By HH Bhakti Charu Swami

Gaura-purnima day, The purnima, the full moon of the month of phalgun. These two months, phalgun and caitra is the vasanta season, springtime in India. In India there are six seasons and each season consists of two months. Vasanta, spring is considered to be the king of all seasons – rthuraj. This is the best of the times. Of all the six seasons Vasanta or spring is the best because the whole atmosphere at this time becomes very beautiful. The winter is over and the weather starts to warm up. All the trees and plants become full of flowers.

In this season, Cupid, Madan predominates. The cuckoo birds begin to coo. All the beautiful birds and animals become very active. So in the best of the seasons Sri Caitanya Mahaprabhu appeared on a full moon night in this particular place Navadvip. And what is this Navadvip. Navadvip also is a very special place. This is the topmost region of the spiritual sky, Goloka Vrindavan. Goloka Vrindavan is the topmost region of not only the material nature but it is the topmost region of the spiritual world.

When Krishna performs His eternal pastimes with the cowherd community of Vrindavan and of all His activities there His most wonderful activity is His loving exchange with the gopis, the cowherd damsels. And of all the cowherd damsels Srimati Radharani is the topmost. She is the principle gopi. Spiritual sky is Krishna’s manifestation of His internal potency. Spiritual sky comprises of Krishna’s internal potency, anataranga sakti. Hence in that loving relationship there is some competition.

There is a saying in the scriptures, in Ujjvala-nilamani and Bhakti-rasamrta-sindhu also that love increases when it faces obstacles. If the love is uninterrupted then the loving relationship becomes stale. So in order to enhance this loving relationship there is this consideration of obstacles. There is a consideration of separation. Separation increases love. Obstacles increase love. Therefore in that region in Goloka Vrindavan there is this consideration. Sometimes there is a obstacle in the love. There is separation. Although radha and Krishna are eternally one, eternally united but still there is a consideration, there is a feeling; there is an experience of separation. Similarly there are obstacles.

These obstacles often take place due to Krishna’s loving exchange with some other gopi. Some other gopis comes and takes Krishna away. Like Candravali appears to be the opposite camp. There appears to be a competition between Candravali’s camp and Radharani’s camp. Who can bring Krishna to their presiding personality! Candravalis group tries to bring Krishna to candrvali. Radharani’s group tries to keep Krishna with Srimati Radharani.

So in this way there are different other gopis and sometimes Krishna has some loving exchanges with them. And that increases Radharani’s anger. That causes Radharani’s anger. So on one such occasion there is a very wonderful internal associate of Krishna, spiritual associate of Krishna. Her name is Viraja. Viraja once took Krishna to her kunja. Kunja means the garden house where they eat, they have their exchanges there.

So Krishna was in Viraja’s kunj, Viraja’s abode and Radharani got to know that Krishna was there. Krishna was missing so She started to look for Krishna all around and at that time when she got to know that Krishna was there at Viraja’s kunj. In order to attract Krishna She created a very beautiful place and it was in the Svetadvip. It is known as the milk island, the island in a milk ocean. In Vrindavan there is a region, which is made of milk. She created an island there. She made that island so beautiful and then she picked up the flute and started to play the flute.

Usually Krishna plays the flute to attract the gopis but here Srimati Radharani started to play the flute to attract Krishna. Now being attracted by the sound of flute played by Srimati Radharani Krishna became so attracted that He immediately came running to Radharani. Krishna was stunned to see the beauty of that place. Krishna said, “Radha this is like new Vrindavan.”

Vrindavan is the most beautiful forest. That region of the spiritual sky has twelve forests and one of them is Vrindavan, which is the best of all the twelve forests. And Krishna said this is the most beautiful Vrindavan. And since it was newly created it was new. It was apparently not there before. Srimati Radharani created it therefore Krishna named that place as New Vrindavan, Nava Vrindavan. And since that place was an island Krishna called it New Island or Navadvip. Dvip means an island. Then what happened? As Krishna embrace Srimati Radharani, Krishna and Radha became one. And that is Sri Krishna Caitanya Mahaprabhu.

That is the wonderful aspect of Navadvip, that new island. The first consideration is that this particular place in the spiritual sky has been created by Srimati Radharani. And in that place Srimati Radharani and Krishna became one. That is Navadvip. In Navadvip Krishna manifested in a very special way. Krishna manifests here together with Radharani in one form. That is Sri Krishna Caitanya Mahaprabhu.

So in this way in the spiritual sky in Goloka there are two areas -Vrindavan and New Vrindavan and in this New Vrindavan is Navadvip. Now in this New Vrindavan Krishna assumes the mood of Srimati Radharani and in this mood Krishna distributes krsna-prema, once in a day of Brahma.

In a day of Brahma there are fourteen Manus, and the seventh Manu is Vivasvata Manu. And on the twenty eight catur-yuga of Vivasvata Manu – Visvasvata-manvantara Krishna appears. Brajendranandana Krishna. Krishna in this particular age – twenty-eight catur-yuga in the Dvarpara-yuga, end of Dvarpara-yuga,

astavimsa catur-yuge dvaparera sese, vrajera sahite haya krsnera prakase [Cc Adi 3.10]

On the twenty-eight manvantara of Vivasvata Manu, seventh month, almost during the middle part of the day of Brahma. There are fourteen Manus in a day of Brahma. Now seventh Manu is Vivasata Manu. So it is kind of the middle of Brahma’s day. And in one manvantara there are seventy-two catur-yugas and out of the seventy-two the twenty-eight catur-yuga towards the end of Dvarpa-yuga, Brajendranandan Krishna, the son of Nanda Maharaj of Vrindavan – the original Supreme Personality of Godhead comes to this material nature. Then after performing His pastimes He considers,

yathesta vihari’ krsna kare antardhana antardhana kari’ mane kare anumana [Cc Adi 3.13]

After performing His pastimes abundantly Krishna disappears. Krishna becomes unmanifest. Krishna manifests in the material nature and then he becomes unmanifest, kare antardhana. And after withdrawing His pastimes from this planet, Krishna considers,

yathesta vihari’ krsna kare antardhana antardhana kari’ mane kare anumana [Cc Adi 3.13]

cira-kala nahi kari prema-bhakti dana bhakti vina jagatera nahi avasthana [Cc Adi 3.14]

I do not give the prema-bhakti all the time. In My vraja-lila I have manifested My prema-bhakti. I have expressed or shown everybody My intense loving relationship with the residents of Vrindavan. And what was that, that intense loving relationship that Krishna experiences in Vraja? Those relationships consists of three very special relationships – friendship, parental and conjugal. There are five types of devotional relationships, five types of favourable relationship with Krishna – neutrality, servitorship, friendship, parental and conjugal – santa, dasya, sakhya, vatsalya and madhurya. Out of these relationships, three relationships – friendship is very special. Then parental is even more special. Then conjugal is the most special loving relationship. Friendship, parental and conjugal are the three loving relationships that is not available in Vaikuntha. That is available only in Vrindavan.

Krishna is the Supreme Personality of Godhead. When a devotee develops a loving relationship with Krishna in awe and reverence – that means recognizes that Krishna is the Supreme Personality of Godhead and he is Krishna’s eternal servant – he serves Krishna in the mellow of servitorship. That is a natural relationship with Krishna, dasya rasa. But beyond that is friendship. Generally friendship cannot be developed with the Supreme Personality of Godhead. Why? Because friendship takes place between the equals. Who can become equal to the Supreme Personality of Godhead? Therefore it is not possible to become God’s friend. In friendship the Supreme Personality of Godhead and His devotees are equal but in parental relationship the devotees are superior and Krishna is inferior. God has become smaller and devotees have become bigger in parental relationship. So who can become bigger than the Supreme Personality of Godhead? Not possible. And then in conjugal, a loving relationship like that of a young girl and a young girl and a young boy. Now how can one develop that kind of relationship with the Supreme Personality of Godhead? Normally it is not possible, but in Vrindavan Krishna made it possible. How? By the arrangement of yoga-maya, Krishna made everyone forget that He is the Supreme Personality of Godhead.

In Vrindavan therefore one can develop this kind of relationships with Krishna because Krishna in Vrindavan is not the Supreme Personality of Godhead. In Vrindavan Krishna is a cowherd boy. He is not acting like the Supreme Personality of Godhead. He is just a cowherd boy and the other residents of Vrindavan do not treat Krishna as the Supreme Personality of Godhead. They treat Him as their friend, as their son or as their lover. How it has been possible? It is possible only in Vrindavan only by the arrangement of yoga-maya because she made everybody forget that Krishna is God.

This is yoga-maya. Maya means illusion, forgetfulness. But this is a different kind of forgetfulness. It is not an illusion or forgetfulness out of ignorance but it is an illusion of forgetfulness out of intense love. In Vrindavan the love of the devotees for Krishna is so intense that due to their love they forgot who Krishna is. Due to their intense love they simply consider that Krishna is the object of their love and they have no other consideration. That mood is called prema-bhakti.

So Krishna considered, cira-kala nahi kari prema-bhakti dana. I do not bestow, I do not offer this prema-bhakti usually. Generally I do not give this prema-bhakti. This is exclusively meant or deserved for Vrindavan, nowhere else it will appear. So when Krishna manifests His vraja-lila then he manifests His prema-bhakti. But then Krishna considers, “I do not give this prema-bhakti all the time. Now what to do? I have manifested My Vrindavan pastimes but people will not understand it. People will not be able to relate to this pastime.”

