Now we come to the other example–that of a devoted disciple.

TEXT 28

isvara-puri gosani kare sripada-sevana
svahaste karena mala-mutradi marjana

TRANSLATION

Isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, performed service to Madhavendra Puri, cleaning up his stool and urine with his own hand.

TEXTS 29–31

Isvara Puri was always chanting the holy name and pastimes of Lord Krsna for Madhavendra Puri to hear. In this way he helped Madhavendra Puri remember the holy name and pastimes of Lord Krsna at the time of death.

Pleased with Isvara Puri, Madhavendra Puri embraced him and gave him the benediction that he would be a great devotee and lover of Krsna.

Thus Isvara Puri became like an ocean of ecstatic love for Krsna, whereas Ramacandra Puri became a dry speculator and a critic of everyone else.

TEXT 32

mahad-anugraha-nigrahera ‘saksi’ dui-jane
ei dui-dvare sikhaila jaga-jane

TRANSLATION

Isvara Puri received the blessing of Madhavendra Puri, whereas Ramacandra Puri received a rebuke from him. Therefore these two persons, Isvara Puri and Ramacandra Puri, are examples of the objects of a great personality’s benediction and punishment. Madhavendra Puri instructed the entire world by presenting these two examples.

COMMENT

It is stated that the dust of the lotus feet of a pure devotee is very powerful but that the same dust that elevates one to the highest level of Krsna consciousness, to the spiritual realm of Vrndavana, can also push one down to hell if one offends it. This principle was enunciated by Sati to her father, Daksa, after Daksa had offended Siva, the greatest Vaisnava (vaisnavanam yatha sambhu), and the purport is very relevant to the present discussion.

In Srimad-Bhagavatam, Canto Four, Chapter Four (“Sati Quits Her Body”), Text 13, Sati says:

nascaryam etad yad asatsu sarvada
mahad-vininda kunapatma-vadisu
sersyam mahapurusa-pada-pamsubhir
nirasta-tejahsu tad eva sobhanam

“It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.” Srila Prabhupada explains in the purport: “Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahiyasam pada-rajo-’bhisekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Krsna does not excuse offenses to the dust of that great soul’s feet, just as one can tolerate the scorching sunshine on one’s head but cannot tolerate the scorching sunshine on one’s feet.”

One must be especially careful when one comes close to a great soul. Rendering personal service unto a great soul, as Isvara Puri did to Madhavendra Puri, can bestow the greatest benefit, but if one is not pure enough and comes too close, one may commit offenses–and not just the accidental type. One may actually develop an offensive mentality toward the great soul and commit serious offenses that will cause one to go away and fall down.

In Sati’s response to Daksa’s offending Lord Siva we find a very surprising statement–that it is good that such envious persons commit offenses, because that way they fall down. How can a pure devotee who is a well-wisher of all living entities say it is good for someone to commit offenses and fall down? Srila Prabhupada explains that the spiritual master, who is an ocean of mercy, will never reject a disciple, even when the disciple is fallen and causes pain to the spiritual master, but that Krsna, out of compassion for the spiritual master, out of His mercy, will cause the disciple to go away so that he does not cause more pain–even though the spiritual master himself does not reject the disciple. Of course, Krsna is the father of every living entity (aham bija-pradah pita) and the well-wisher of all (suhrdam sarva-bhutanam). He wants the ultimate benefit of everyone, but if one comes too close to the devotee or the Deity and out of familiarity develops misconceptions and an offensive mentality, it may be better if that person is removed from the situation and kept at a distance, from where he may gradually come to his senses and redeem himself.

Now we come to Madhavendra Puri’s feelings of separation.

TEXT 33

jagad-guru madhavendra kari’ prema dana
ei sloka padi’ tenho kaila antardhana

TRANSLATION

His Divine Grace Madhavendra Puri, the spiritual master of the entire world, thus distributed ecstatic love for Krsna. While passing away from the material world, he chanted the following verse.

TEXT 34

ayi dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

TEXT 35

ei sloke krsna-prema kare upadesa
krsnera virahe bhaktera bhava-visesa

TRANSLATION

In this verse Madhavendra Puri teaches how to achieve ecstatic love for Krsna. By feeling separation from Krsna, one becomes spiritually situated.

TEXT 36

prthivite ropana kari’ gela premankura
sei premankurera vrksa-caitanya-thakura

TRANSLATION

Madhavendra Puri sowed the seed of ecstatic love for Krsna within this material world and then departed. That seed later became a great tree in the form of Sri Caitanya Mahaprabhu.

TEXT 37

prastave kahilun puri-gosanira niryana
yei iha sune, sei bada bhagyavan

TRANSLATION

I have incidentally described the passing away of Madhavendra Puri. Anyone who hears this must be considered very fortunate.

COMMENT

Having been blessed by hearing about the glorious passing of Sri Madhavendra Puri, we shall now discuss some of his earlier pastimes–and then return to the special verse that he uttered at the time of his passing from this world. Once, as described in Sri Caitanya-caritamrta, Sri Caitanya Mahaprabhu and Nityananda Prabhu and some of Their associates were traveling from Bengal to Orissa, to Jagannatha Puri. On the way, they visited a town called Remuna, where there is a Deity called Gopinatha. At the temple of Gopinatha, Sri Caitanya Mahaprabhu narrated the story of Madhavendra Puri, as he had heard it from his spiritual master, Isvara Puri.

Earlier, when Madhavendra Puri came to Govardhana Hill, he had a dream in which the Deity Gopala appeared to him, took him by the hand, and led him to a place where He was hidden under a bush in the jungle at Govardhana. Then He instructed Madhavendra Puri to inform the villagers to come and help take Him from the bush and install Him on Govardhana Hill. Madhavendra Puri followed the instructions of Gopala in the dream. He told the villagers, and they helped him cut through the thickets, discover the Deity, and take Him out of the ground. Then, as further directed by Gopala in the dream, Madhavendra Puri installed the Deity on top of Govardhana Hill. Devotees and brahmanas bathed the Deity, chanted mantras, sang and danced, and offered garments, tulasi leaves, and flower garlands. Then they offered various kinds of food (bhoga), performed arati, and distributed massive, sumptuous prasada in a ceremony called Annakuta–just as it had been performed at the time of Lord Krsna during the Govardhana-puja.

For two years, devotees from all over the area came to see Gopala, present Him offerings, serve Him, worship Him, and celebrate the Annakuta ceremony, almost as it had been done on the first day. Then Gopala again appeared to Madhavendra Puri in a dream and told him that He was feeling very hot and that to give Him relief Madhavendra Puri should bring sandalwood from Jagannatha Puri and smear the pulp on His body to cool Him. Madhavendra Puri took the instruction to heart, and after making all arrangements for the continued service of Gopala, he left for Jagannatha Puri by foot. On the way, in Bengal, in Santipura, he met Advaita Acarya, who was so pleased to see Madhavendra Puri’s ecstatic love that he begged him for initiation. Thus Advaita Acarya was initiated in the line of Sri Madhavendra Puri. And further along the way, in Orissa, at Remuna, Madhavendra Puri saw the Deity Gopinatha.

Madhavendra Puri was so detached that he would never beg or ask for food. If someone offered him some food, he would eat a little. Otherwise, he would fast. He depended completely on the mercy of the Lord and made no effort to get food.

After Madhavendra Puri saw the beauty of Gopinatha in the temple, at night he went into the village marketplace, which was vacant, to sit and chant. That night Gopinatha’s pujari had a dream in which the Deity told him that He had hidden a pot of sweet rice for Madhavendra Puri behind the curtains and that the pujari should find the sannyasi Madhavendra Puri in the marketplace and give him the pot of sweet rice. The pujari immediately awoke, bathed, went into the Deity room, and found the sweet rice, but he did not know exactly where Madhavendra Puri was. So he went into the vacant marketplace and called out, “Will the sannyasi named Madhavendra Puri please come forward. The Deity Gopinatha has stolen this pot of sweet rice for you. You are the most fortunate person in all the three worlds.” Eventually Madhavendra Puri heard the call and came out, and the pujari gave him the sweet rice. But after relishing the prasada in ecstatic love, Madhavendra Puri considered that the next morning, when people heard that the Deity had delivered a pot of sweet rice to him, they would throng around him, and so he immediately departed for Jagannatha Puri. Madhavendra Puri was such a great devotee, so humble and fixed in his mood of service to Krsna, that he did not want any praise or popularity or attention. So he decided, “I must leave immediately.”

Even in Puri, people understood that he was a great devotee, because whenever he would come before the Deity of Jagannatha he would exhibit symptoms of ecstatic love of Godhead. Furthermore, they were aware of his transcendental reputation, and so they all came with love and devotion to offer him respects. Srila Krsnadasa Kaviraja Gosvami comments that the reputation of a devotee is so sublime that it follows him wherever he goes:

pratisthara bhaye puri gela palana
krsna-preme pratistha cale sange gadana

“Being afraid of his reputation [pratistha], Madhavendra Puri fled from Remuna. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him.” (Cc Madhya 4.147)

For his own sake, Madhavendra Puri would have left Puri, to avoid the crowds who came to honor him, but because he had come on a mission for Gopala, to get sandalwood and camphor, which were not easy to obtain but were available in Puri because they were used in the service of Lord Jagannatha, he remained. Yet even in Puri these items were very costly, and further, they were controlled by the government. Without a permit, one could not obtain or transport them. But when Madhavendra Puri told the local devotees about the history of Gopala and how He wanted sandalwood, they all came forward to help. They met people, got the permits, got sufficient quantities of sandalwood and camphor, and arranged a servant and expenses for Madhavendra Puri’s travels. And so he left, by foot, with his burden of sandalwood–his burden of love–back to Vrndavana, back to Govardhana.

On the way, after some days, Madhavendra Puri reached Remuna and again visited the temple of Gopinatha. And when the pujari saw him, he immediately brought him sweet rice prasada. That night in the temple, Madhavendra Puri had another dream. The Deity Gopala came to him and said, “There is no difference between My body and Gopinatha’s body. So if you smear the sandalwood pulp on the body of Gopinatha, My body will be cooled.” Sri Caitanya-caritamrta explains that the Deity of Gopala did not want Madhavendra Puri to have to suffer more by having to carry such large amounts of sandalwood and camphor by foot in the hot sun and having to deal along the way with the Mohammedan officers, who would demand tolls and taxes and create trouble for travelers.

One could say that Madhavendra Puri passed Gopala’s test. Without any hesitation or personal consideration, he had acted with no interest other than to serve and please the Lord. And the Lord reciprocated. He was satisfied that Madhavendra Puri had come as far as Remuna, and He did not want his pure devotee to suffer any further. So Gopala instructed him to offer the service to Gopinatha and that the service would be accepted by Gopala.

While narrating these pastimes, Sri Caitanya Mahaprabhu extolled the glories of Srila Madhavendra Puri, and He asked Nityananda Prabhu, “Is there anyone in this world as fortunate as Madhavendra Puri?” Sri Caitanya Mahaprabhu said (Cc Madhya 4):

TEXT 180

“hena-jana gopalera ajnamrta pana
sahasra krosa asi’ bule candana magina

“After receiving the transcendental orders of Gopala, this great personality traveled thousands of miles just to collect sandalwood by begging.

TEXT 181

“bhoke rahe, tabu anna magina na khaya
hena-jana candana-bhara vahi’ lana yaya

TRANSLATION

“Although Madhavendra Puri was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Sri Gopala.

TEXT 182

“maneka candana, tola-viseka karpura
gopale paraiba’–ei ananda pracura

“Without considering his personal comforts, Madhavendra Puri carried one maund [about eighty-two pounds] of sandalwood and twenty tolas [about eight ounces] of camphor to smear over the body of Gopala. This transcendental pleasure was sufficient for him.

TEXT 183

“utkalera dani rakhe candana dekhina
tahan edaila raja-patra dekhana

TRANSLATION

“Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Madhavendra Puri showed him the release papers given by the government and consequently escaped difficulties.

TEXT 184

“mleccha-desa dura patha, jagati apara
ke-mate candana niba-nahi e vicara

TRANSLATION

“Madhavendra Puri was not at all anxious during the long journey to Vrndavana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen.

TEXT 185

“sange eka vata nahi ghati-dana dite
tathapi utsaha bada candana lana yaite

TRANSLATION

“Although Madhavendra Puri did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vrndavana for Gopala.

TEXT 186

“pragadha-premera ei svabhava-acara
nija-duhkha-vighnadira na kare vicara

TRANSLATION

“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

TEXT 187

“ei tara gadha prema loke dekhaite
gopala tanre ajna dila candana anite

TRANSLATION

“Sri Gopala wanted to show how intensely Madhavendra Puri loved Krsna; therefore He asked him to go to Nilacala to fetch sandalwood and camphor.

TEXT 188

“bahu parisrame candana remuna anila
ananda badila mane, duhkha na ganila

TRANSLATION

“With great trouble and after much labor, Madhavendra Puri brought the load of sandalwood to Remuna. However, he was still very pleased; he discounted all the difficulties.

COMMENT

One might think, “Madhavendra Puri made the endeavor and carried the burden because the Deity asked him, but it was such a hard labor that he must have really been exhausted and frustrated.” But no, he was still happy. In fact, his pleasure increased (ananda badila). That is the nature of pure devotional service. The servant is happy, and his happiness increases. The same was said in relation to Govardhana Hill, the best of Lord Hari’s servants (hari-dasa-varyah):

hantayam adrir abala hari-dasa-varyo
yad rama-krsna-carana-sparasa-pramodah
manam tanoti saha-go-ganayos tayor yat
paniya-suyavasa-kandara-kandamulaih

“Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows, and cowherd friends, with all kinds of necessities–water for drinking, very soft grass, caves, fruits, flowers, and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (SB 10.21.18)

Govardhana Hill was such a great servant that he offered his body for the service of the Lord and His devotees, who would step on him. He offered his grasses for the cows to eat. He offered his stones and caves as sitting and resting places. He offered his waters for drinking and washing. He offered his very body for the service of the Lord. And he was jubilant (pramoda), being touched by the lotus feet of the Lord and His devotees. When a servant offers service in a mood of happiness, of jubilation, of pleasure, that gives more pleasure to the master, to the Lord. Naturally, if someone is happy to serve you, that makes you happy. If a service is offered out of duty–what to speak of begrudgingly–it is not as pleasing as when it is offered with genuine pleasure. In spite of taking so much trouble–traveling by foot, going through toll points, dealing with Muslim officers, enduring the heat and all the other impediments–Madhavendra Puri was still in a very pleased mood (ananda badila) when he reached Remuna.

TEXT 189

“pariksa karite gopala kaila ajna dana
pariksa kariya sese haila dayavan”

TRANSLATION

“To test the intense love of Madhavendra Puri, Gopala, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nilacala, and when Madhavendra Puri passed this examination, the Lord became very merciful to him.”

COMMENT

In the course of Lord Caitanya’s discussion of Madhavendra Puri, He came to quote the verse that Madhavendra Puri recited at the end of his life. Sri Caitanya-caritamrta tells us that this verse emanated directly from the mouth of Srimati Radharani and that only three people understood the deep meaning of the verse–Srimati Radharani, Sri Madhavendra Puri, and Sri Caitanya Mahaprabhu Himself. Now we shall read more about what the Caitanya-caritamrta says about this verse (from Madhya-lila, Chapter Four: “Sri Madhavendra Puri’s Devotional Service”).

TEXTS 191–194

Lord Caitanya Mahaprabhu read the famous verse of Madhavendra Puri. That verse is just like the moon. It has spread illumination all over the world.

Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one’s understanding of its importance.

As the Kaustubha-mani is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service.

Actually this verse was spoken by Srimati Radharani Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri.

TEXT 195

kiba gauracandra iha kare asvadana
iha asvadite ara nahi cautha-jana

TRANSLATION

Only Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.

PURPORT

This indicates that only Srimati Radharani, Madhavendra Puri, and Caitanya Mahaprabhu are capable of understanding the purport of this verse.

TEXT 196

sesa-kale ei sloka pathite pathite
siddhi-prapti haila purira slokera sahite

TRANSLATION

Madhavendra Puri recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.

TEXT 197

ayi dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

PURPORT

The uncontaminated devotees who strictly depend on the Vedanta philosophy are divided into four sampradayas, or transcendental parties. Out of the four sampradayas, the Sri Madhvacarya-sampradaya was accepted by Madhavendra Puri. Thus he took sannyasa according to parampara, the disciplic succession. Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri, the acarya named Laksmipati, there was no realization of devotional service in conjugal love. Sri Madhavendra Puri introduced the conception of conjugal love for the first time in the Madhvacarya-sampradaya, and this conclusion of the Madhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when He toured southern India and met the Tattvavadis, who supposedly belonged to the Madhvacarya-sampradaya.

When Sri Krsna left Vrndavana and accepted the kingdom of Mathura, Srimati Radharani, out of ecstatic feelings of separation, expressed how Krsna can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Because Krsna had gone to Mathura, Srimati Radharani was very much affected, and She expressed Herself thus: “My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.” Sri Caitanya Mahaprabhu was always expressing the ecstatic emotions of Srimati Radharani that She exhibited when She saw Uddhava at Vrndavana. Similar feelings, experienced by Madhavendra Puri, are expressed in this verse. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service.

COMMENT

This is a very deep topic–feeling separation from Krsna in the mood of Srimati Radharani and the gopis. We are certainly not qualified to discuss it. Still, following our acaryas, we shall try to say something to glorify Sri Madhavendra Puri on his disappearance day.

When Krsna left Vrndavana for Mathura, all the residents of Vrndavana were plunged into deep separation. Still, the separation of the gopis was the most intense, because their attachment to Krsna was the most intense. None of the residents of Vrndavana had any interest in life other than Krsna and Krsna’s service. Still, comparatively, the gopis’ love for Krsna was the greatest. And among the gopis, Srimati Radharani’s love was the greatest. And that love reaches its most sublime heights in separation. In fact, the actual reason why Krsna left Vrndavana was to allow His devotees there to experience the highest ecstasy of love in separation and in that love to always relish His association. In their separation they actually met Krsna, although externally they continued to express separation–even though internally they were relishing Krsna’s association.

The seed of this ecstatic mood was passed from Madhavendra Puri to his disciple Isvara Puri, who served him perfectly to the end, and from Isvara Puri to Sri Caitanya Mahaprabhu. And as Krsnadasa Kaviraja Gosvami says, that seed became a great tree in the person of Sri Caitanya Mahaprabhu. Therefore even fallen souls like us in Kali-yuga have been given access to this understanding and this process. It is inconceivable how people as fallen as we in Kali-yuga can be given access to this most highly confidential and exalted process.

Srila Visvanatha Cakravarti Thakura gives the example of a king who becomes intoxicated, goes into his treasury, takes out his most valuable jewels, goes out on the street, and distributes the jewels to the beggars. They have no qualification. But the king, the owner of the jewels, is free to give them to whomever he wishes. And in his intoxicated state he distributes them without consideration. Similarly, Sri Caitanya Mahaprabhu, intoxicated with ecstatic love of God, is making these most precious gems available even to the most destitute of beggars. In Srila Rupa Gosvami’s words (Sri Upadesamrta 4), dadati pratigrhnati–Lord Caitanya is giving (dadati), and it is our prerogative to accept (pratigrhnati).

Now, this confidential verse spoken by Madhavendra Puri may be misunderstood not only in the gross way of Ramacandra Puri, who thought that Madhavendra Puri was absorbed in mundane lamentation when he should have been fixed in spiritual consciousness, but in a more subtle way. One may misunderstand and imagine that Madhavendra Puri wanted to see Krsna out of some selfish desire. That, of course, was not the case. The truth is that Srimati Radharani and the gopis know that Krsna cannot really be happy without them; He cannot enjoy the same happiness with others as He does with them in Vrndavana. Therefore the young gopis want to see Him again not for their own happiness but for Krsna’s happiness, so they can please Him as only they can. Their love is completely pure–spotlessly pure. That same pure love was exhibited by Madhavendra Puri when he went to Jagannatha Puri to get sandalwood and camphor for Gopala without any consideration of personal gain or loss, pleasure or pain. And it was expressed by him in this verse. When the gopis say they want to be with Krsna, it is not for their own happiness, but it is to give Krsna happiness. Srila Krsnadasa Kaviraja Gosvami explains that although the gopis’ feelings appear to be lust, they are not lust; they are actually pure love. Lust (kama) is the desire for one’s own happiness, one’s own sense gratification, whereas pure love is the desire for Krsna’s happiness, Krsna’s satisfaction. Although superficially lust and love may resemble each other, intrinsically there is a great difference between them. Although iron and gold are both metals and thus have much in common, there is a vast difference between the value of gold and that of iron.

kama, prema,–donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana

“Lust and love have different characteristics, just as iron and gold have different natures.

atmendriya-priti-vancha-tare bali ‘kama’
krsnendriya-priti-iccha dhare ‘prema’ nama

“The desire to gratify one’s own senses is kama [lust], but the desire to please the senses of Lord Krsna is prema [love].” (Cc Adi 4.164–165)

Although sometimes the gopis pray to Krsna, “Please appear before us and satisfy our lusty desires,” that is their indirect way of speaking (paroksa-vada). Srila Visvanatha Cakravarti Thakura explains why the gopis speak as if they were lusty for Krsna, when all scriptures state that their love is completely pure. One reason he gives is that if someone expresses one’s love openly, it decreases. He gives the example that if one keeps a lamp within one’s house, it will burn bright and strong, but if one puts it outside it will waver and may even be extinguished. When one’s confidential feelings of love are kept within one’s heart, they increase, and if they are expressed openly, they decrease. That is the special feature of parakiya-rasa, that one’s loving feelings are kept inside.