It has also been explained by Srila Krishnadas Kaviraj Goswami. Actually He is expressing Krishna’s feelings. Krishna is saying,

sakala jagate more kare vidhi-bhakti vidhi-bhaktye vraja-bhava paite nahi sakti [Cc Adi 3.15]

Vidhi-bhakti or vaidhi-bhakti means devotional service following the rules and regulations of the scriptures. When a devotee executes his bhakti following the rules and regulations of the scriptures it is called vidhi-bhakti or vaidhi-bhakti. So Krishna is saying that sakala jagate more kare vidhi-bhakti, vidhi-bhaktye vraja-bhava paite nahi sakti – following vidhi-bhakti one cannot understand the mood of Vraja, vraja-bhakti. Vidhi-bhakti is simply based on servitorship and neutrality, santa and dasya. Then Krishna is actually saying,

aisvarya-jnane vidhi-bhajana kariya vaikunthake yaya catur-vidha mukti pana [Cc Adi 3.17]

That in the mood of awe and reveration, awe and reverence, awe and veneration when one renders devotional service following vaidhi-bhakti, he goes to Vaikuntha when he achieves perfection. So it is not possible to understand Vrindavan. They get four types of liberation by following vaidhi-bhakti – sarupya, samipya, salokya and sarsti – and they go to Vaikuntha, but Vraja is beyond Vaikuntha. So He is saying,

aisvarya-jnane vidhi-bhajana kariya vaikunthake yaya catur-vidha mukti pana [Cc Adi 3.17]

Therefore Krishna considered,

yuga-dharma pravartaimu nama-sankirtana cari bhava-bhakti diya nacamu bhuvana [Cc Adi 3.19]

apani karimu bhakta-bhava angikare apani acari’ bhakti sikhaimu sabare [Cc Adi 3.20]

So Krishna actually resolved that, “I will establish the yuga dharma in the age of kali.” Dvarpa yuga. What comes after Dvarpa yuga? Kali-yuga. So at the end of Dvarpa yuga Krishna displayed His vraja-lila and this planet and then Krishna considered, “How to give this vraja-prema to the people. I have performed my pastimes but how will everybody ever enter into Vrindavan?” Therefore Krishna resolved that, “In the age of kali I will appear to establish this yuga dharma. And what is the yuga dharma for the age of kali?… sankirtana is the yuga dharma for the age of kali.

So He says, yuga-dharma pravartaimu nama-sankirtana – “I will establish the yuga dharma of harinam sankirtan and by doing that I will give these four types of relationships – dasya, sakhy, vatsalya and madhurya – and by Myself who has assumed the mood of a devotee, and by acting as a devotee I will teach everybody how to become a devotee of Krishna. In this way I will inundate the age of kali and make everybody dance in ecstasy. I will inundate the entire world with this loving relationship of krsna-prema and make everybody dance in ecstasy.” That is why Sri Krishna came as Sri Krishna Caitanya Mahaprabhu in this particular place called Navadvip. And what is Navadvip? As I just mentioned earlier, this Navadvip is New Vrindavan. In this Navadvip Radha and Krishna became one. This Navadvip has been created by Srimati Radharani. It is not just an ordinary place. This place has been personally created by Srimati Radharani. So you can well imagine how special this place is.

Just by coming here, just by associating with the devotees of Krishna, just by hearing about Krishna’s activities and pastimes as Sri Krishna Caitanya Mahaprabhu one can develop krsna-prema. Just by being here, just by offering obeisances, one offers his worship to the Supreme Personality of Godhead. Just by taking each step in Navadvip one derives the benefit of ten million horse sacrifices, asvamedha yajna. The performance of one horse sacrifice makes one the king of the earth planet. A hundred horse sacrifices makes one the king of heaven, Indra. Now just consider, taking one step in Navadvip one derives the benefit of ten billion horse sacrifices. This is what Navadvip means. Now that we are all here lets try to take that ultimate benefit of this place. Every dust particle of Navadvip is surcharged with spiritual potency. All the trees and plants here are desire trees, kalpavrksa. The cows here are the surabhi cows. And Caitanya Mahaprabhu’s eternal pastimes are going on here. We simply have to develop our spiritual vision then we will be able to see those pastimes. Caitanya Mahaprabhu manifested this particular place in here on the earth planet in this age of kali with a very special mission, very special purpose. The purpose is to give krsna-prema. Therefore Caitanya Mahaprabhu has been worshipped as,

namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya- namne gaura-tvise namah

[CcMadhya 19.53]

Krsna-prema-pradaya te – the special aspect of Sri Krishna Caitanya Mahaprabhu is that He distributes, He gives krsna-prema. That is why Krishna has appeared, krsnaya krsna-caitanya- Krishna has appeared as Caitanya Mahaprabhu to distribute krsna-prema. One verse has been written on the board. The board is so far away that I felt hardly any of you will be able to read the verse from the board therefore I did not get into reading the verse. I will just read the verse now. It says,

anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah

Meaning anarpita-carim carat that which was not given before for a long long time. In order to distribute that karunayavatirnah kalau. Sri Krishna Caitanya Mahaprabhu has appeared in the age of kali. And what is that unusual asset? What is that unusual gift that Krishna is giving as Sri Caitanya Mahaprabhu? unnatojjvala-rasam sva-bhakti-sriyam – bhakti sri – the wealth of devotion, wealth of His own devotion, sva-bhakti-sriyam in unnatojjvala-rasam, in the most elevate, unnato, most elevated and ujjvala in most brilliant-rasam sva-bhakti-sriyam.

Inorder to distribute that harih purata-sundara-dyuti-kadamba-sandipitah. Hari, Sri Krishna has appeared assuming a molten golden form. Krishna’s complexion is syam. Krishna is Syamasundar. That means Krishna’s complexion is dark. It has been described like the monsoon cloud or it is like deep blue, a very, very unique color. Once Prabhupada mentioned that Krishna’s complexion is not a material thing that we can define it by some material description. Krishna’s complexion is spiritual. It is completely non material. So the concept of black that we have in the material nature is not the complexion of Krishna. Similarly the conception of white that we have in the material world that is not the complexion of Sri Caitanya Mahaprabhu. It is a completely transcendental color but Prabhupada is saying that, that complexion comes very close to the color of monsoon cloud. In monsoon when the cloud appears, it appears to be quite dark.

So that is like Krishna’s complexion. But harih purata-sundara-dyuti- Krishna who is Syamsundar assumed the complexion, which is not dark. It is like molten gold, purata-sundara-dyuti. Purata means molten gold. When gold melts the color that it assumes, it is somewhat like that. So Caitanya Mahaprabhu’s complexion is like that. Now His complexion is, the complexion that Krishna assumed in this form is the complexion of Srimati Radharani. So Krishna assumed the internal mood of Srimati Radharani and the external complexion of Srimati Radharani. Radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc Adi 1.5] Krishna assumed the bhava, the mood of Srimati Radharani and Krishna assumed the complexion of Srimati Radharani. And what is the mood of Srimati Radharani? Radharani’s mood is love for Krishna. Radharani is the personification of that mood which is called maha-bhava. Mahabhava-svarupa sri-radha-thakurani [Cc Adi 4.69] Srimati Radharani is the personification, svarupini. Radha bhava svarupini, maha bhava svarupini. Srimati Radharani is the personification of the most intense love for Krishna.

In simple words we can say, consider love is a substance. The love for Krishna is a substance. If that substance is collected together and you collect it, then that substance takes a form. That form is Srimati Radharani. Materially we cannot understand that. We will never be able to understand that because in the material nature the form and the substance are different but in the spiritual context everything is personified. So this intense love for Krishna is personified, or the love for Krishna is personified in Srimati Radharani. And all those who love Krishna are the expansions of Srimati Radharani.

Again we are trying to intellectually conceive it but it is a totally spiritual consideration. Radharani is the personification of Hladini sakti. Hladini sakti is intensified just as the milk is churned into butter, then butter is made into ghee. In this way the more and more concentrated form of a substance take the shape of a specific form. Similarly the substance of hladini sakti takes the most intense form in mahabhava, the loving relationship. The highest most intense loving relationship with Krishna and that is Srimati Radharani.

So Krishna assumed that mood of Srimati Radharani and the complexion of Srimati Radharani. Radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc Adi
1.5] So Krishna assumed the mood of Srimati Radharani and the complexion of Srimati Radharani. Now here also another question comes – these questions are actually raised by the Goswamis, especially Rupa Goswami and Jiva Goswami. They are actually making this point – that Krishna assumed the mood of Srimati Radharani and the complexion of Srimati Radharani, just the mood and complexion. But they are pointing out, no. This mahabhava is Radharani Herself. So when Krishna assumes that mahabhava Krishna actually accepted Srimati Radharani completely in Himself.

In this respect an example is given. A cloth is made with threads. The threads are woven into cloth. From the cloth if you take all the threads away will there be any cloth left? No. Similarly mahabhava svarupini, Srimati Radharani is the personification of mahabhava. So when that mahabhava has been taken up by Krishna then is anything left of Srimati Radharani? No. So Radharani in totality is present in Krishna – Caitanya Mahaprabhu. That when Krishna and Radha becomes one that is Sri Krishna Caitanya Mahaprabhu and at that time Krishna does not remain Krishna, Krishna actually becomes Radha. So Caitanya Mahaprabhu is Krishna who has become Radha – in simple words that is Caitanya Mahaprabhu. He is not Krishna anymore. He is Srimati Radharani. In this appearance what is He doing? In one hand He is distributing the mercy of Krishna, He is distributing krsna-prema.

She is thinking that, “I am craving so much for this krsna-prema.” I know what the value and need is of this. I know this is a necessity of this love for Krishna, krsna-prema. Therefore let everybody have it.” So in that mood of Srimati Radharani, Krishna is distributing this krsna-prema. Therefore, maha-vadanyaya krsna-prema-pradaya te – He is distributing krsna-prema. Krishna -prema that is so rare, that it is even rare for Laksmidevi, what to speak of Brahma and Siva. Although in the scriptures it has been described, brahma durlabha prema – this vraja-prema is rare even for Brahma, this vraja-prema is even rare for Lord Siva but actually this vraja-prema is rare even for Laksmidevi.

Laksmidevi was begging Krishna, “Give me some vraja-prema.” She asked Narayan, “Will you please allow me to enter into Vrindavan and watch Your Vraja pastimes? Will You please allow me to dance in Your rasa-lila?” Narayan said, “Yes, but you have to follow a resident of Vraja in order to become eligible. Laksmidevi said, “How is it possible? I am Laksmi. How can I stoop down to anybody else? That will be and insult to Your position. I am Your eternal consort and I am Laksmi. I cannot bow down to anybody else. I cannot become subservient to anybody else.” Then Narayan said, “Okay. Then forget about entering into Vraja.”

Laksmidevi became so upset that she decided to perform austerity to acquire the eligibility to enter into Vrindavan and due to her intense austerity Krishna personally came to ask, “Laksmi what happened? Why are you performing this austerity?” Then Laksmidevi explained everything to Him and expressed her desire to enter into vraja-lila, to see vraja-prema. Then Krishna took Laksmidevi in His chest and Laksmidevi had to enter into Vrindavan becoming Srivatsa in the chest – as Sri personified in the chest of Sri Krishna.