Another reason is that in pure love one does not want the beloved to take any trouble, especially for oneself. Visvanatha Cakravarti gives the example that if you are hungry and visit someone, although you want to eat, if your friend asks, “Do you want some prasada?” you will say, “No, I am all right,” because out of love you don’t want your friend to take trouble. So the friend, knowing that you are hungry, won’t ask if you want him to prepare prasada for you, because he knows that you won’t want him to take trouble. So he’ll say, “Actually, I’m just about to cook an offering for my Deities. Please wait.” Then he’ll cook and offer the food to the Deities and give you the prasada. In the same way, if the gopis were to say openly, in a direct way, “Krsna, we know that You are missing us, so we will come to be with You,” Krsna would say, “No, don’t take trouble for Me. I am fine as I am.” So instead of suggesting that Krsna wants them, they say that they want Krsna: “Please come back. We are burning in the fire of separation–in the fire of lusty desires. Please come back and fulfill our desires.” Thus, for example, the gopis say to Krsna (SB 10.31.7):

pranata-dehinam papa-karsanam
trna-caranugam sri-niketanam
phani-phanarpitam te padambujam
krnu kucesu nah krndhi hrc-chayam

“Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts.” But their actual intention is completely pure–to serve Krsna and please Him.

These are the intricate dealings of love on the platform of pure devotional service. By the mercy of Sri Madhavendra Puri first and then from him the disciplic succession–Sri Caitanya Mahaprabhu and His followers, the Gosvamis, and later Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, and our Srila Prabhupada–these very confidential moods have been explained for us so that we can come to appreciate them and hanker for them. It is a most special gift. Devotees have asked, “Why did Srila Prabhupada take so much trouble to preach? Love of God is there in every bona fide scripture; every bona fide process of religion can lead one to love God. There are examples of practitioners in different traditions who have developed love for God, so why all this effort, why all this sacrifice, specifically for Krsna consciousness?” The real reason is to give this love of Krsna in Vrndavana, especially in the mood of separation. This love is not available anywhere else. Although on the absolute platform all love of God is transcendental–even the love of the servants of Lord Narayana who worship Him in opulence in Vaikuntha–the greatest ecstasy is experienced in the pure love (kevala-bhakti) of Vrndavana, which is incomparable. Therefore, although this love is very confidential, Srila Prabhupada exerted this superhuman effort to induce the fallen souls to take to Krsna consciousness, so that ultimately they–we–could receive this most valuable, priceless, precious treasure. And all this is coming to us through disciplic succession by the grace of Sri Madhavendra Puri, whose disappearance day is today.

Hare Krsna.

Any questions or comments?

If I were in your position, I wouldn’t dare to speak either. But I was audacious, like Ramacandra Puri. I dared to speak. But I tried to do it, at least to some extent, in the mood of service.

Thank you very much.

All glories to Srila Prabhupada.

Hare Krsna.

[A talk by Giriaj Swami on March 18, 2008, in Houston]

Source: http://www.dandavats.com/?p=9387

By Giriraj Swami 

Today is the auspicious disappearance day of Sri Madhavendra Puri, the grand spiritual master of Sri Chaitanya Mahaprabhu. Madhavendra Puri’s disciple Isvara Puri was accepted by Chaitanya Mahaprabhu as His spiritual master. Sri Chaitanya Mahaprabhu, as the Supreme Personality of Godhead, is Himself the origin of all knowledge—perfect, Vedic knowledge—and He had no need to accept a spiritual master. But because He was playing the part of a devotee, to set the example for others He accepted a spiritual master. And He accepted Isvara Puri specifically because he came in the line of Madhavendra Puri and was most dear to him. Madhavendra Puri was the first to exhibit love of God in separation, specifically in the mood of the gopis in separation from Krishna after He left Vrindavan. So Madhavendra Puri is a most important person in the history of our disciplic succession—and in the history of the world.

We shall read from Sri Caitanya-caritamrta, Antya-lila, Chapter Eight: “Ramacandra Puri Criticizes the Lord.” Ramachandra Puri was a disciple of Madhavendra Puri and a godbrother of Isvara Puri, but he developed an offensive mentality toward his spiritual master, Madhavendra Puri, and as a result became so fallen that he dared to criticize Sri Chaitanya Mahaprabhu. We begin with the chapter summary:

“The following summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. This chapter describes the history of the Lord’s dealings with Ramacandra Puri. Although Ramacandra Puri was one of the disciples of Madhavendra Puri, he was influenced by dry Mayavadis, and therefore he criticized Madhavendra Puri. Therefore Madhavendra Puri accused him of being an offender and rejected him. Because Ramacandra Puri had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Mayavada philosophy. For this reason he was not very respectful to the Vaisnavas, and later he became so fallen that he began criticizing Sri Caitanya Mahaprabhu for His eating. Hearing his criticisms, Sri Caitanya Mahaprabhu reduced His eating, but after Ramacandra Puri left Jagannatha Puri, the Lord resumed His usual behavior.”

TEXT 1

tam vande krsna-caitanyam
  ramacandra-puri-bhayat
laukikaharatah svam yo
  bhiksannam samakocayat

TRANSLATION

Let me offer myrespectful obeisances to Sri Caitanya Mahaprabhu, who reduced His eating due to fear of the criticism of Ramacandra Puri.

TEXT 2

jaya jaya sri-caitanya karuna-sindhu-avatara
brahma-sivadika bhaje carana yanhara

TRANSLATION

All glories to Sri Caitanya Mahaprabhu, the incarnation of the ocean of mercy! His lotus feet are worshiped by demigods like Lord Brahma and Lord Siva.

TEXT 3

jaya jaya avadhuta-candra nityananda
jagat bandhila yenha diya prema-phanda

TRANSLATION

All glories to Nityananda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God!

TEXT 4

jaya jaya advaita isvara avatara
krsna avatari’ kaila jagat-nistara

TRANSLATION

All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead! He induced Krsna to descend and thus delivered the entire world.

TEXT 5

jaya jaya srivasadi yata bhakta-gana
sri-krsna-caitanya prabhu—yanra prana-dhana

TRANSLATION

All glories to all the devotees, headed by Srivasa Thakura! Sri Krsna Caitanya Mahaprabhu is their life and soul.

TEXT 6

ei-mata gauracandra nija-bhakta-sange
nilacale krida kare krsna-prema-tarange

TRANSLATION

Thus Sri Caitanya Mahaprabhu, at Jagannatha Puri, performed His various pastimes with His devotees in the waves of love for Krsna.

COMMENT by Giriraj Swami

The next verses describe Ramachandra Puri’s arrival in Jagannatha Puri. He came specifically to meet Paramananda Puri and Sri Chaitanya Mahaprabhu. His policy was to invite Vaishnavas and feed them prasada and by various means induce them to eat more and more—and then criticize them for eating too much. Next, Srila Krishnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, explains the history of Ramachandra Puri, which contains the story of the disappearance of Sri Madhavendra Puri.

TEXT 18

purve yabe madhavendra karena antardhana
ramacandra-puri tabe aila tanra sthana

TRANSLATION

Formerly, when Madhavendra Puri was at the last stage of his life, Ramacandra Puri came to where he was staying.

TEXT 19

puri-gosani kare krsna-nama-sankirtana
“mathura na painu” bali’ karena krandana

TRANSLATION

Madhavendra Puri was chanting the holy name of Krsna, and sometimes he would cry, “O my Lord, I did not get shelter at Mathura.”

TEXT 20

ramacandra-puri tabe upadese tanre
sisya hana guruke kahe, bhaya nahi kare

TRANSLATION

Then Ramacandra Puri was so foolish that he fearlessly dared to instruct his spiritual master.

TEXT 21

“tumi—purna-brahmananda, karaha smarana
brahmavit hana kene karaha rodana?”

TRANSLATION

“If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?”

PURPORT by Srila Prabhupada

As stated in the Bhagavad-gita, brahma-bhutah prasannatma: a Brahman realized person is always happy. Na socati na kanksati: he neither laments nor aspires for anything. Not knowing why Madhavendra Puri was crying, Ramacandra Puri tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.

COMMENT

The scriptures contain many negative injunctions, such as the one we just read from the Gita: na socati na kanksati—one who is on the Brahman platform neither hankers nor laments. In the Upanisads negative statements are also used to describe the Lord, that the Lord has no name, no form, no qualities, no face, no hands, no legs. Srila Prabhupada explains that these negative statements mean that the Lord has no material hands or legs but that He has spiritual hands and legs. Similarly, such instructions as na socati na kanksati—one should not hanker or lament—mean that one should not hanker or lament materially, for material things. Madhavendra Puri was on the highest platform of love of God. He was feeling separation from Krishna, hankering to attain Krishna’s service and lamenting because he felt unable to do so. He was on the spiritual platform. But Ramachandra Puri, being influenced by impersonal philosophy, could not understand that the negative statements apply to material form and qualities, and material hankering and lamentation. He could not understand that his spiritual master was feeling separation from Krishna on the transcendental platform. And he was so audacious that he dared to advise his spiritual master, which was his downfall.

TEXT 22

suni’ madhavendra-mane krodha upajila
“dura, dura, papistha” bali’ bhartsana karila

TRANSLATION

Hearing this instruction, Madhavendra Puri, greatly angry, rebuked him by saying, “Get out, you sinful rascal!

PURPORT

Ramacandra Puri could not understand that his spiritual master, Madhavendra Puri, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Krsna. When he was crying in separation, “I could not achieve Krsna! I could not reach Mathura!” this was not ordinary material lamentation. Ramacandra Puri was not sufficiently expert to understand the feelings of Madhavendra Puri, but nevertheless he thought himself very advanced. Therefore, regarding Madhavendra Puri’s expressions as ordinary material lamentation, he advised him to remember Brahman, because he was latently an impersonalist. Madhavendra Puri understood Ramacandra Puri’s position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.

COMMENT

Krodha upajila—when Madhavendra Puri heard the words of Ramachandra Puri, krodha (anger) arose in him. On the material platform, krodha is a no-no. Kama, krodha, lobha, moha, mada, and matsarya—lust, anger, greed, illusion, pride, and envy—are enemies of the conditioned soul and are considered gateways to hell. The Bhagavad-gita (3.37) explains,

kama esa krodha esa
  rajo-guna-samudbhavah
mahasano maha-papma
  viddhy enam iha vairinam

“Lust is born of contact with the material mode of passion and later transformed into wrath; it is the all-devouring sinful enemy of this world.” Lust and anger are products of the mode of passion, and they lead one to degradation. Yet here we read, krodha upajila—anger arose within Madhavendra Puri. But his was not any ordinary, material anger; it was transcendental. Material anger arises when one’s lust is frustrated (kamat krodho ’bhijayate). The Third Canto of Srimad-Bhagavatam uses the Sanskrit term kamanujena for anger. Literally, kama-anujena means “the younger brother of lust”—wherever the older brother goes, the younger brother follows. Wherever there is lust, anger follows. When our material desires become frustrated, we become angry. Spiritually, when there is an obstacle to devotional service, one may also become angry—not materially, but spiritually—and use that anger to remove the obstacle. From one point of view, Ramachandra Puri’s presence was an impediment to Madhavendra Puri’s meditation on Krishna, so Madhavendra Puri wanted him away. But on another level, Ramachandra Puri’s pride and tendency toward impersonalism were obstacles to his own spiritual advancement, and so his spiritual master rebuked him to purify him. As Srila Prabhupada notes, “Such a reprimand from the spiritual master is certainly for the benefit of the disciple.”

Vaisnavera kriya mudra vijneha na bujhaya: even the most learned scholar cannot understand the activities and characteristics of a transcendental Vaishnava. Therefore we should be careful when we deal with Vaishnavas, lest we misunderstand them and offend them.

TEXT 23

“krsna na painu, na painu ‘mathura’
apana-duhkhe maron—ei dite aila jvala

TRANSLATION

“O my Lord Krsna, I could not reach You, nor could I reach Your abode, Mathura. I am dying in my unhappiness, and now this rascal has come to give me more pain.

TEXT 24

“more mukha na dekhabi tui, yao yathi-tathi
tore dekhi’ maile mora habe asad-gati

TRANSLATION

“Don’t show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.

TEXT 25

“krsna na painu muni maron apanara duhkhe
more ‘brahma’ upadese ei chara murkhe”

TRANSLATION

“I am dying without achieving the shelter of Krsna, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman.”

COMMENT

Generally, a spiritual master does not reject a disciple. Still, Krishna, in the Bhagavad-gita, says, ye yatha mam prapadyante tams tathaiva bhajamy aham: as people approach Me, I reciprocate accordingly. If someone neglects Krishna, Krishna will neglect him. The spiritual master is the representative of Krishna. Ramachandra Puri had in effect rejected Madhavendra Puri as his spiritual master, because how can a disciple advise his spiritual master so? Of course, sometimes even Krishna consults. In Mathura and Dvaraka He would consult Uddhava, and Uddhava would advise Him in a humble mood of loving service. But Ramachandra Puri was not offering advice in a mood of humble service. Rather, he was proud and thought himself superior in transcendental knowledge even to his spiritual master. Therefore he dared to advise his spiritual master in the matter of Krishna consciousness. In effect, he rejected Madhavendra Puri as a spiritual master. He thought he was more advanced than him, that he was on the Brahman platform and that his spiritual master wasn’t. So he foolishly instructed his spiritual master to be fixed in Brahman.

One of the lessons here is that if a disciple gets too close to the spiritual master without having the required purity, he or she may mistake him to be ordinary and commit offenses. Srila Prabhupada never rejected a disciple—unless the disciple rejected him. One case was Prabhupada’s disciple Aravinda, who served for some time as Prabhupada’s personal servant but eventually left. Later he met a devotee who informed him that Srila Prabhupada was in town. “You should come and meet Srila Prabhupada,” the devotee told him.

So Aravinda came, and when he saw Prabhupada he told him, “Krishna consciousness never really worked for me, so I left.” Indirectly, he was criticizing Srila Prabhupada and Krishna consciousness. And Srila Prabhupada replied, “Good, I am glad you left, because now I don’t have to see your morose face anymore.” Reading this line—“Don’t show your face to me”—reminded me of Srila Prabhupada’s words. But it was tit for tat. Prabhupada would call the scientists and other critics fools and rascals because in their own way they were calling Krishna’s devotees fools and rascals. Aravinda said that he had tried Krishna consciousness for some time but that he hadn’t really gotten much from it. In effect, he was saying he didn’t really like Krishna consciousness or being around Srila Prabhupada. And Prabhupada was saying, “I am glad you left, because we didn’t really like having you around us.”

Ultimately, both the blessings and the curses of a Vaishnava are beneficial. Once, two sons of Kuvera (the treasurer of the demigods) were sporting naked with heavenly women in a celestial river. They were so intoxicated with their material opulence and prestige that when their spiritual master, Narada Muni, came upon them, they felt no shame and did not even cover themselves. And so Narada cursed them to take birth as trees. Srila Prabhupada said that trees stand naked and think themselves very beautiful, and that Krishna fulfills all desires: “Oh, you wanted to be naked, to expose your beauty? Okay, take birth as a tree; stand naked for a hundred years and display your beauty.” But Sri Narada’s curse was actually a blessing. He took advantage of the situation to show the young men special mercy by giving them a curse that would relieve them of their false pride and ultimately give them audience of Sri Krishna. And so they took birth as twin arjuna trees in the courtyard of Mother Yasoda. Then, during His damodara-lila, to fulfill the desire of Narada, Krishna dragged a wooden grinding mortar between the two trees, uprooted them, and delivered the two demigods, saying,

jnatam mama puraivaitad
  rsina karunatmana
yac chri-madandhayor vagbhir
  vibhramso ’nugrahah krtah

“The great saint Narada Muni is very merciful. By his curse, he showed the greatest favor to both of you, who were mad after material opulence and who had thus become blind. Although you fell from the higher planet Svargaloka and became trees, you were most favored by him. I knew of all these incidents from the very beginning.” (SB 10.10.40)

Ramachandra Puri—at least initially—was quite unfortunate, as we shall read.

TEXT 26

ei ye sri-madhavendra sripada upeksa karila
sei aparadhe inhara ‘vasana’ janmila

TRANSLATION

Ramacandra Puri was thus denounced by Madhavendra Puri. Due to his offense, gradually material desire appeared within him.

PURPORT

The word vasana (“material desires”) refers to dry speculative knowledge. Such speculative knowledge is only material. As confirmed in Srimad-Bhagavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is confirmed in the Bhakti-sandarbha (111), wherein it is said:

jivan-mukta api punar yanti samsara-vasanam
yady acintya-maha-saktau bhagavaty aparadhinah

“Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one.”

In his Laghu-tosani commentary on Srimad-Bhagavatam (10.2.32), Jiva Gosvami says:

jivan-mukta api punar bandhanam yanti karmabhih
yady acintya-maha-saktau bhagavaty aparadhinah

“Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead.”

A similar quotation from one of the Puranas also appears in the Visnu-bhakti-candrodaya:

jivan-muktah prapadyante kvacit samsara-vasanam
yogino na vilipyante karmabhir bhagavat-parah

“Even liberated souls sometimes fall down to material desires, but those who fully engage in devotional service to the Supreme Personality of Godhead are not affected by such desires.”

These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.

COMMENT

One effect of offenses is that one becomes influenced by material desires and sometimes is overwhelmed by them, and then, to justify one’s sinful activities, one may speculate and manufacture many excuses. Or one may develop an impersonal attitude. Yet another effect of offenses is that one becomes prone to commit more offenses, as explained in the next verse.

TEXT 27

suska-brahma-jnani, nahi krsnera ‘sambandha’
sarva loka ninda kare, nindate nirbandha

TRANSLATION

One who is attached to dry speculative knowledge has no relationship with Krsna. His occupation is criticizing Vaisnavas. Thus he is situated in criticism.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura has explained in his Anubhasya that the word nirbandha indicates that Ramacandra Puri had a steady desire to criticize others. Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities. According to them, devotional service to Krsna is but another means for attaining dharma, artha, kama, and moksa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is maya and that Krsna, or Visnu, is also maya. Therefore they are called Mayavadis. Such a mentality awakens in a person who is an offender to Krsna and His devotees.

COMMENT

Sri Chaitanya Mahaprabhu stated emphatically, mayavadi krsne aparadhi: “The Mayavadis are the greatest offenders to Lord Krishna.” Here we gain the further insight that they became Mayavadis as a result of offending Krishna. Because they committed offenses, they became impersonalists, Mayavadis, and as Mayavadis they committed more offenses and thus continued their degradation.

Now we come to the other example—that of a devoted disciple.

TEXT 28

isvara-puri gosani kare sripada-sevana
svahaste karena mala-mutradi marjana

TRANSLATION

Isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, performed service to Madhavendra Puri, cleaning up his stool and urine with his own hand.

TEXTS 29–31

Isvara Puri was always chanting the holy name and pastimes of Lord Krsna for Madhavendra Puri to hear. In this way he helped Madhavendra Puri remember the holy name and pastimes of Lord Krsna at the time of death.

Pleased with Isvara Puri, Madhavendra Puri embraced him and gave him the benediction that he would be a great devotee and lover of Krsna.

Thus Isvara Puri became like an ocean of ecstatic love for Krsna, whereas Ramacandra Puri became a dry speculator and a critic of everyone else.

TEXT 32

mahad-anugraha-nigrahera ‘saksi’ dui-jane
ei dui-dvare sikhaila jaga-jane

TRANSLATION

Isvara Puri received the blessing of Madhavendra Puri, whereas Ramacandra Puri received a rebuke from him. Therefore these two persons, Isvara Puri and Ramacandra Puri, are examples of the objects of a great personality’s benediction and punishment. Madhavendra Puri instructed the entire world by presenting these two examples.

COMMENT

It is stated that the dust of the lotus feet of a pure devotee is very powerful but that the same dust that elevates one to the highest level of Krishna consciousness, to the spiritual realm of Vrindavan, can also push one down to hell if one offends it. This principle was enunciated by Sati to her father Daksha after Daksha had offended Shiva, the greatest Vaishnava (vaisnavanam yatha sambhu), and the purport is relevant to the present discussion.

In Srimad-Bhagavatam, Canto Four, Chapter Four (“Sati Quits Her Body”), Text 13, Sati says:

nascaryam etad yad asatsu sarvada
  mahad-vininda kunapatma-vadisu
sersyam mahapurusa-pada-pamsubhir
  nirasta-tejahsu tad eva sobhanam

“It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.”

Srila Prabhupada explains in the purport, “Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahiyasam pada-rajo-’bhisekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Krsna does not excuse offenses to the dust of that great soul’s feet, just as one can tolerate the scorching sunshine on one’s head but cannot tolerate the scorching sunshine on one’s feet.”

One must be especially careful when one comes close to a great soul. Rendering personal service unto a great soul, as Isvara Puri did to Madhavendra Puri, can bestow the greatest benefit, but if one is not pure enough and comes too close, one may commit offenses—and not just the accidental type. One may actually develop an offensive mentality toward the great soul and commit serious offenses that will cause one to go away and fall down.

In Sati’s statements about Lord Shiva we find a very surprising statement, that it is good that such envious persons commit offenses, because that way they fall down. How can a pure devotee who is a well-wisher of all living entities say it is good for someone to commit offenses and fall down? Srila Prabhupada explains that the spiritual master, who is an ocean of mercy, will never reject a disciple, even when the disciple is fallen and causes pain to the spiritual master, but that Krishna, out of compassion for the spiritual master, out of His mercy, will cause the disciple to go away so that he does not cause more pain—even though the spiritual master himself does not reject the disciple. Of course, Krishna is the father of every living entity (aham bija-pradah pita) and the well-wisher of all (suhrdam sarva-bhutanam). He wants the ultimate benefit of everyone, but if one comes too close to the devotee or the Deity and out of familiarity develops misconceptions and an offensive mentality, it may be better if that person is removed from the situation and, being kept at a distance, gradually comes to his senses and redeems himself.