So this is how rare this krsna-prema is. And this krsna-prema Sri Caitanya Mahaprabhu is distributing to anyone and everyone. And in His distribution Nityananda Prabhu is the main assisitant and Nityananda Prabhu is distributing it. Mahaprabhu said, “Go ahead, give it to anybody.” And Nityananda Prabhu is announcing, “Please come and take this krsna-prema.”

jare dekhe tare kohe dante trna dhori’ amare kiniya loho bhajo gaura-hari

Whomever He sees He tells him in a very humble mood that, “Please purchase Me with the price of chanting this holy name.”

eto boli’ nityananda bhume gadi jay sonara parvata jeno dhulate lotay

In this way Nityananda Prabhu rolls on the ground and it appears as if a golden mountain is rolling on the ground.

premera banya loiya nitai aila gauda-dese dubilo bhakata-gana dina hina bhase [Nitai guna mani amara]

With the flood of love of krsna-prema Nityananda Prabhu appeared in the land of Gauda-dese and He inundated the whole world filled it with this krsna-prema. Everybody became inundated. Everybody drowned in that love and those who did not submit themselves to this inundation even they got carried away by the waves of this ocean.

This is how mercifully Sri Caitanya Mahaprabhu came to distribute this krsna-prema with the mood of Srimati Radharani. So today is the day Sri Caitanya Mahaprabhu appeared in this Navadvip, in this Nava Vrindavan, a very special Vrindavan where He is distributing krsna-prema. He is still performing His pastimes, [Bengali] Still today, gauravani, Sri Krishna Caitanya Mahaprabhu Gauranga is performing His pastimes, nitya-lila. Only some fortunate souls get to see those pastimes. Who are those fortunate souls who have developed their spiritual vision? How to develop that spiritual vision? By chanting the holy name, jivan mukhi hi jiva dau (?) The service rendered by different senses – with our ears we hear, with our skin we touch and so forth but what does the tongue do? sevon mukhe hi jivadau [Brs. 1.2.234] What does the tongue or jiva do? Jiva does two activities, tongue speaks and tastes. So if we can engage our tongue in these two very simple activities, chant the holy name of the Lord and honor krsna prasad. Just by doing these two activities svayam eva sphuraty adah – the holy name, Krishna will automatically – svayam eva will become manifest. Is it difficult? [Audience answer, “No.”] Who doesn’t like to eat delicious krsna prasad.

krsna bado doyamoy, koribare jihva jay, swa-prasad-anna dilo bhai

Very mercifully Krishna gave His maha prasad so we can just relish without karma. This will be the service to Krishna through our tongue and we can chant the holy name and by doing that we can experience Krishna in our hearts svayam eva sphuraty adah. Krishna will manifest. Krishna will appear Himself in our hearts. So this is how simple the process is in this age of kali. So now HH Bhakti Purusottama Maharaj will continue the class. [End of recording..]

Source: http://www.dandavats.com/?p=8234

Gaura Purnima is the celebration of most auspicious and adorable advent of Sri Chaitanya Mahaprabhu – The Golden Avatara.

The Supreme Lord Sri Krishna appeared as Sri Chaitanya Mahaprabhu to establish Sankirtana Movement – the yuga dharma for this age of Kali. He appeared on the full moon day in the month of Phalguna in the year 1486 AD at Sridham Mayapura as the son of Sri Jagannath Mishra and Srimati Sachidevi.

In the revealed scriptures Lord Krsna was predicted to appear as Golden Avatara(incarnation) as Sri Chaitanya Mahaprabhu to propound and propagate the congregational chanting of Holy name of the Lord “ Hare Krsna Hare Krsna Krsna Krsna Hare Hare /Hare Rama Hare Rama Rama Rama Hare Hare “ in order to counteract the contaminating influence of this debilitating and despicable age of quarrel and hypocrisy and attain the spiritual perfection.

In this age there is an ocean of faults in action which incurs irredeemable reaction. People are excessively and exceedingly engrossed in ameliorating material condition of life by neglecting their spiritual elevation and enrichment. Maya is ruling unchallenged and unthreatened due to forgetfulness of God.

In this deplorable and disgraceful condition , only rescue and resort is the unfathomable and unbounded mercy of Lord Chaitanya which makes this abominable age worship-able ,transforms inauspicious to auspicious, joyless to joyful ,unfortunate to fortunate and launching frontal attack on the headquarter of Maya.

That is the reason why Vedic scripture glorifies the Lord Chaitanya Mahaprabhu as most munificent incarnation .In other incarnation Lord demanded surrender first to deliver the fallen soul but Lord Chaitanya Mahaprabhu freely distributed process for delivering the fallen soul from clutches of Maya without any condition and discrimination.

Lord Chaitanya introduced, induced ,infused the Sankirtana yajna the joyfully chanting and dancing of Holy name of Lord without any requirement of understanding Vedic scripture, undergoing sever austerities of meditation, expensive fire sacrifice and complicated temple worship.

Simply by chanting the Holy Name of Lord Hare Krsna Hare Krsna Krsna Krsna Hare Hare/Hare Rama Hare Rama Rama Rama Hare Hare one can immediately transcend the negative influence of this dark age and experience the higher taste and discard the lower taste which shackles us in the miserable material Prison house perpetually.

Lord Chaitanya Mercy is a special privilege in this age which empowered and inspired us to triumphantly march out from prison house of material existence on the path of Sankirtana which leads to highest spiritual planet Goloka Vrindavan.

Your Servant

Visvambhar Dasa

Source: http://www.dandavats.com/?p=43668

Paramananda madhavam sri caitanya isvaram. The situation in Navadvip and the whole of India that time was that people were religious but they were not spiritual. They were religious just to show on the outside but actually they did not know the purpose of religion. People spent a lot to marry off their daughter, to put on a big show to show that they were very religious. One such wealthy had no more daughters to marry off then he married a female cat or a female dog or some demigod. So this was not even in scripture. Marriage is for human beings. Like that they were doing all sorts of bogus religious activities just to show off.

The Vaisnavas were seeing how the people were wasting their valuable human life and nobody was taking up the process of bhagavat-dharma. At that time Sitanath Advaita Gosai was feeling very concerned about how to deliver the fallen souls. So He decided to do a special fast and yajna to bring the Lord down. Since He was an avatara of Maha Visnu therefore His name was Advaita. So He is non-different from Krishna. So He said, “Since I am non-different I will bring Him down. He must come also.”

So He began fasting and He was worshipping His saligram sila. By the way they say that saligrama is still in Santipura if you want to see. So He worshipped the saligram with Ganges water and Tulasi leaves and manjaris and loud crying – Govinda, Govinda, Hare Krishna – to bring the Lord down. His loud cries went all over the universe. His worship, his fasting! So this also reached Lord Caitanya and He agreed to come down.

At the same time or a similar time Jagannath Misra and Saci-mata had eight daughters but mysteriously each daughter died after childbirth. Jagannath Misra was very frustrated so he did a Visnu yajna for a son. Thus he was blessed with a son whom he named Visvarupa. Visvarupa was an expansion of Lord Baladeva. So he was Sankarsana. He was very powerful. He had prepared the womb to receive Lord Caitanya.

Then Jagannath Misra had a dream where he saw a radiant light come on his head to his heart and cross over to the heart of Saci-mata and go into her womb. So he told her about his dream. He thought, “A great soul will be born to us.” And then she became pregnant. Everybody changed. They started treating Jagannath Misra with so much respect and they gave him donations. He was a poor brahmana and so doing his duties he barely made ends meet. But now he was getting things were made of gold and silver. He was amazed at what happened. “It was like the goddess of fortune was living in my house.”

Meanwhile the devas knew the Supreme Lord was going to make His appearance and so they came and offered their prayers to Lord Caitanya in the womb of Mother Saci. They prayed that, “You are going to give out love of Krishna freely to all the conditioned souls. So we are Your devotees in the heavenly planets, the devas and we need Your mercy more. We don’t have material problems because in heavenly planets there is a very comfortable lifestyle but we have two problems. One problem is that sometimes the daityas, the asuras attack us and we have to fight against them risking our lives. Secondly we are so comfortable that we forget to worship You. Therefore we live in a kind of sense gratification and as a result we don’t get love of Krishna. So we need Your mercy more. We need Your mercy so that we can get love of Krishna. So please have mercy on us.”

Normally the devas would be invisible but somehow Saci-mata saw their shadows. By the will of the Lord they cast some shadows so she thought a spirit has come so she started to chant Nrsimha mantras –
namas te narasimhaya prahladahlada-dayine hiranyakasipor vaksah-sila-tanka-nakhalaye [Sri Nrsimha Pranama]

So the devas thought, “How can she see us? How does she know we are here? This is all because of the Lord.” So they had to suddenly leave. So they thought so many things are happening. The thirteenth month of her pregnancy had come up so Saci-mata went to see her father who was Nilambara Cakravati. He was a famous astrologer. So they asked him when the child would be born. He said that He will be born this month at an auspicious time. So He was born on a full moon day. That day was a lunar eclipse. Since He is like a moon and is unblemished why would He need in the material moon which is full of marks?

So the moon was covered by Rahu and because of the lunar eclipse at that time all the Hindus went into the water of the Ganges and they thought it was pure to chant. Otherwise they wouldn’t chant the holy names aloud. But in the water they chanted – Govinda, Govinda. Haribol. Haribol, Haribol. Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So Srivas was hearing the loud chanting of the holy names and he said to his sons, “Why do they say this is an inauspicious day? Listen how everyone is chanting loudly the holy names. This is very auspicious.” The Muslims heard the Hindus chanting and they were making fun, mocking the sinful Hindus – Haribol, Hare Rama hahahaha, Hare Krishna, hahahaha. So somehow or the other everybody was chanting Haribol, Haribol, Haribol Hare Krishna.

At that auspicious time Lord Caitanya appeared at the sunset and moonrise. Then even though they did not know why all the devotees began to dance. They felt so happy. Haridasa Thakura, Advaita Gosai, Srivas and everybody were dancing [Sings] Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. At that time as was customary Saci-mata was outside the house in a little cottage built under the neem tree. So Lord Caitanya was born under a neem tree. Therefore He got the nickname Nimai. A neem tree was considered very auspicious because it would keep away all the evil spirits, ghosts etc.