Now we come to Madhavendra Puri’s feelings of separation.

TEXT 33

jagad-guru madhavendra kari’ prema dana
ei sloka padi’ tenho kaila antardhana

TRANSLATION

His Divine Grace Madhavendra Puri, the spiritual master of the entire world, thus distributed ecstatic love for Krsna. While passing away from the material world, he chanted the following verse.

TEXT 34

ayi dina-dayardra natha he
  mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
  dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

TEXT 35

ei sloke krsna-prema kare upadesa
krsnera virahe bhaktera bhava-visesa

TRANSLATION

In this verse Madhavendra Puri teaches how to achieve ecstatic love for Krsna. By feeling separation from Krsna, one becomes spiritually situated.

TEXT 36

prthivite ropana kari’ gela premankura
sei premankurera vrksa-caitanya-thakura

TRANSLATION

Madhavendra Puri sowed the seed of ecstatic love for Krsna within this material world and then departed. That seed later became a great tree in the form of Sri Caitanya Mahaprabhu.

TEXT 37

prastave kahilun puri-gosanira niryana
yei iha sune, sei bada bhagyavan

TRANSLATION

I have incidentally described the passing away of Madhavendra Puri. Anyone who hears this must be considered very fortunate.

COMMENT

Having been blessed by hearing about the glorious passing of Sri Madhavendra Puri, we shall now discuss some of his earlier pastimes—and then return to the special verse that he uttered at the time of his passing from this world. Once, as described in Sri Caitanya-caritamrta, Sri Chaitanya Mahaprabhu and Nityananda Prabhu and some of Their associates were traveling from Bengal to Orissa, to Jagannatha Puri. On the way, they visited a town called Remuna, where there is a Deity called Gopinatha. At the temple of Gopinatha, Sri Chaitanya Mahaprabhu narrated the story of Madhavendra Puri, as He had heard it from His spiritual master, Isvara Puri.

Earlier, when Madhavendra Puri came to Govardhana Hill, he had a dream in which the Deity Gopala appeared to him, took him by the hand, and led him to a place where He was hidden under a bush in the jungle at Govardhana. Then He instructed Madhavendra Puri to inform the villagers and to come take Him from the bush and install Him on Govardhana Hill. Madhavendra Puri followed the instructions of Gopala in the dream. He told the villagers, and they helped him cut through the thickets, discover the Deity, and take Him out of the ground. Then, as further directed by Gopala in the dream, Madhavendra Puri installed the Deity on top of Govardhana Hill. Devotees and brahmans bathed the Deity, chanted mantras, sang and danced, and offered garments, tulasi leaves, and flower garlands. Then they offered various kinds of food (bhoga), performed arati, and distributed massive, sumptuous prasada in a ceremony called Annakuta—just as it had been performed at the time of Lord Krishna during the Govardhana-puja.

For two years, devotees from all over the area came to see Gopala, present Him offerings, serve Him, worship Him, and celebrate the Annakuta ceremony, almost as it had been done on the first day. Then Gopala appeared to Madhavendra Puri again in a dream and told him that He was feeling very hot and that to cool Him and give Him relief, Madhavendra Puri should bring sandalwood from Jagannatha Puri and smear the pulp on His body. Madhavendra Puri took the instruction to heart, and after making all arrangements for the continued service of Gopala, he left by foot for Jagannatha Puri. On the way, in Bengal, in Shantipur, he met Advaita Acharya, who was so pleased to see his ecstatic love that he begged him for initiation. Thus Advaita Acharya was initiated in the line of Sri Madhavendra Puri. And further along the way, in Orissa, at Remuna, Madhavendra Puri saw the Deity Gopinatha.

Madhavendra Puri was so detached that he would never beg or ask for food. If someone offered him some food, he would eat a little. Otherwise, he would fast. He depended completely on the mercy of the Lord and made no effort to get food.

After Madhavendra Puri saw the beauty of Gopinatha in the temple, he went into the village marketplace, which was vacant, to sit and chant. That night, Gopinatha’s pujari had a dream in which the Deity told him that He had hidden a pot of sweet rice for Madhavendra Puri behind the curtains and that the pujari should find the sannyasi Madhavendra Puri in the marketplace and give him the pot of sweet rice. The pujari immediately awoke, bathed, went into the Deity room, and found the sweet rice, but he did not know exactly where Madhavendra Puri was. So he went into the vacant marketplace and called: “Will the sannyasi named Madhavendra Puri please come and take his pot! The Deity Gopinatha has stolen this pot of sweet rice for you! You are the most fortunate person in all the three worlds!” Eventually Madhavendra Puri heard the call and came out, and the pujari gave him the sweet rice. But after relishing the prasada in ecstatic love, Madhavendra Puri considered that the next morning, when people heard that the Deity had delivered a pot of sweet rice to him, they would throng around him, and so he immediately departed for Jagannatha Puri. Madhavendra Puri was such a great devotee, so humble and fixed in his mood of service to Krishna, that he did not want any praise or popularity or attention. So he decided, “I must leave immediately.”

Even in Puri, people understood that Madhavendra Puri was a great devotee, because whenever he would come before the Deity of Jagannatha, he would exhibit symptoms of ecstatic love of Godhead. Furthermore, they were aware of his transcendental reputation, and so they all came with love and devotion to offer him respects. Srila Krishnadasa Kaviraja Gosvami comments that the reputation of a devotee is so sublime that it follows him wherever he goes:

pratisthara bhaye puri gela palana
krsna-preme pratistha cale sange gadana

“Being afraid of his reputation [pratistha], Madhavendra Puri fled from Remuna. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him.” (Cc Madhya 4.147)

For his own sake, to avoid the crowds who came to honor him, Madhavendra Puri would have left Puri, but because he had come on a mission for Gopala, to get sandalwood and camphor, which were not easy to obtain but were available in Puri because they were used in the service of Lord Jagannatha, he remained. Yet even in Puri these items were very costly, and further, they were controlled by the government. Without a permit, one could not obtain or transport them. But when Madhavendra Puri told the local devotees about the history of Gopala and how He wanted sandalwood, they all came forward to help. They met people, got the permits, got sufficient quantities of sandalwood and camphor, and arranged a servant and expenses for Madhavendra Puri’s travels. And so he left, by foot, with his burden of sandalwood—his burden of love—back to Vrindavan, back to Govardhana.

On the way, after some days, Madhavendra Puri reached Remuna and again visited the temple of Gopinatha. And when the pujari saw him, he immediately brought him sweet rice prasada. That night in the temple, Madhavendra Puri had another dream. The Deity Gopala came to him and said, “There is no difference between My body and Gopinatha’s body. So if you smear the sandalwood pulp on the body of Gopinatha, My body will be cooled.” Sri Caitanya-caritamrta explains that the Deity of Gopala did not want Madhavendra Puri to have to suffer more by carrying such large amounts of sandalwood and camphor by foot in the hot sun and having to deal along the way with the Mohammedan officers, who would demand tolls and taxes and create trouble for travelers.

One could say that Madhavendra Puri passed Gopala’s test. Without any personal consideration or hesitation, he had acted with no interest other than to serve and please the Lord. And the Lord reciprocated. He was satisfied that Madhavendra Puri had come as far as Remuna, and He did not want his pure devotee to suffer any further. So Gopala instructed him to render the service to Gopinatha and that the service would be accepted by Gopala.

While narrating these pastimes, Sri Chaitanya Mahaprabhu extolled the glories of Srila Madhavendra Puri, and He asked Nityananda Prabhu, “Is there anyone in this world as fortunate as Madhavendra Puri?” Sri Chaitanya Mahaprabhu said (Cc Madhya 4):

TEXT 180

“hena-jana gopalera ajnamrta pana
sahasra krosa asi’ bule candana magina

“After receiving the transcendental orders of Gopala, this great personality traveled thousands of miles just to collect sandalwood by begging.

TEXT 181

“bhoke rahe, tabu anna magina na khaya
hena-jana candana-bhara vahi’ lana yaya

TRANSLATION

“Although Madhavendra Puri was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Sri Gopala.

TEXT 182

“maneka candana, tola-viseka karpura
gopale paraiba’—ei ananda pracura

“Without considering his personal comforts, Madhavendra Puri carried one maund [about eighty-two pounds] of sandalwood and twenty tolas [about eight ounces] of camphor to smear over the body of Gopala. This transcendental pleasure was sufficient for him.

TEXT 183

“utkalera dani rakhe candana dekhina
tahan edaila raja-patra dekhana

TRANSLATION

“Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Madhavendra Puri showed him the release papers given by the government and consequently escaped difficulties.

TEXT 184

“mleccha-desa dura patha, jagati apara
ke-mate candana niba-nahi e vicara

TRANSLATION

“Madhavendra Puri was not at all anxious during the long journey to Vrndavana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen.

TEXT 185

“sange eka vata nahi ghati-dana dite
tathapi utsaha bada candana lana yaite

TRANSLATION

“Although Madhavendra Puri did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vrndavana for Gopala.

TEXT 186

“pragadha-premera ei svabhava-acara
nija-duhkha-vighnadira na kare vicara

TRANSLATION

“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

TEXT 187

“ei tara gadha prema loke dekhaite
gopala tanre ajna dila candana anite

TRANSLATION

“Sri Gopala wanted to show how intensely Madhavendra Puri loved Krsna; therefore He asked him to go to Nilacala to fetch sandalwood and camphor.

TEXT 188

“bahu parisrame candana remuna anila
ananda badila mane, duhkha na ganila

TRANSLATION

“With great trouble and after much labor, Madhavendra Puri brought the load of sandalwood to Remuna. However, he was still very pleased; he discounted all the difficulties.

COMMENT

One might think that Madhavendra Puri made the endeavor and carried the burden because the Deity asked him but that it was such a hard labor that he must have really been exhausted and frustrated. But no, he was still happy. In fact, his pleasure increased (ananda badila). That is the nature of pure devotional service. The servant is happy, and his happiness increases. The same was said in relation to Govardhana Hill, the best of Lord Hari’s servants (hari-dasa-varyah).

hantayam adrir abala hari-dasa-varyo
  yad rama-krsna-carana-sparasa-pramodah
manam tanoti saha-go-ganayos tayor yat
  paniya-suyavasa-kandara-kandamulai

“Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows, and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers, and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (SB 10.21.18)

Govardhana Hill was such a great servant that he offered his body for the service of the Lord and His devotees, who would step on him. He offered his grasses for the cows to eat. He offered his stones and caves as sitting and resting places. He offered his waters for drinking and washing. He offered his entire body for the service of the Lord. And he was jubilant (pramoda), being touched by the lotus feet of the Lord and His devotees. When a servant offers service in a mood of happiness, of jubilation, of pleasure, that gives more pleasure to the master, to the Lord. Naturally, if someone is happy to serve you, that makes you happy. If a service is offered out of duty—what to speak of begrudgingly—it is not as pleasing as when it is offered with genuine pleasure. Madhavendra Puri, in spite of taking so much trouble—traveling by foot, going through toll points, dealing with Muslim officers, enduring the heat and all the other impediments—by the time he reached Remuna, he was still in a very pleased mood (ananda badila).