At that time the village ladies came to visit to see the newborn baby. He was golden in color. Taking the opportunity the heavenly devas descended from the heavenly planets and went along with the local residents to see the baby whom they knew to be an avatara of Lord Krishna. Mother Saci saw these beautiful ladies and wondered where they were all coming from. She did not know that some were devas and some were from other planets. At that time it was all the auspicious – simha, lagna, rasi – all the auspicious stars and astrological influences were there. All the planets lined up just to please the Lord.

On this day actually when the Ganges was brought down by Bhagirath had faced a lot of different problems. One problem was with Jahnu Muni. Jahnu Muni drank the Ganges. That problem was solved and Jahnu Muni re manifested the Ganges but the Ganges stopped outside the birthplace of Lord Caitanya and Bhaghirath was crying, “Why you are stopping?” And she said, “It will soon be Gaura-purnima and I want to be here on that day so that I can get the special blessings then I will go with you down to Sindh.”

So today is also called the Ganganagar(?) day. The day of Lord Hanuman spreading love of Krishna along the Ganges. On this day many devotees like to take their bath. If you go in the morning you will get covered with colors. If you go in the afternoon it should be okay. But you must go in a group. If you are swimming please be very careful. Just dip and out or take some water.

In any case this is a very auspicious day. Lord Krishna although He appeared came in Kali-yuga as a devotee. He did not broadcast that he was the Lord. A few times to some individuals, to Advaita Gosai He showed who He was. Otherwise he would not allow anyone to break the protocol that He was a devotee because that was His lila. As a result many people don’t understand how Lord Caitanya is actually an avatara. But if you see in the various scriptures He was predicted – that the Lord would come in Navadvip, He will be the son of Saci who will live for 24 years as a grhasta and 24 years as a sannyasi. All these things are predicted. So He matches up. He also did activities which no ordinary person could do. Also His symptoms matched with the prediction. So these are the three things how to confirm an avatara.

In two hundred years His movement was covering the whole of the eastern India. It was affected. But somehow there was an influence of sahajyaism that … His movement. People thought that just by imagining they could be considered as a sakhi or some great devotee rather than try to please Krishna, try to serve Krishna, try to do what Krishna wants. Then Krishna will automatically recognise the devotee. Instead they just imagined that I could be whatever I want without doing any real service or sadhana. This was due to the whole influence of the Daityas. They teamed up with Kali to get the …

So our great acaryas like Bhaktivinoda Thakura and Bhakti Siddhanta Sarasvati Thakura had to fight to re-establish Vaisnavism where it belongs. In the time of Bhaktivinoda Thakura there were 30 apasampradayas. He sang about them: aula, baula, kartabhaja, prakrta-sahajiya, sakhi-bheki, jati-gosai, gaura-nagari. All those sampradayas are still there but they are not as strong as they used to be.

One time one of our friends, an editor of a paper had his office and residence in Navadvip brought over one sadhu. She was wearing a sari. I thought this was a chaste lady. She turned around and revealed she was a sakhi bheki. That means a man who is dressed like a lady. The mood was like a sakhi. He wants to experience what it feels like to be a manjari by dressing like one externally.

Prabhupada was saying how Bhaktisiddhanta fought to establish Krishna consciousness and to take away the dominion of the caste brahmanas who were controlling the whole thing. So these caste brahmanas the deferred that anyone who is not born brahmana, even if they are born brahmanas but have some lack in them are not bona fide. So they basically said that such great acaryas like Sanatan Goswami, Rupa Goswami, Narottama Syamananda and so many others are all unbona fide. They are only bona fide. So Bhaktisiddhanta Sarasvati Thakura had to go andcall a big meeting and then he said how a Vaisnava has all the qualifications of a brahmana and more.

So these caste brahamanas came together and they said Lord Caitanya is not an avatara. They claimed to be Lord Caitanya’s descendants. Then Bhaktisiddhanta said from the Vedas and the Puranas how Lord Caitanya was predicted. Thus he established lord Caitanya to be actually Krishna avatara. After that these caste brahmanas were defeated.

So Prabhupada was able to initiate devotees all over the world as brahmanas, as Vaisnavas because of the work done by our previous acaryas. We have now the great duty to keep up the fight. Our duty is to establish Lord Caitanya in His rightful position as Krishna Himself who came as a devotee to give freely love of Krishna, to show how to be a devotee and for some internal reasons. So this is our duty. Once Prabhupada said: work now samadhi later.

I went to Srila Prabhupada when I became a devotee. I called my parents and I though they will be very pleased. I called them and told them, “Now I am a devotee and i have all these high moral standards.” My father said, “I am disowning you. I am turning your name over to the American army. You have to fight in the Vietnam.” I went to Prabhupada and said, “What shall I do? My father wants to turn me over to the army.” He said, “Better you fight in Krishna’s army.”

So I joined Krishna’s army. [Applause] So we need a lot of soldiers in an army. I am old now but still I am trying with my last breath to do something for Srila Prabhupada. All of you can please do something to spread this movement. The next thing I like to say he is a very good warrior – Sivarama Maharaj. The parliament n Hungary has declared Iskcon as a bona fide religion. All glories to HH Sivarama Swami and the Hungarian devotees. [Applause] Kirtan or any questions? We have a few minutes for questions.

Prabhu: Maharaj your holiness inspired our enthusiasm and dedicated devotional activities. Today the 526 birth anniversary of Lord Caitanya. You just mentioned that we are all members of the spiritual army of Lord Krishna. We are so much inspired by your devotion and dedication. Just mention please Lord Caitanya is the universal Lord. Why do so many people say that only brahmana can become the pujari of Lord Krishna temple? Why Lord Caitanya mentioned that: prthivite ache yata nagaradi grama, sarvatra pracara haibe mora nama. Lord Caitanya said that: kiba vipra, kiba nyasi, sudra kene naya, yei krsna-tattva-vetta, sei ‘guru’ haya [Cc Madhya 8.128] Why so many spiritual personalities say that only guru should be a brahmana? Hare Krishna. HH Jayapataka Swami: Because some authorities do not know the Vaisnava philosophy. If they know the Vaisnava philosophy they do not say that. That is why you have to read Prabhupada’s books. There are ample books, ample sastra that says that one is brahmana not by birth. Krishna also says: guna-karma-vibhagasah [Bg 4.13] By quality, by work. He does not say janma karma, He says guna karma. So these people just want to establish their birthright. By birth right they are brahmana bandhu. To become a brahmana their parents should have done garbhodana samskara. If they did not do that, then they are not really brahmanas. In Kali-yuga one should be a Vaisnava and then automatically the twelve qualities of a brahmana will manifest in that devotee. There are many examples were the brahmanas did not know Vaisnava philosophy as taught by Srila Prabhupada. They are in their little box. They don’t see the bigger picture. They don’t know all the sastras. To preach in India you have to know the sastra because people are a bit more philosophical.

I was standing in Hyderbad outside the general Post Office and someone walked up to me and said, ‘Excuse me. In chapter 12 of Bhagavad-gita, verse 18 says that…” You don’t get that kind of question in America or London usually while standing on a public street. So here you have to know philosophy. If you do then there is no problem. Sastra supports – we are not just sentimentalists. Mataji: Hare Krishna Maharaj. We are very grateful for the activities we have done in the past few years. Your health condition is not so good. My question is if we do some sinful activities and you have to take them. Is there any way you can teach us how to avoid that or to improve that so that you cannot take too much of our sins? HH Jayapataka Swami: One thing is if you sin a lot, doing sinful activities. Through our daily activities of Tulasi puja, japa, seeing the Deities we can burn lot of karma. From the disciples side they should avoid committing sinful activities. The siksa guru does not get sinful activities unless he gives wrong siksa. The diksa guru gets some reactions if the disciple doesn’t follow. Like Prabhupada said if they come up want to advance in Krishna consciousness and if they are serious and sincere you should not turn them away. So we have some testing to see if people are really serious beyond that what can we do? Kirtan!

Source: http://www.dandavats.com/?p=10366

By HG Srutakirti das

I was fortunate to be with Srila Prabhupada in 1975 when Prabhupada was here in Mayapur for Gaura-purnima in March. And what I wanted to try to do, although it’s not so possible to do, but I am going to try anyway to give just a little bit of an idea of being with Prabhupada and some of the things that Srila Prabhupada was seeing. Not that I know how he was seeing them, but what he was seeing. Because what he did was he traveled around the world in two months at the time. He left Juhu, Bombay, which was a very pet project of Srila Prabhupada’s, that he worked so hard to develop, it is a very wonderful project in Bombay. And he left there June 24th and he was back in Mayapur in less than two months.

In two months Prabhupada traveled around the world and he went to approximately 14 temples in that time. Now, what for me was significant was seeing Srila Prabhupada go from one temple to the next knowing that he was going to be in Mayapur for Gauara-purnima, and seeing so many things. Because what has happened is he had left Bombay and he flew into Japan where he stayed a few days, and then he went to the Hawaii temple, New Navadwip. Hawaii temple was the very first temple in the West Prabhupada named New Navadwip. They were the first temple to have Panca-tattva deities outside of India. So this place is still there, Panca-tattva is still there, Prabhupada’s quarters are there. So he spent time there. Prabhupada said it was one of his favourite places. He described two favourite palces. Sometimes he described other favourite places but he said he liked Juhu and Hawaii very much because they had coconut trees, just like here. So Prabhupada was very fond of dab (coconut drink). He would say, ‘Dab, give me dab.’

So after going to Hawaii and then Los Angeles, he started a very amazing tour and this tour began to take him through Mexico and South America and then through North America. But what I say that was very significant, and I hadn’t seen it so much before, was Prabhupada’s mood when he was in the temple room. Now you can try to imagine. This is not 2008, this was 1975. Prabhupada had spent ten years spreading Krsna consciousness around the world. Previous to that, there was no chanting of Hare Krishna anywhere outside of India. There was no understanding about Lord Caitanya, Panca-tattva, Krishna, all these things didn’t exist. He spent ten years planting this seed of Krishna consciousness everywhere in the world. And now we maybe take these things for granted its so easy, it so nice. Everywhere you go you can see Krishna devotees, you can see the form of the Lord.

But in 1975, by this time there were over 100 temples all around the world and Prabhupada was visiting these temples, some of them for the first time. And when he went to Mexico City there were hundreds of devotees chanting. When Prabhupada was giving class the crowd was like this. There were hundreds of people chanting Hare Krsna in Mexico. And I felt very strongly that Prabhupada was becoming overwhelmed every time he saw Lord Caitanya’s mercy prevalent…he could see it in the numbers of people chanting. And in each temple he would sit down on the vyasasana and he would look onto the altar and there on the altar was Lord Caitanya and Lord Nityananda standing there smiling and just distributing love of Godhead everywhere. This was Prabhupada’s success.

And Prabhupada would sometimes become overwhelmed in ecstatic feelings seeing devotees in the western world, the land of so many mlecchas. And there I remember one day one lady, and elderly lady she asked, in Spanish, so she asked, at the end there were questions and answers, so she spoke and Hrdayananda Maharaja translated, and she said…because Prabhupada was speaking how important it is at the time of death to remember Krishna…so she said, “Srila Prabhupada, what if at the time of death we remember you?” So Maharaja he translated and Prabhupada he just smiled a little and said,
(soft, humble tone) “That’s alright.” So when I heard that I was very, very happy. To this day it makes me very, very happy to know we just remember Srila Prabhupada even. If we could be so lucky to be serving Srila Prabhupada to the time of our last breath that we can remember him. That would be alright. We have Prabhupada’s guarantee.

So then he went from Mexico city and he went to Caracas, Venezuela. He had never been in Caracas, Venezuela but his disciple were there. There were hundreds of them, chanting Hare Krsna, in 1975. So many wonderful devotees were there. I had lived there for six months the year previous to that so I knew many of the devotees and I was very happy to go back. But as soon as Prabhupada sat down, he looked onto the altar and who was there? Gauranga, Nityananda standing on the altar just showering Their blessings to everyone. Prabhupada just looked at Them and already there were tears in his eyes. Because Prabhupada didn’t think, ‘I am spreading Krishna consciousness all over the world,’ that was not how he thought. He thought, ‘Lord Caitanya He is so merciful,’ so he spoke like that. Lord Caitanya and Lord Nityananda, They are so merciful that They’ve come here to distribute love of God.’

So as he went from place to place and he is approaching Mayapur, he was just so overwhelmed to see that Krishna consciousness was going all around the world. Of course he was giving credit to his disciples, he was giving credit to his spiritual master, to Srila Bhaktivinode Thakur and he was just a humble servant. But we knew, we could understand it was Prabhupada that planted the seed, he watered the seed, and he cultivated all of these seeds, all around the world. With his books he continues to do that.

So he was going to each place. When he was in Caracas he was in the room one day with the devotees giving darshan. It was in the evening and there were mosquitoes. Like in Mayapur we have a few mosquitoes here. So there they also had some mosquitoes. And one of the devotees was looking and he was seeing the mosquitoes were bothering him, but Prabhupada didn’t seem to have any mosquitoes. And he said, “Prabhupada, do mosquitoes…they know you are a pure devotee and they have…they’re not biting you.” And Prabhupada laughed. He said, “Yes. Here the mosquitoes have respect for me. But in Vrindavan they have no such respect.”

Once in Vrindavan he rang the bell. It was 2 o’clock in the morning, he was trying to translate. And he would never ever ring the bell while I was taking rest. He would let me rest. But he rang the bell and when I went into his room, he was sitting in centre of the room just sitting there chanting. He was never sitting just on the floor, he was always behind his desk, translating, speaking, reading. And I came in and offered obeisances, I was asleep and I just looked up and he said, “The mosquito, it has dethroned me.”

But what he was bothered by was, he said, “It is preventing me from doing my translating work.” So it was not that he was just sitting and the mosquito was bothering, but was preventing him from doing his service. So that’s when we got the mosquito net, first time. Just like here behind this seat, we had a big mosquito net around Prabhupada every night, we would put around him. So when he would come in to translate there was no disturbance.

So, from Caracas Prabhupada continued on and then he went to Miami temple. And in Miami he stayed for just one day and one night. And when he arrived, again hundreds of American boys and girls jumping up and down, chanting Hare Krishna. We were jumping up and down because Prabhupada was right in front of us, chanting, playing karatalas and chanting, encouraging us. Sometimes Prabhupada would look and he would go like this (nodding) and then that way he would make you bounce up and down just by his head going like this and then you would just jump up and down. And he would encourage that dancing, ‘Dance for Lord Caitanya, Lord Nityananda.’

Again he looked on the altar and Lord Caitanya was there. And Lord Nityananda was there, and immediately Prabhupada started speaking about how merciful he said, it was Lord Caitanya and Lord Nityananda. He could see. How merciful was Srila Prabhupada to come to the west and give us this, this Hare Krishna mantra, Lord Caitanya and Lord Nityananda. And as he was talking to the devotees, so personal, and he said, “Maybe in the future you will worship Radha-Krsna” He said, “But then you have to be very careful because with Radha-Krsna worship you cannot make any offenses.” He said, “Lord Caitanya He is very merciful, He will not even accept offenses.” Imagine how merciful the Lord is, how merciful the Supreme Lord Sri Caitanya Mahaprabhu He doesn’t even accept your offenses, but he said, “Radha-Krsna you must be very careful. But if you get Radha-Krsna or not, that’s okay because Radha-Krsna is there within Lord Caitanya.” So then he went on and spoke some more. (See Folio: Arrival Address, Miami February 25th, 1975)

So then, it got sweeter. Each place he was going to it just got more and more sweet. So then he went to Atlanta in the state of Georgia. In Atlanta when Prabhupada arrived, it was a small temple room, and again hundreds of devotees. And Prabhupada went and he sat down on the Vyasasana and the devotees are just crying, laughing, dancing, jumping. And then Prabhupada began to speak. It was not a big temple room so Lord Caitanya, Lord Nityananda were not so far away.

And when Prabhupada began to speak he said, “So we have just come…” and he described, “…we were just Los Angeles and then Mexico City, and then Caracas,” then he looked at me and I said “Miami,” and he said “Yes, Miami, and now we are here.” So he was tracing it everywhere he had been seeing the devotees, the Vaisnavas he had created everywhere in the world. Then he said, “So your temple is the best,” and all the devotees just went into ecstasy. And then he said, I’m going to read this, this was his lecture that day. It won’t take long. So Prabhupada was looking at the deities Lord Caitanya and Lord Nityananda, and he said:

“So, Caitanya Mahaprabhu is very kind. Parama karuna, paha dui jana. Two Lords, Nitai-Gauracandra, Nityananda Prabhu and Sri Caitanya Mahaprabhu.” Now as he was speaking, he was becoming choked up. He wasn’t just speaking. Prabhupada was expressing his emotions about Lord Caitanya and Lord Nityananda. He was completely overwhelmed and his eyes were filled with tears. And then he said, “They have appeared just to reclaim the fallen souls of this age. So They are more kind than Krsna. Krsna, He is also very kind. He comes to deliver. But Krsna demands that first of all surrender. Caitanya Mahaprabhu even does not demand surrender. He is so kind.”

And he couldn’t speak, but he continued, “So take shelter of Sri Caitanya Mahaprabhu and be happy. Thank you very much.” And at that time he just closed his eyes and as he closed his eyes, tears just shot out of his eyes. I was sitting right here [indicates to the front] and devotees were everywhere. It was the most amazing of all the times I was with Prabhupada, it was the most amazing thing. So he just shut his eyes and the room was completely quiet. Prabhupada didn’t move, no-one moved. I don’t even think anyone was breathing because we didn’t want to make one sound because we could understand Prabhupada was in complete ecstasy. And some minutes went by and then finally Prabhupada lifted his head and said, “Chant Hare Krsna.”
(See Folio: Arrival Address, Atlanta February 28th, 1975) So then the devotees they began chanting. And then Prabhupada gradually began playing the karatalas. So many wonderful things happened there, we don’t have time, we just have a short time to speak.

But one thing I have to tell you that happened there. As I said, Prabhupada was… something I had not experienced so much before… he just had this ecstasy that…it just began escaping from him. He was always in control of that, but it was just happening. So every night I would massage Prabhupada in his room there. For three days he stayed there, his quarters are still there just as when he stayed there. So as Prabhupada was laying down in bed, and he had his head up a little bit on the pillow and I was rubbing his legs and rubbing his feet, so the massage was going on for 10 or 15 minutes.

Prabhupada’s massage in the evening was the most personal intimate tie to be with Prabhupada. The lights were out, the room was dark. There would be some light from wherever, and no-one ever entered Prabhupada’s room while he received his evening massage, no-one ever came into Prahupada’s quarters. So it was just him and his servant. So as I was massaging, Prabhupada all of a sudden said, “I like the cowherd boys very much.” When he would speak in the evening it was nothing but nectar, always nectar. So just continued, never stopped massaging. And he was looking at the picture, big painting on the wall at the foot of his bed and he was just looking into it. So I looked and I realized he was looking and this picture was Krsna and Balarama and They were just young boys, 8 years old, and with Them there were thousands of cowherd boys and calves and they were just in the forest of Vrindavan. So Prabhupada was looking at that. So I am massaging.

Then he said, “Every day Krsna and Balarama They would go into the forest in Vrindavan. Before they would go, Their mothers would make lunches, prepare tiffins for Them.” I’m just shaking my head. Prabhupada is speaking very softly. Prabhupada is just there, right there inside that scene and he is speaking about it. When Prabhupada talked, he would just bring you, he would transport you right there. So he said, “Krsna’s mother Yashoda, she would make very nice tiffin and in it there would be puri, halava, kachori, laddhu. And the other cowherd boys, their mothers were not so opulent so their tiffins would have chapatti, rice, subji, like that.”

And then he said, “Then they would go and they would play all day, and they didn’t have the cows. They are just little boys so they would have the calves. The calves were with them. Then finally they would stop for lunch. Sometimes one of the cowherd boys would steal Krsna’s lunch and begin throwing it around, they would play keep-away with Krsna.” I’m just massaging the whole time. He said, “Finally the cowherd boys they would throw their lunch to Krsna and they would sit down with His lunch and they would eat puri, halava, kachori and laddhu. And Krsna would sit with them and He would eat the rice, chapatia and subji.”

He was smiling so brightly. And then he stopped, and I’m still massaging. Then he said, “I just want to go back to the spiritual world and eat kachori and laddhu with Krsna.” Then he closed his eyes and didn’t say anything more and I just kept massaging. So it was something, very rare experience that I could see Prabhupada was just so much ecstasy seeing everyone becoming Krsna conscious all over the world.