TEXT 189

“pariksa karite gopala kaila ajna dana
pariksa kariya sese haila dayavan”

TRANSLATION

“To test the intense love of Madhavendra Puri, Gopala, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nilacala, and when Madhavendra Puri passed this examination, the Lord became very merciful to him.”

COMMENT

In the course of Lord Chaitanya’s discussion of Madhavendra Puri, He came to quote the verse that Madhavendra Puri recited at the end of his life. Sri Caitanya-caritamrta tells us that this verse emanated directly from the mouth of Srimati Radharani and that only three people understood its deep meaning—Srimati Radharani, Sri Madhavendra Puri, and Sri Chaitanya Mahaprabhu Himself. Now we shall read more about what the Caitanya-caritamrta says about this verse (from Madhya-lila, Chapter Four: “Sri Madhavendra Puri’s Devotional Service”).

TEXTS 191–194

Lord Caitanya Mahaprabhu read the famous verse of Madhavendra Puri. That verse is just like the moon. It has spread illumination all over the world.

Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one’s understanding of its importance.

As the Kaustubha-mani is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service.

Actually this verse was spoken by Srimati Radharani Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri.

TEXT 195

kiba gauracandra iha kare asvadanaiha asvadite ara nahi cautha-jana

TRANSLATION

Only Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.

PURPORT

This indicates that only Srimati Radharani, Madhavendra Puri, and Caitanya Mahaprabhu are capable of understanding the purport of this verse.

TEXT 196

sesa-kale ei sloka pathite pathite
siddhi-prapti haila purira slokera sahite

TRANSLATION

Madhavendra Puri recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.

TEXT 197

ayi dina-dayardra natha he
  mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
  dayita bhramyati kim karomy aham

TRANSLATION

“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

PURPORT

The uncontaminated devotees who strictly depend on the Vedanta philosophy are divided into four sampradayas, or transcendental parties. Out of the four sampradayas, the Sri Madhvacarya-sampradaya was accepted by Madhavendra Puri. Thus he took sannyasa according to parampara, the disciplic succession. Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri, the acarya named Laksmipati, there was no realization of devotional service in conjugal love. Sri Madhavendra Puri introduced the conception of conjugal love for the first time in the Madhvacarya-sampradaya, and this conclusion of the Madhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when He toured southern India and met the Tattvavadis, who supposedly belonged to the Madhvacarya-sampradaya.

When Sri Krsna left Vrndavana and accepted the kingdom of Mathura, Srimati Radharani, out of ecstatic feelings of separation, expressed how Krsna can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Because Krsna had gone to Mathura, Srimati Radharani was very much affected, and She expressed Herself thus: “My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.” Sri Caitanya Mahaprabhu was always expressing the ecstatic emotions of Srimati Radharani that She exhibited when She saw Uddhava at Vrndavana. Similar feelings, experienced by Madhavendra Puri, are expressed in this verse. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service.

COMMENT

This is a very deep topic—feeling separation from Krishna in the mood of Srimati Radharani and the gopis. We are certainly not qualified to discuss it. Still, following our acharyas, we shall try to say something to glorify Sri Madhavendra Puri on his disappearance day.

When Krishna left Vrindavan for Mathura, all the residents of Vrindavan were plunged into deep separation. The separation of the gopis was the most intense, because their attachment to Krishna was the most intense. None of the residents of Vrindavan had any interest in life other than Krishna and Krishna’s service. Still, comparatively, the gopis’ love for Krishna was the greatest. And among the gopis, Srimati Radharani’s love was the greatest. And that love reaches its most sublime heights in separation. In fact, the actual reason why Krishna left Vrindavan was to allow His devotees there to experience the highest ecstasy of love in separation and in that love to always relish His association. In their separation they actually meet Krishna, although externally they continue to express separation—even though internally they are relishing Krishna’s association.

The seed of this ecstatic mood was passed from Madhavendra Puri to his disciple Isvara Puri, who served him perfectly to the end, and from Isvara Puri to Sri Chaitanya Mahaprabhu. And as Krishnadasa Kaviraja Gosvami says, that seed became a great tree in the person of Sri Chaitanya Mahaprabhu. Therefore even fallen souls like us in Kali-yuga have been given access to this understanding and this process. It is inconceivable how people as fallen as we in Kali-yuga can be given access to this most highly confidential and exalted process.

Srila Visvanatha Cakravarti Thakura gives the example of a king who becomes intoxicated, goes into his treasury, takes out his most valuable jewels, goes out on the street, and distributes the jewels to the beggars. They have no qualification, but the king, the owner of the jewels, is free to give them to whomever he wishes. And in his intoxicated state he distributes them without consideration. Similarly, Sri Chaitanya Mahaprabhu, intoxicated with ecstatic love of God, is making these most precious gems available even to the most destitute of beggars. In Srila Rupa Gosvami’s words (Sri Upadesamrta 4), dadati pratigrhnati—Lord Chaitanya is giving (dadati), and it is our prerogative to accept (pratigrhnati).

This confidential verse spoken by Madhavendra Puri could be misunderstood not in the gross way of Ramachandra Puri, who thought that Madhavendra Puri was absorbed in mundane lamentation when he should have been fixed in spiritual consciousness, but in a more subtle way. One may misunderstand and imagine that Madhavendra Puri wanted to see Krishna out of some selfish desire, but that, of course, was not the case. The truth is that Srimati Radharani and the gopis know that Krishna cannot really be happy without them; He cannot enjoy the same happiness with others as He does with them in Vrindavan. Therefore the young gopis want to see Him again not for their own happiness but for Krishna’s happiness, so they can please Him as only they can. Their love is completely pure—spotlessly pure. That same pure love was exhibited by Madhavendra Puri when he went to Jagannatha Puri to get sandalwood and camphor for Gopala without any consideration of personal gain or loss, pleasure or pain. And it was expressed by him in this verse. When the gopis say that they want to be with Krishna, it is not for their own happiness but to give Krishna happiness. Srila Krishnadasa Kaviraja Gosvami explains that although the gopis’ feelings appear to be lust, they are not; they are actually pure love. Lust (kama) is the desire for one’s own happiness, one’s own sense gratification, whereas pure love is the desire for Krishna’s happiness, Krishna’s satisfaction. Although superficially lust and love may resemble each other, intrinsically there is a great difference between them. Although iron and gold are both metals and thus have much in common, there is a vast difference between the value of gold and that of iron.

kama, prema,—donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana

“Lust and love have different characteristics, just as iron and gold have different natures.

atmendriya-priti-vancha-tare bali ‘kama’
krsnendriya-priti-iccha dhare ‘prema’ nama

“The desire to gratify one’s own senses is kama [lust], but the desire to please the senses of Lord Krsna is prema [love].” (Cc Adi 4.164–165)

Although sometimes the gopis pray to Krishna, “Please appear before us and satisfy our lusty desires,” that is their indirect way of speaking (paroksa-vada). Srila Visvanatha Cakravarti Thakura explains why the gopis speak as if they were lusty for Krishna, when all scriptures state that their love is completely pure. One reason he gives is that if someone expresses one’s love openly, it decreases. He gives the example that if one keeps a lamp within one’s house, it will burn bright and strong, but if one puts it outside it will waver and may even be extinguished. When one’s confidential feelings of love are kept within one’s heart, they increase, and if they are expressed openly, they decrease. That is the special feature of parakiya-rasa, that one’s loving feelings are kept inside.

Another reason is that in pure love one does not want the beloved to take any trouble, especially for oneself. Visvanatha Cakravarti gives the example that if you are hungry and visit someone, although you want to eat, if your friend asks, “Do you want some prasada?” you will say, “No, I am all right,” because out of love you don’t want your friend to take trouble. So the friend, knowing that you are hungry, won’t ask if you want him to prepare prasada for you, because he knows that you won’t want him to take trouble. Instead, he’ll say, “Actually, I’m just about to cook an offering for my Deities. Please wait.” Then he’ll cook and offer the food to the Deities and give you the prasada. In the same way, if the gopis were to say openly, in a direct way, “Krishna, we know that You are missing us, so we will come to be with You,” Krishna would say, “No, don’t take trouble for Me. I am fine as I am.” So instead of suggesting that Krishna wants them, they say that they want Krishna: “Please come back. We are burning in the fire of separation—in the fire of lusty desires. Please come back and fulfill our desires.” Thus, for example, the gopis say to Krishna (SB 10.31.7):

pranata-dehinam papa-karsanam
  trna-caranugam sri-niketanam
phani-phanarpitam te padambujam
  krnu kucesu nah krndhi hrc-chayam

“Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts.” But their actual intention is completely pure—to serve Krishna and please Him.

These are the intricate dealings of love on the platform of pure devotional service. By the mercy of Sri Madhavendra Puri first and then from him the disciplic succession—Sri Chaitanya Mahaprabhu and His followers, the Gosvamis; and later Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, and our Srila Prabhupada—these very confidential moods have been explained for us so that we can come to appreciate them and hanker for them. It is a most special gift.

Devotees have asked, “Why did Srila Prabhupada take so much trouble to preach? Love of God is there in every bona fide scripture, and every bona fide process of religion can lead one to love God. There are examples of practitioners in different traditions who have developed love for God, so why all this effort, why all this sacrifice, specifically for Krishna consciousness?” The real reason is to give this love of Krishna in Vrindavan, especially in the mood of separation. This love is not available anywhere else. Although on the absolute platform all love of God is transcendental—even the love of the servants of Lord Narayana who worship Him in opulence in Vaikuntha—the greatest ecstasy is experienced in the pure love (kevala-bhakti) of Vrindavan, which is incomparable. Therefore, although this love is very confidential, Srila Prabhupada exerted this superhuman effort to induce the fallen souls to take to Krishna consciousness, so that ultimately they—we—could receive this most valuable, priceless, precious treasure. And all this is coming to us through disciplic succession by the grace of Sri Madhavendra Puri, whose disappearance day is today.

Hare Krishna.

[A talk by Giriraj Swami on Sri Madhavendra Puri’s disappearance day, March 18, 2008, Houston]

Source: https://girirajswami.com/blog/?p=18711

 26 February 2026

Dear Devotees,

Please accept our humble obeisances. All glories to Srila Prabhupada.

We wish to inform the worldwide community of devotees that His Holiness Badrinarayan Swami left this world this evening, 26 February 2026, in Sri Vrindavan Dham. He passed away peacefully in his room after a brief illness.

Badrinarayan Maharaja, reknowned for his learning, frankness, humour and dedication was an initiated disciple of Srila Prabhupada, the Founder-Acarya of ISKCON, the International Society for Krishna Consciousness. He was born in 1952, met Srila Prabhupada in 1969, and moved into the Laguna Beach temple as a full-time devotee in 1970. He took initiation from Srila Prabhupada in 1971, was awarded the sannyasa order of life in 2014 and became an ISKCON diksa-guru in 2020. He is survived by his children, Anasuya and Nila Madhava, from his previous asrama.

The list of Maharaja’s glorious services to ISKCON and Srila Prabhupada are numerous: in the early days he served in St Louis and Detroit temples, undertook travelling sankirtana, and served as the temple president of ISKCON Ann Arbor and ISKCON San Diego, the latter remaining his home temple from 1978 to the present day. He was integral in setting up the first Child Protection Office in ISKCON. Most notably, his service during the Turley case will stand out as a lasting memory. In recent years he also undertook the austerity of travelling regularly to Myanmar, one of the most isolated yatras in ISKCON, to enthuse the devotees there.

From our perspective, Maharaja will be remembered most for his contribution as a GBC member, a service he performed since 1987 with zonal responsibilites in North America. Badrinarayan Swami also served as the chairman of ISKCON’s international GBC, was a member of the GBC Organizational Development Committee, among others, and the North American Regional Governing Body Executive Committee.

Despite failing health, including amputation of his toe, he risked his comfort to unfailingly attend the GBC meetings and fully contributed. Indeed he was to the end a strong supporter and defender of Srila Prabhupada’s GBC system and worked tirelessly to keep the GBC as the ultimate managing authority of ISKCON, as desired by Srila Prabhupada. To this end, he was the author and co-author of several invaluable GBC position and legacy papers such as:

A Concise Statement of Gau?iya Vai??ava Siddhanta for the International Society for K???a Consciousness
Principles & Practices/Diksa-guru Projects
Carrying out Srila Prabhupada’s Order: The GBC as ISKCON’s Ultimate Managing Authority UMA.pptx
Understanding ISKCON’s Lines of Authority
Formation & Role of the Bureau: Survey of Srila Prabhupada Disciples Engaged in Managerial Matters in India by His Divine Grace

Badrinarayan Swami was one of the most brilliant minds in ISKCON and he endured inconceivable challenges for the protection of ISKCON. Maharaja was a dutiful servant, a dedicated disciple, and one of the most outspoken guardians of Srila Prabhupada’s legacy. He served in a bold and uncompromising way. His managerial astuteness, impeccable sadhana, inspiring classes filled with memories of Srila Prabhupada, and exemplary devotion endeared him to many devotees. We offer our deepest respect and gratitude to this stalwart son of Srila Prabhupada.

May his example of service and surrender be a beacon for all of us. We especially offer our prayers for Maharaja’s son, daughter, and disciples so that they may find shelter and comfort in the association of the holy names and Srila Prabhupada’s books. We remain at your service at this most difficult time.

The GBC shall be eternally indebted to Badrinarayan Swami for his innumerable services to ISKCON. Thank you, Badrinarayan Swami, for the many years of association. We will miss your uplifting association, wit, and candour. That Maharaja was fortunate enough to circumstantially depart this material world in Lord Krishna’s own abode of Vrindavan is a final testament to the mercy he has received from Srila Prabhupada, Sri Caitanya Mahaprabhu, and Lord Krishna Himself.

His Holiness Badrinarayan Swami Maharaj ki jai!

Srila Prabhupada ki jai!

Ananta koti vaisnava vrinda ki jai!

Samaveta bhakta vrinda ki jai!

Your servants,
Madhu Sevita Dasa
Govardhana Dasa
Devakinandana Dasa
GBC Executive Committee

Source: https://www.dandavats.com/?p=117435

Maharaja’s last day as narrated by his servant, Abhaya Nama Das (GKG):

25th of February was a normal day. Maharaj was in a nice mood; we went to Mangal arti and came back to the apartment at the MVT for chanting. Maharaj told me that he will not go to Srimad Bhagavatam class today. Later, as usual, he gave me some errands to run. He had his breakfast Prasad while I went to the restaurant to have mine. Maharaj also told me to contact our usual auto/toto driver, Gopal, since he wanted to go to Loi Bazaar to settle some bills and to get some first class rose and sandal incenses.

So, after 230 pm, we set out for Loi bazaar. We went to Ganga Prasad shop first and then to Radha Rasabiharilal to settle those bills. Then we went to Ranganath temple because Maharaj wanted some south Indian style lamps. We looked for those in the shops in front of the temple, but with no success. Then Maharaj said we will have darshan of Ranganath in the temple. Gopal told Maharaj that if we go from the front gate, we will have to walk a lot while from the back gate, there is less to walk.

However, Maharaj insisted on going from the front gate, he said that darshan of the Supreme Lord is not cheap; one has to take some trouble to go to see the Lord. With that mood, we started to walk through the gates of the temple and Maharaj felt a bit exhausted by doing so. He told me that he will not be able to walk that distance back, so I should tell the driver to come pick us up from the back gate. We had darshan and Maharaj gave a donation of rs 1000. On our way back, Maharaj was feeling uncomfortable. He wanted to go back to the MVT but we still had to get the incense.

We went back to Loi bazaar, got samples of the incenses and then we came back to the MVT. Once at the apartment, Maharaj said he will rest. I asked him about Prasad, he told me he will not eat anything now. Maharaj was also planning to go for a “motorized” Govardhan parikrama (as he calls it) the next day at 6 30 am. I asked Maharaj about breakfast Prasad for the next day, he said to get anything I like, he will think about it the next day itself. I had dinner Prasad, packed something for the next day and came back to the apartment. I checked on Maharaj, he was sleeping and I went to my room. At night, Maharaj called me and asked for some juice from the fridge. I gave him, he drank and went to bed again.

The next day, on the 26th of February, I woke up for mangal arti, got ready and saw that Maharaj was still resting. I preferred not to disturb him and starting chanting in my room. At around 5a. m, I went to check on Maharaj again and saw that he was still resting and did not seem well. So, I called the MVT manager and told him that Maharaj will not be able to go on parikrama, hence we will not need the car. Later Maharaj walked to the kitchen to have juice, I helped him to get the juice and back to his bed.

During the day, Maharaj would be resting and he would be calling my name every 30 minutes or every hour. And when I would go to see him and tell him that I am here, he would say nothing. Sometimes, he would struggle to sit and I would help him. Many times, I could hear him taking the Names of Krishna. During my service to Maharaj for many years, we had had such episodes, even more severe. But Maharaj always managed to recover.

In the evening, I went to get Prasad from the restaurant at around 7pm. I got the Prasad packed and came back to the apartment at around 7 30pm. I checked on Maharaj and he appeared to be resting peacefully. I had my Prasad and then went to see some devotees who came from Bareilly. I came back to the apartment at 8 30pm and took some rest on the couch outside of Maharaj’s room. Normally, when Maharaj was sick like that, I used to sleep just outside his room when we would be in Vrindavan.

After a short while, I was intrigued that Maharaj had not been calling me for quite a long time. This was around 9pm. I went in Maharaj’s room and called him. I shook him gently and saw that he was not responding. I felt something was really wrong and I was overcome by fear and confusion. I called Sankarshan prabhu, a devotee from San Diego, who came to give Maharaj some Lakshmi for Radha Giridhari’s silver paraphernalia that Maharaj wanted to be made. He came and checked his pulse, but there was no sign of any heartbeat.

I went to the reception to ask if any doctor could come. The receptionist gave me a number but no one picked the call. Then I called Pancagauda Prabhu and told him about the situation. He said that he will be sending some devotees. I also informed HH Bhakti Anugraha Janardana Maharaj. After a short while, a doctor came and confirmed that Maharaj had left his body.

Maharaj was so immersed in the service of Sri Sri Radha Giridhari and of Srila Prabhupada. He was always thinking about giving the best to Their Lordships and he never missed an opportunity for sharing Prabhupada’s pastimes. He came to India after 2 years to finally go back to the eternal pastimes of Sri Sri Radha Giridhari.

HH Badrinarayan Swami Maharaj ki jay! Srila Prabhupada ki jay!

Source: https://www.dandavats.com/?p=117440

It is with tremendous sadness that we acknowledge the very auspicious passing away of Ranjit das, ACBSP, today, February 25 at 6:45pm ET in Alachua, Florida. He was surrounded by many devotees chanting soft kirtan, in a celestial environment created by his good wife Gopisvari devi dasi and daughter Prema.
Ranjit prabhu was a Prabhupada man. He has joined him now. He dedicated his life to preserving Srila Prabhupada’s books and photos. He worked with the Bhaktivedanta Archives for many years in North Carolina and also travelled to many centers worldwide for his service. He was well know amongst the devotees as a mature, jolly devotee and gentleman. He will be greatly missed!
All glories to Srila Prabhupada! All glories to His Grace Rangit prabhu!

Source: https://www.dandavats.com/?p=117426

We are saddened to share that His Holiness Badrinarayan Swami departed this world in Vṛndāvana, India, on February 26, 2026. His body is presently being prepared for placement at the Vṛndāvana Hospice. More information will be forthcoming as arrangements are finalized.

Until the very end, Badrinarayan Swami remained actively engaged in preaching and service. He had recently attended the GBC Annual General Meeting in Māyāpur and was traveling and speaking in India in the days leading up to his passing. His final class was delivered in Vṛndāvana on February 23, 2026. To watch, click here. 

According to his personal servant, Abhay Nāma Dāsa, “Yesterday he went to Loi Bazaar and Ranganath Temple. He felt exhausted and didn’t eat, just drank some juice. Today, he was calling me repeatedly, but didn’t want anything. I went out for a bit, returned at 8:30, and there was no response from him. He had departed already.”

An initiated disciple of Śrīla Prabhupāda, the Founder-Ācārya of ISKCON, Badrinarayan Swami was born in 1952. He first met Śrīla Prabhupāda in 1969, moved into the Laguna Beach temple as a full-time brahmacārī in 1970, and accepted initiation in 1971.

He served as temple president of ISKCON Ann Arbor, Michigan, from 1973 to 1977, and of ISKCON San Diego from 1978 to 1993. In 1987, he began his long-standing service as a member of ISKCON’s Governing Body Commission (GBC), later serving as its chairman. Over the decades, he contributed extensively to the society’s leadership, including authoring and co-authoring several GBC position papers and serving on numerous strategic and steering committees.

Awarded the sannyāsa order in 2014, he later became an initiating spiritual master (dīkṣā-guru) in 2020, guiding disciples and communities with steadiness and dedication.

Read more: https://iskconnews.org/iskcon-leader-his-holiness-badrinarayan-swami-departs-in-vrindavan/

The Bhakti Yoga Conference 2026 will convene next week as a free, global online gathering bringing together over 30 scholars, spiritual teachers, and practitioners from around the world to explore one central theme: “Sacred Community: Devotion Practiced Together.”