I’ll continue on, he went to Dallas, New York, England, Tehran and then he came here Calcutta and Mayapur in time for Gaura-purnima. So it was a very interesting arrival. He went into his room which was just finished in his quarters here in the Lotus Building. Jayapataka Maharaja was there, Bhavananda, Aitryea Rshi from Iran, myself, a few other devotees. So Prabhupada came in and he was very happy. He saw his quarters, the breeze going through and immediately Prabhupada said, “So the devotees all are situated very nicely? They’re all getting milk?”

Prabhupada always cared so much that we were taken care of, everyone of us. And then Bhavananda said, “Yes Srila Prabhupada, everyone has nice facility nice place to stay. Prabhupada it is your mercy.” Prabhupada said, “No, it is not my mercy, it is the mercy of Bhaktivinode Thakur.” And then Bhavananada said, “Prabhupada, you’ve made such a nice place, there is nice breezes, nice verandahs…” Prabhupada said, “I had some idea, but Krsna He provided all the intelligence.” So again he deflected these compliments as they were coming.

So then Prabhupada said, “It is the mercy of Srila Prabhupada,” meaning his spiritual master Srila Bhaktisiddhanta Saraswati Thakur. And then again the devotees said, ‘Prabhupada it is all your mercy that we are here.’ And Prabhupada said, “Bhaktivindode Thakur predicted that someone would come who would spread Krsna consciousness all around the world. Perhaps I am that person.” The only time Prabhupada ever said ‘perhaps’ or ‘maybe’ is when he would give us a little hint of who he was. Then he would say ‘maybe.’ Like he said, “Perhaps my father knew,” because his father would do anything he wanted, his father would give him. So he said, “Perhaps my father knew,” but that’s all he would say. He wouldn’t go into any detail, he wouldn’t glorify himself, you just had to understand.

So in that way he said, “Perhaps I’m that person.” And as soon as he said it as said, “So have you planted banana trees here in Mayapur?” He completely changed the subject, he wouldn’t even allow us to discuss it. He started talking about planting banana trees and mating a jersey cow with a surabhi cow, he just went off into all these practical details that he wanted done here in Mayapur. So he wouldn’t let us go. But we know, everyone knows, and we should tell everyone around world that Srila Prabhupada is that person that Bhaktivinode Thakur predicted would bring people from all over the world.

In five minutes if you walk from one building to the next, you will gear 20 different languages in the course of five minutes. So Prabhupada is that person who bought everyone here. And he is seeing Lord Caitanya doing this. So Lord Caitanya, He sent Srila Prabhupada here. We all know this, this is not difficult to understand.

So the next day Prabhupada goes into the temple room and again he sees Lord Caitanya, Lord Nityananda on the altar and again he began speaking about how merciful They are. And in the course of the lecture again Prabhupada went into ecstasy on the vyasasana and just couldn’t say another word, he just stopped. And there was complete silence. Hundreds of devotees, everyone from the west, 500 devotees, and 3 or 4 Bengali devotees, 3 or 4 devotees from Bombay, but everyone was from America, South America, Europe. He had bought them all here.

So then behind Prabhupada there was a sannyasi and Prabhupada was completely quiet. You could hear as they say, a pin drop. No one was even chanting on their beads because their bead would make noise. This is how appreciative we were to be in that atmosphere of ecstasy. We all felt various degrees of ecstasy because it was flowing from Srila Prabhupada. But all of a sudden this devotee, ‘Nama om vishnupadaya…” and he started a kirtan. And Prabhupada opened his eyes. So the kirtan went on, so then we had kirtan. So then after the kirtan, I am going up to the room, up the stairs into Prabhupada’s quarters, Brahmananda was his secretary, and Prabhupada went inside, Brahmananda Maharaja and myself, there was this big discussion outside with different sannyasis, GBCs, temple presidents, about what had happened at the kirtan.

So some devotees were saying, ‘We should have just been quiet, what are we doing? Why did he start chanting? Prabhupada was in ecstasy we should just be quiet.’ And there was another group that said, ‘No, chanting Hare Krishna is always correct. We should chant Hare Krishna, that’s ok.’ So that diversity was there, different opinions coming from different devotees.

So Brahmananda as the secretary, what else could we do, he said, ‘Well I’ll ask Prabhupada.’ So Brahmananda Maharaja and myself we go into Prabhupada’s room and we offer obeisances. And here is Prabhupada he is sitting on a cushion on the floor in his room in Mayapur as he did everywhere in the world. He just sat on a cushion on the floor with a little desk in front of him. So he is just sitting there and he is chanting japa. We come in and offer obeisances and Prabhupada looks up. He hasn’t called us so he is looking with an inquisitive face. I just sat beside him because I thought it was all rather funny.

Brahmananda is trying to think of what to say and he says, ‘Prabhupada, do you know this morning in the temple room, you went into ecstasy,’ and Prabhupada is just looking at him. So he said, ‘We’re having a discussion and we are trying to understand when you go into ecstasy on the vyasasana, what should we do?’ Prabhupada is looking at him and he said so humbly, ‘I don’t do that very often.’ I’m just sitting there and I’m thinking ‘This is really just bizarre.’ Then Brahmananda said, ‘Yes, Srila Prabhupada but like this morning when it happened and that devotee was chanting Hare Krishna, started kirtan and chanting, so…’ and before he could say anything Prabhupada said, ‘It’s not such an important thing.’

‘Yes, but if it happens, what should we do? Should we just sit there or should we chant?’ Prabhupada said ‘Chant Hare Krsna.’

‘Thank you Prabhupada.’

So that was the conclusion. Of course, I was very much in favour of just sitting there, even if it meant we had to sit there for hours. It was just so wonderful seeing Prabhupada do that in our presence, expose himself in that way. It’s something so rare, such rare moments in being with Prabhupada.

So as I said, this discussion was there, so many other discussions but I’m going to have to stop so Maharaja can speak. What I wanted to offer was……that these differences, so much diversity…we spoke here about unity in diversity. So as many disciples as there are, as many GBC as there are, so many different ideas how to spread Krsna consciousness, how to relate to one another, how to do so many other things, how to care for each other. The one thing I see that gives us unity, still to this day is Srila Prabhupada. We cannot be unified………(aside: Thank you) Maharaja said I can speak until
10.30.… it is Prabhupada that unifies us. It’s always Prabhupada that unifies us. As soon as you go into the temple room we offer our obeisances to Srila Prabhupada on the vyasasana. Then we greet the deities and we offer our obeisances again to Srila Prahbupada on the altar. So he is there for all of us. He is not exclusive. This is his society, he is the Founder-acarya and he has so many disciples he has empowered to give initiation, to increase the generations. But we all have the ability to taste the nectar that comes from Srila Prabhupada’s lotus mouth.

When I become his servant everyday I would go into Prabhupada’s room so many times, every day, and from the beginning sometimes I would go into Prabhupada’s room and he would be reading his books. And he would read his books and you would get the same sensation as if we were reading his books. He didn’t have a pen or paper, he wasn’t editing them to see if this is right, that was right, he was relishing these books.

So one day I went in, I been his servant for just a month, 1972 I was 21 years old. He was reading Bhagavad-gita. At this time there was only half a dozen books. First Canto Srimad Bhagavatam was there, Nectar of Devotion, Krsna Book, Bhagavad-gita As It Is….and Prabhupada was reading Bhagavad-gita and he rang his bell so I went in. And I offered obeisances and sat up, and he is holding his book, he has his reading glasses on and he just looks at me. I said, ‘Yes Prabhupada.’

And he said, ‘If you just read this one book, you can become Krsna conscious.’

‘Yes Prabhupada.’

‘You don’t have to read so many books, hundreds of books, this book is so nice, this Bhagavad-gita As It Is, is so nice, if you just read this one book and understand, you can become Krsna conscious.’

‘Yes Prabhupada.’

‘You don’t have to read so many books.’ And then he put his head down and just continued reading. Bhagavad-gita. That was it, he was finished, that’s why he called me in.

When I was with Prabhupada, most of the time he would talk to me I never felt like he was talking to me, I just thought he was speaking. I don’t know why because he was always talking to me because I was right there and he was talking to me very personally. But because I was very foolish and didn’t get that but I felt like he was on the vyasasana giving class, that’s how I felt many times, that he was giving a lecture and he was just talking about Krsna consciousness, not that he was directing it to me. But of course he was. So anyway, I offered obeisances and left.

So several months go by and one afternoon Prabhupada’s in Los Angeles and he rings the bell. So I run into the room and offer obeisances and sit up. He is sitting behind his desk and he is reading Nectar of Devotion, Bhakti-rasamrta-sindhu, translated and commentary by Srila Prabhupada. And he is reading it, his book! Prabhupada is reading his books. Everything he told us to do, that’s what he was doing. He was reading his own books. So I came in and he just looked at me and he said, ‘This Nectar of Devotion is so nice. If you just read this one book you can become Krsna conscious.’ I am speechless, I’m just nodding my head, not even saying anything. ‘This book is so nice.’

Prabhupada is reading it, he is relishing his book like I don’t understand at all to this day. Then he said ‘You don’t have to read any other books, just read this book.’ He knew I wasn’t reading so he kept trying to get me to read something. He said, ‘Just this book, if you read it you can become Krsna conscious. It is so wonderful. Everything is in here. Just read this one book.’ He kept saying, ‘You don’t have to read anything else, just this book.’

‘Yes Prabhupada.’

And then he put his head down and then I could understand now I should go. So I offered obeisances and I left.

Another year goes by. Prabhupada is reading every day, every other day. He is translating every day, every morning, he is reading every day, doing bhajans in his room, playing harmonium, he is a devotee, Krsna’s very dear devotee and friend. So another year goes by, I’ve been with Prabhupada for over two years. He rings his bell and I go in and offer obeisances. He has his reading classes on and he is reading Krsna book. And he looked up at me and everyone knows what he said:

‘This book is so nice. If you just read this book you can become Krsna conscious, just by reading this one book. You don’t have to read so many books, dozens and dozens of books, hundreds of books, just this book, Krsna book. It’s so wonderful. If you just read it and try to understand, you will become Krsna conscious.’

‘Yes Prabhupada.’

‘You don’t have to read so many books. Just this book.’ He is showing me the book. Just me. I’m sitting three feet in front of him and he is just giving me this opportunity. He said, ‘You don’t have to read any other book. Just read this one book.’ And he kept looking at me. He didn’t put his eyes down, he just kept looking at me and I’m going, ‘Yes Prabhupada.’

And he said, ‘You don’t even have to read the whole book. Just one chapter. If you just read one chapter of this book you can become Krsna conscious.’

‘Yes Prabhupada.’ I didn’t know what to do. But he kept looking at me. He didn’t put his head down like the two other times in the past two years, he kept looking at me. And he looked up and said, ‘You don’t even have to read the whole chapter. Just one page,’ and he put his hand, his finger, up and down, ‘Just one page. If you just read one page you can become Krsna conscious.’

‘Yes Prabhupada.’

And he is looking at me, he didn’t take his eyes off me. He kept looking, and he said ‘You don’t even have to read the whole page. Just one line. Just one line of this book, if you read it you can be Krsna conscious. You don’t even have to read the whole line. Just one word. If you pick up this book and read just one word, you can be Krsna conscious. Because Krsna is in every word.’ Haribol. (applause) So then he put his eyes down and he continued reading.

So this is what Srila Prabhupada has given us. Imagine. He has us this book, Krsna book, Bhagavad-gita, all of Srimad Bhagavatam, all of Caitanya Caritamrta, so many books he has given us to read. This is Srila Prabhupada’s legacy. This is where Srila Prabhupada lives for all of us. We all have this ability. Just like I was sitting there. This is what Prabhupada wants from every one of us – sit down, read these books very carefully and you can become Krsna conscious. And if you can’t read all of them, just pick one book and sit down with it and become Krsna conscious.

In an airplane he was reading his Bhagavad-gita As It Is and he turned to Pradyumna and I and said, ‘Who reads their own books? Who do you know who reads their own books? No-one reads their own books. When an author makes a book he puts it down. He reads other people’s books. He doesn’t read his own book once its finished. But here I am reading this Bhagavad-gita As It Is. Why?’

He was on the airplane going to the next temple, and we looked…he said, ‘Because these are not my words. They’re Krsna’s words.’ So this is Srila Prabhupada. Everything he gave us is just coming from Krsna, directly in his books.

I want to thank everyone for giving me the opportunity to speak. I want to thank Jayapataka Maharaja, Bhakti Purusottama Maharaja, all of my Godbrothers, Godsisters, all of the assembled devotees to be able to come here in Mayapur. This is the first class I’ve ever given in Sridham Mayapur so I was so happy that it could happen today. Thank you very, very much. Srila Prabhupada ki jai! Hare Krsna.

Source: http://www.dandavats.com/?p=5595

We welcome you to the most auspicious celebration of Sri Gaura-purnima, the appearance day of the Supreme Personality of Godhead Sri Krishna Chaitanya. According to Vedic scriptures, the Absolute Truth is realized in three features: Brahman, Paramatma, and Bhagavan. Impersonalist speculators want to merge and become one with God, one with t

he impersonal brahmajyoti, which is nothing but the transcendental effulgence emanating from the divine body of Sri Krishna. Beyond the impersonal Brahman is Paramatma, the Lord within the heart, and the purusa-avataras—Karanodakasayi Vishnu, Garbhodakasayi Vishnu, and Ksirodakasayi Vishnu—are the soul of the universe, the soul of creation, the soul of souls. And beyond realization of the impersonal Brahman and localized Paramatma is realization of the Supreme Personality of Godhead, Krishna, who is the source of Paramatma and Brahman.

That same Krishna who appeared about five thousand years ago appeared again some five hundred years ago as Sri Krishna Chaitanya Mahaprabhu. Why is it that Krishna, who came five thousand years ago and spoke the Bhagavad-gita and exhibited so many pastimes, came again? In the authorized scripture Sri Caitanya-caritamrta, Lord Krishna’s thoughts after He had manifested His pastimes on earth five thousand years ago are recorded. These thoughts explain why He came again five hundred years ago as Sri Krishna Chaitanya.

We are all sitting here by the mercy of Sri Krishna Chaitanya and His followers in disciplic succession, especially His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. And practically every activity that takes place here is based on the instructions and example of Krishna Chaitanya. You can hardly find any aspect of the Krishna consciousness movement that is not based on His teachings and precedents. So it is very important—essential—to understand Him, because without understanding Him we cannot really progress very far toward the ultimate goal of life.

We read from Sri Caitanya-caritamrta, Adi-lila, Chapter Three: “The External Reasons for the Appearance of Sri Caitanya Mahaprabhu”:

TEXTS 13–16

Lord Krsna enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:

“For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.

“Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi.

“Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.”

PURPORT by Srila Prabhupada

After His appearance, Lord Krsna thought that He had not distributed the transcendental personal dealings with His devotees in dasya, sakhya, vatsalya, and madhurya. One may understand the science of the Supreme Personality of Godhead from the Vedic literature and thus become a devotee of the Lord and worship Him within the regulative principles described in the scriptures, but one will not know in this way how Lord Krsna is served by the residents of Vrajabhumi. By following scriptural injunctions one may enhance his appreciation for the glories of the Lord, but there is no chance for one to enter into personal dealings with Him. Giving too much attention to understanding the exalted glories of the Lord reduces the chance of one’s entering into personal loving affairs with the Lord. To teach the principles of such loving dealings, the Lord decided to appear as Lord Caitanya.

TEXT 19

yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana

TRANSLATION

“I shall personally inaugurate the religion of the age—nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service.

COMMENT by Giriraj Swami

The Lord came to introduce the yuga-dharma, the recommended process for self-realization, or God realization, in the present age, and that is nama-sankirtana, the chanting of the holy names of the Lord.

TEXT 20

apani karimu bhakta-bhava angikare
apani acari’ bhakti sikhaimu sabare

TRANSLATION

“I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.”

PURPORT

When one associates with a pure devotee, he becomes so elevated that he does not aspire even for sarsti, sarupya, samipya, or salokya, because he feels that such liberation is a kind of sense gratification. Pure devotees do not ask anything from the Lord for their personal benefit. Even if offered personal benefits, pure devotees do not accept them, because their only desire is to satisfy the Supreme Personality of Godhead by transcendental loving service.

COMMENT

This is a very important point. One may engage in devotional service externally, and that is very good, but what really matters in devotional service is the consciousness. We are living in the material world, which is composed of and influenced by the three modes of material nature: tamo-guna, rajo-guna, and sattva-guna—the modes of ignorance, passion, and goodness. Beyond even sattva-guna is suddha-sattva, or the state of vasudeva, which is transcendental to all three modes. Within the material world no one can be in pure ignorance, pure passion, or pure goodness. There is always some mixing of the different modes. Only when one comes to the transcendental platform is one freed from the influence of the modes.

Srila Prabhupada has explained different mentalities that one can have in the practice of devotional service. The same principles are enunciated in the Third Canto of Srimad-Bhagavatam. Srila Prabhupada has phrased his explanation in a way that we can easily understand and relate to. Someone engaged in devotional service under the influence of the mode of ignorance will think, “I’m the only devotee. No one else here is a real devotee. I am the only one who is doing anything of value; everyone else is useless.” That is devotional service influenced by the mode of ignorance. In devotional service influenced by the mode of passion, one thinks, “I want to be the best devotee. I want to be known for being the best devotee.” Someone influenced by the mode of goodness will think, “I want to go back home, back to Godhead.” And someone who is transcendentally situated in pure devotional service will think, “I just want to please Krishna.”

Sri Chaitanya Mahaprabhu came to teach and show by His personal example pure devotional service in which a devotee has no selfish desire even to go back to Godhead. As Srila Prabhupada says, the pure devotee considers the liberation of going back to Godhead to be sense gratification. He wants only to serve the Lord. That is pure devotional service. That is what Sri Chaitanya Mahaprabhu came to teach and exemplify, and that is what Srila Prabhupada also taught and exemplified and wanted us to follow.

PURPORT (continued)

Therefore, when the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Krsna . . .

COMMENT

This too is an important point—that Krishna Himself does not come in every Kali-yuga as Chaitanya Mahaprabhu and that Krishna Himself doesn’t come in every Dvapara-yuga. There is a yuga-avatara, or incarnation, every Satya-yuga, every Treta-yuga, every Dvapara-yuga, and every Kali-yuga, but only once in a day of Brahma, which is about four billion three hundred and twenty million years, will Krishna, the original Personality of Godhead, come in Dvapara-yuga, and only once in a day of Brahma will Krishna come again as Sri Chaitanya Mahaprabhu in Kali-yuga—the Kali-yuga immediately following the Dvapara-yuga in which Krishna appears. How fortunate we are to be living in the Kali-yuga in which Sri Krishna Chaitanya appeared!

When Lord Chaitanya was present, He predicted, prthivite ache yata nagaradi-grama, sarvatra pracara haibe mora nama: “In every town and village on the surface of the earth, My name [Krishna’s name] will be preached.” That prediction seemed almost inconceivable. Yes, Chaitanya Mahaprabhu spread Krishna consciousness throughout India, but the idea of spreading Krishna consciousness throughout the world seemed impossible. Even followers of Lord Chaitanya thought He might be speaking in some poetic or metaphorical way, not that it would actually happen. In Sri Caitanya-mangala, Srila Locana dasa Thakura explains that Lord Chaitanya appeared and preached in Navadvipa to establish the chanting of the Hare Krishna maha-mantra as the religious process for the Age of Kali. Lord Chaitanya said, “I want to flood the whole world with the chanting of the holy names. I will personally preach and flood India with the holy name. Later, My commander-in-chief devotee [senapati bhakta] will come, preach in distant countries, and flood the world with the chanting of Hare Krishna.”

A very special soul would be entrusted to do this otherwise-impossible assignment. And that, we know, was His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. He left this world in 1977, only thirty-three years ago. So anyone older than thirty-three years was on the planet at the same time as Srila Prabhupada, the senapati bhakta who was personally sent by Krishna, by Krishna Chaitanya Mahaprabhu. And we are sitting in a temple within his society that was established by one of his direct disciples, Sripada Tamal Krishna Goswami. We have an amazing opportunity, and we should understand how fortunate we are to have this opportunity and take full advantage of it. How? We first have to understand what that means. We have to understand what Lord Chaitanya and Srila Prabhupada came to give us, so that we can recognize it and accept it.