The conference will be framed by opening and closing events hosted at Harvard Divinity School and the Oxford Centre for Hindu Studies, respectively. “The Harvard opening and Oxford closing create a meaningful arc for the conference — bringing scholarship and lived devotion into dialogue,” said Conference founder Rasananda Das.

Now in its second year, the conference is a response to a contemporary climate in which many experience fragmentation, isolation, or spiritual disconnection. Framed around the question, “How does devotion create communities that uplift, heal, and transform the human heart?” the gathering will emphasize dialogue, lived experience, and practical insight rather than theory alone. Participants are invited to explore devotion not as a solitary pursuit, but as a shared path that cultivates belonging, relationships, and sacred community in modern life.

Throughout the conference, participants will hear from senior ISKCON devotees, scholars of bhakti traditions, and teachers and practitioners serving communities worldwide. Together, they will explore themes such as living bhakti in daily life, spiritual friendship and mentorship, the lived experience of sangha, and bhakti as an embodied practice. Rather than presenting bhakti solely as theory, the conference emphasizes the lived experiences of devotional life in contemporary contexts.

Read more: https://iskconnews.org/2026-global-bhakti-yoga-conference-to-highlight-sacred-community/

Yesterday we didn’t just remember; we brought alive the life and legacy of Bhakti Tirtha Swami, one of the most impactful leaders in the history of the International Society for Krishna Consciousness. It was not just a formal observance. It felt personal. It felt alive. His presence was deeply felt in the hearts of all the devotees who came together to honor him.

Bhakti Tirtha Swami Maharaj was a disciple of A. C. Bhaktivedanta Swami Prabhupada, and he carried that connection with strength and authenticity. What made him stand out was not only his leadership or scholarship, but his heart. He spoke openly about pain, about struggle, about healing. He addressed issues many were afraid to touch—race, leadership failures, emotional wounds, and the responsibility of spiritual communities to truly care for their members.

In his autobiographical work The Black Lotus, he shares his journey from a challenging childhood in America to becoming a respected spiritual teacher. The book is raw and honest. It shows how spiritual life is not an escape from hardship, but a way to transform it. In Spiritual Warrior, he writes about leadership and integrity, encouraging devotees to confront their own ego, purify their intentions, and serve with courage and compassion.

He consistently emphasized devotee care long before it became widely discussed as a structured initiative. For Maharaj, community development was not about numbers or expansion. It was about relationships. He would say that we must treat one another in such a way that our own spiritual growth feels connected to the growth of the person next to us — that real spiritual life cannot thrive in an atmosphere of neglect or fear. He wanted communities where devotees felt safe, respected, and valued — where honesty was welcomed and healing was possible.

He also played a significant role in developing communities in Africa and other parts of the world, working to empower local leaders and encourage self-sufficiency. He believed leadership meant responsibility, accountability, and service — not control.

Yesterday’s memorial reflected that spirit.

The day began with a procession led by his disciples, well-wishers, and senior sannyasis. The Harinam was joyful and strong, filling the streets with kirtan as devotees walked together. There was something powerful about seeing so many generations united — seniors who had worked alongside him, disciples shaped by his guidance, and younger devotees who know him through his books and stories.

When the procession reached the venue, the program continued with kirtan and heartfelt reflections. Speakers shared personal experiences — how Maharaj corrected them, encouraged them, challenged them, and believed in them. Many spoke about how he made them feel seen. Not managed. Not used. But genuinely seen.

The discussions were long, but no one seemed restless. It felt important to revisit his contributions — his preaching, his writing, his emphasis on accountability in leadership, and his insistence that compassion is not optional in spiritual life.

The Pushpa Abhishek was simple but moving. Devotees offered flowers with gratitude. An ecstatic kirtan followed, full of energy and emotion. There were tears, smiles, raised hands, and deep appreciation. It did not feel heavy. It felt grateful.

The day concluded with prasadam, shared conversations, and quiet reflection.

Bhakti Tirtha Swami Maharaj left behind more than books and projects. He left a way of thinking — that spiritual communities must be healthy internally, not just active externally. That real strength includes vulnerability. That leadership requires self-examination. That caring for devotees is not a side topic; it is central.

Yesterday’s memorial showed that his influence is still very much present — not in abstract words, but in the way people continue to try to build communities with more maturity, more responsibility, and more heart.

His Holiness Bhakti Tirtha Swami Maharaj Ki Jai!

Source: https://www.mayapur.com/en/blog/memorial-of-a-black-lotus-hh-bhakti-tirtha-swami

The ISKCON Constitution Drafting Committee has assembled a document to answer frequently asked questions. We hope this document helps you address any questions you have.

Read more: https://www.dandavats.com/?p=117253

By Ambarish Maharaj Das

For decades, ISKCON Wellington has lovingly served the community through vibrant kīrtana, enlightening spiritual discourse, free vegetarian prasādam, youth programs, festivals, and heartfelt devotional gatherings.

In June 2024, however, due to structural and legal challenges, our previous temple premises were closed. Since then, devotees have been without a sacred space for darśana, without the joy of standing before the Deities, without the sacred sound of kīrtana resonating through the temple hall. The silence has been deeply felt.

Yet Krishna’s mercy never abandons His devotees. Through tireless effort, faith, and divine arrangement, a new property has been secured and granted a resource consent to operate as a place of worship. By the generosity of many well-wishers, $2.5 million has already been contributed toward the March 2026 settlement.

 Now we stand at the most critical and most inspiring phase of this sacred journey. We are raising $750,000 to complete essential renovations, including:

• Establishing the altar and sacred Deity rooms

• Preparing the temple assembly hall

• Building a proper kitchen for the deities and the devotees

• Creating facilities for kīrtana, festivals, youth programs, and spiritual education

Every contribution, large or small, brings us closer to reopening Krishna’s doors, where His mercy can once again flow freely for all.

As Lord Krishna says in the Bhagavad-gītā 9.27:

“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.”

This is our opportunity to live with Krishna forever.

 Donate today and help bring Krishna back home to Wellington:

 https://givealittle.co.nz/cause/iskcon-wellington-new-temple

We are also deeply grateful to senior Vaishnava leaders and Maharajas worldwide for their heartfelt blessings and encouragement:

• His Holiness Ramai Swami Maharaj – GBC for ISKCON New Zealand

• His Holiness Devamrita Swami Maharaj – GBC for ISKCON New Zealand

• His Holiness Vedavyasapriya Swami Maharaj – Disciple of Srila Prabhupada

• His Holiness Janananda Goswami Maharaj – Disciple of Srila Prabhupada

• His Grace Gokuleshwar Prabhuji – Vice President, ISKCON Juhu

One temple. Infinite blessings. Be part of it.

Source: https://www.dandavats.com/?p=117359

The Sri Navadvipa-dhama Virtual Parikrama offers a spiritually enriching pilgrimage experience, inspired by Srila Bhaktivinoda Thakura’s vision. This initiative provides darshan of holy places, scriptural insights, enlightening videos, and Google-integrated navigation. QR codes at holy places grant instant access to Gaudiya Vaishnava teachings. With a mobile-friendly, multilingual platform, devotees worldwide can engage in parikrama virtually, fulfilling the desires of previous acharyas and spreading the glories of Sri Navadvipa-dhama

https://srimayapurdhama.com/srinavadvipadhama-virtual-parikrama/

Source: https://www.dandavats.com/?p=117362

HH Svayam Bhagavan Keshava Maharaja delivered a Marathon Podcast entitled ‘The School of Life’ in December 2025.

Source: https://www.dandavats.com/?p=117424

By Atma Tattva Das, 

In 2025, ISKCON Cyprus continued to solidify its identity as a committed, congregationally driven community, enhancing regular programs and improving cooperation across the island. Although the community is relatively small, with approximately 36 devotees, around 15 of whom are initiated practitioners, it has demonstrated steady growth through consistency, shared responsibility, and a clear focus on development. Devotees reside in various towns and cities across Cyprus, but they regularly travel to gather for Sunday programs, Nama-Hatta meetings, festivals, and study groups. This rhythm of coming together has become the backbone of their spiritual life.

Read more: https://iskconnews.org/small-yatra-steady-growth-iskcon-cyprus-expands-weekly-programs-and-outreach/

Under the flagship of ISKCON’s Congregational Development Ministry, a two-day Bhakti Vriksha Leadership Training Course was held on February 21–22, 2026 at ISKCON Noida (Govind Dham), Delhi-NCR. More than 35 devotees from the local community gathered with enthusiasm and determination to deepen their leadership skills and expand congregational outreach. The program was guided by His Grace Vedanta Chaitanya Das, Temple President of ISKCON Noida.

The training reflects the dynamic growth of ISKCON Noida, which continues to serve as a vibrant spiritual hub in the region. Through village, youth, and college preaching programs, the ISKCON Girls Forum, house programs, society outreach, and its Gurukula for children’s education, the temple touches thousands of lives. The community includes over 30 full-time devotees, more than 30 Bhakti Vriksha groups, multiple preaching centers, and a thriving congregation of over 1,000 devotees. In a recent book distribution marathon alone, devotees distributed more than 10,000 transcendental literatures.

Read more: https://iskconnews.org/bhakti-vriksha-leadership-training-strengthens-iskcon-noidas-outreach/

While in Jaipur we went to the Madan Mohan temple in Karauli.

Madan Mohan means one who can even enchant cupid. In the temple there are three altars. Madan Mohan with Srimati Radharani and Lalita Devi are present in the center altar. On the left altar Gopal Krishna with Radharani and Lalita.

The king of Karauli worshiped the second set of deities 100 years before even Madan Mohan came to Karauli. The deities receive a midday offering consisting of 56 dishes.

The deity of Madan mohan was worshiped by Sanatan Goswami in Vrindavan at the Madan Mohan temple. This deity gave blessings to Krishnadas Kaviraj Das Goswami to write his classic work, the Sri Caitanya Caritamrita.

In 1670 Maharaj Jai Singh brought Madan Mohan to Jaipur from Vrindavan. His brother in law, Maharaj Gopal Singh had dream in which Madan Mohan expressed his desire to return to the area of Vraja. Karauli is considered to be a part of great Vraja mandala.

He then told Maharaja Jai Singh about it and asked permission to bring Madan Mohan to Karauli. Maharaja Jai Singh was also attached to serving the deity. So he made one condition that Maharaja Gopal Singh would be blind folded and all the three deities i.e. Govinda, Gopinath and Madan Mohan would be placed and if he could distinguish Madan Mohan then he could take Him to Karauli.

Maharaj Gopal Singh prayed to Madan Mohan to reveal Himself during the test. So Madan Mohan again appeared to him in dream and said that when he touches the deity He will lower His right hand more than the other two deities and that’s how to recognize Him.

That’s how Maharaja Gopal Singh could take the deity of Madan Mohan to Karauli to worship. Because of this pastime even today the right hand of Madan Mohan is lower and not in line with left hand.

Source: https://ramaiswami.com/madan-mohan-karauli/