Lord Chaitanya said, “I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.” In the purport Srila Prabhupada says, “Therefore, when the Lord took the place of the incarnation of Kali-yuga . . .” In other words, the Lord Himself doesn’t personally come to be the yuga-avatara in every Kali-yuga.

PURPORT (concluded)

When the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Krsna—the system of worship recommended in this age—He also distributed the process of devotional service performed on the platform of transcendental spontaneous love. To teach the highest principles of spiritual life, the Lord Himself appeared as a devotee in the form of Lord Caitanya.

COMMENT

Now I will read from another section of Caitanya-caritamrta about two of the most important principles of devotional service that Lord Chaitanya taught and that we are meant to learn and adopt. This discussion took place between Lord Chaitanya and the Mayavadi sannyasis in Benares. In the Shankara-sampradaya it is expected that sannyasis will study Vedanta, and Varanasi is full of Mayavadis, full of followers or so-called followers of Shankaracharya. When Chaitanya Mahaprabhu came to Varanasi, He performed hari-nama-sankirtana, nagara-sankirtana, and thousands of people joined Him, but the Mayavadi sannyasis, impersonal sannyasis who want to realize Brahman, could not understand the transcendental activities of the Lord. They thought that the Lord’s activities were material. That’s why they are called Mayavadis, because they themselves are material, on the material platform, and they see the Lord—His name, His form, His qualities, His pastimes, His service—as material, as maya. They think that the Deity is material, that in the beginning we may focus on the Deity but that when we are advanced enough, we go beyond the Deity and merge and become one with the impersonal light. In other words, they are atheists.

There is a very nice verse in the Padma Purana saying that anyone who thinks that the Deity is just stone, who thinks that the guru is an ordinary human being, who thinks that a Vaishnava belongs to a certain caste or community, is a resident of hell. That word is used—naraki.

arcye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir . . .
sri-visnor namni mantre sakala-kalusa-he sabde-samanya buddhir . . .
yasya va naraki sah

“One who considers the worshipable Deity of Lord Vishnu to be mere stone, the spiritual master to be an ordinary human being, a Vaishnava to belong to a particular caste, and the mantra of the holy name of Vishnu, which destroys all impurities, to be a material vibration, is a resident of hell.” (Padma Purana)

So just consider: If you think the Deity is made of stone—of course, in theory we may say that the Deity is Krishna, but to what extent do we actually believe that the Deity is Krishna, as shown by our behavior? If one thinks that the spiritual master is an ordinary person—and again we may outwardly show respect, but the real test is to what extent we follow the spiritual master’s instructions. If we think that a Vaishnava belongs to a certain community or ethnic group—for example, if I think, “That’s an American Vaishnava,” or an African Vaishnava, a Mexican Vaishnava, or Bengali Vaishnava or Gujarati Vaishnava—that is a hellish mentality (naraki sah).

To really benefit from what Lord Chaitanya and Srila Prabhupada came to give us, we have to understand what they taught and practiced, so that we can follow their instructions and example. I was discussing Lord Chaitanya’s speaking with the Mayavadi sannyasis. There was a meeting of all the sannyasis of Varanasi, and the leader of the Mayavadi sannyasis asked Lord Chaitanya, “Why don’t you study Vedanta? All sannyasis are supposed to study Vedanta.” Lord Chaitanya replied, guru more murkha dekhi’ karila sasana: “My spiritual master considered Me a fool, and therefore he chastised Me.”

This shows what should be the mood of a disciple in relation to the spiritual master. As Srila Prabhupada said, one should always feel himself to be a fool and be ready to be chastised by the guru. In the bodily concept of life we feel insulted: “How dare he call me a fool! Doesn’t he know who I am?” One of Lord Chaitanya’s chief disciples was Srila Sanatana Gosvami, a very learned scholar. He was fluent in Sanskrit and Persian and knowledgeable in scriptures and philosophy, but when he approached Lord Chaitanya, he told Him, “In ordinary dealings people call me a learned scholar, pandit, but I am such a pandit that I do not even know who I am or what is the goal of life. So please instruct me.”

When we come to that position where we feel that we are fools who need to be instructed, we can approach a spiritual master. The same sort of incident took place in the Bhagavad-gita. In the beginning, Arjuna was speaking with Krishna more or less on an equal level, talking as friends. Krishna was telling Arjuna that he should fight, and Arjuna was coming up with so many reasons why he should not fight. From a certain point of view, the reasons may have sounded good, but in the end, Arjuna came to the point where he admitted he really didn’t know what he should do. And then he told Krishna (like Sanatana Gosvami, in a way), “Now I am confused about my duty.” Sisyas te ’ham sadhi mam tvam prapannam: “Now I am surrendering to You as Your disciple. Please instruct me.”

karpanya-dosopahata-svabhavah
  prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
  sisyas te ’ham sadhi mam tvam prapannam

 “Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.” (Gita 2.7) And from that point, when Arjuna surrendered to Krishna as his spiritual master, Krishna was able to instruct him and spoke the Bhagavad-gita.

Guru more murkha dekhi’ karila sasana. Lord Chaitanya said, “My spiritual master considered Me to be a fool, and he chastised Me. He told Me, ‘You are not qualified to study Vedanta philosophy.’ ” Was Lord Chaitanya unqualified? He is Krishna Himself. In the Bhagavad-gita Lord Krishna says, vedanta-krd veda-vid: “I am the compiler of Vedanta, and I am the knower of the Vedas.” But Lord Chaitanya was showing us the example that we should not be so proud that we think we can understand Vedanta, because in Kali-yuga you really can’t understand Vedanta. He was setting the example. “My spiritual master considered Me a fool and said, ‘You are not qualified to study Vedanta philosophy, and therefore You must always chant the holy name of Krishna.’ ” And Lord Chaitanya said, “I took the instructions of My spiritual master to heart and I always chant the holy name, but while chanting, I lose Myself, and thus I laugh, cry, dance, and sing just like a madman. I began to think that My knowledge was being covered, so I approached My spiritual master for clarification.”

I will read that verse and purport. It is a very short purport. Sri Caitanya-caritamrta, Adi-lila, Chapter 7: “Lord Caitanya in Five Features.”

TEXT 80

“I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of My spiritual master.”

PURPORT

Sri Caitanya Mahaprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. Sri Caitanya Mahaprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible only for a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but must refer to him as soon as there is some doubt regarding our progressive spiritual life.

COMMENT

There are details in how to apply this, but it is the principle that even when we are liberated, we are not independent. We are still subservient to the spiritual master and are meant to be under his control.

Lord Chaitanya’s spiritual master was very pleased, because he could understand that Lord Chaitanya had developed ecstatic love for Godhead. This is the benefit of chanting the holy names of Krishna properly. There are offenses to be considered when one chants the holy name, and if one commits offenses while chanting, one will not get the desired result. Caitanya-caritamrta says bahu janma, that one can chant the holy name for many lifetimes, hundreds of lifetimes, thousands of lifetimes, but that if one’s chanting is infested with offenses, one will not get pure love of Godhead, which is meant to be the result of the chanting. So, it is understood that Chaitanya Mahaprabhu was chanting without offense. Of course, He was Krishna, but as a devotee He was chanting without offense. Therefore He developed ecstatic symptoms of love of Godhead, and His spiritual master was very pleased. It is said that the spiritual master takes more pleasure when he sees a disciple advance than when he himself advances. If a disciple becomes a pure devotee, then the spiritual master can say that his mission is a complete success.

I will skip ahead to an important verse and purport, a short purport:

TEXT 91

bhala haila, paile tumi parama-purusartha
tomara premete ami hailan krtartha

This is Lord Chaitanya’s spiritual master speaking to Him:

TRANSLATION

“It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.”

PURPORT

According to the revealed scriptures, if a spiritual master can convert even one soul into a perfectly pure devotee, his mission in life is fulfilled. Srila Bhaktisiddhanta Sarasvati Thakura always used to say, “Even at the expense of all the properties, temples and mathas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled.”

COMMENT

We have heard about Srila Bhaktisiddhanta Sarasvati Thakura, that he constructed a beautiful marble temple in Calcutta, the Bhag Bazaar Gaudiya Matha, to preach Krishna consciousness, but that his disciples, who were quite neophyte and materialistic, began to fight over the property—who would occupy which room, who would have which position. When he was on parikrama in Vrindavan—this was one of the rare times that Srila Prabhupada got to be with his spiritual master personally—Srila Bhaktisiddhanta Sarasvati Thakura told Prabhupada, “There will be fire in this Gaudiya Matha.” He could see that there would be the fire of conflict and party interest. He said, “I have built this beautiful marble temple, but now I am seeing that my disciples are quarreling. If I could, I would sell the marble and use that money to print books.” Then he told Srila Prabhupada, “I had a desire to print some books. If you ever get money, print books.” And that direct instruction from his spiritual master became Srila Prabhupada’s guiding principle in his mission. Of course, he did everything, because it is all part of the process: he established Deities, he established farm projects, he established schools, he did everything, but he took the instruction of his spiritual master to print and distribute books to heart. So, Prabhupada is quoting his guru maharaja here:

PURPORT (concluded)

Srila Bhaktisiddhanta Sarasvati Thakura always used to say, “Even at the expense of all the properties, temples and mathas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled.” It is very difficult, however, to understand the science of Krishna, what to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy. The spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.

COMMENT

Of course, we accept money to use in Krishna’s service, but not at the expense of following the regulative principles of devotional service. So, Srila Prabhupada presents this dichotomy. The two don’t have to be opposed to each other, but they can be, because money is such a thing that even devotees who are trying to make advancement get bewildered by it. Money is such a thing.

On a morning walk on Juhu Beach, Srila Prabhupada said that money is simply a botheration; it is simply trouble. To get money is a problem, to hold onto the money is a problem, and when you lose the money, that’s also a problem. At every stage, money is a problem. So, here Srila Prabhupada says that the spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.

Reading this reminded me of an incident in Juhu, Bombay, where, as many of you know, Srila Prabhupada established a big, beautiful temple. One evening Srila Prabhupada was sitting on the terrace of one of the buildings at the back. This was before we actually got permission to build anything on the property. There were some tenement buildings with tenants, and one of the tenants left, so at least we had one apartment where Srila Prabhupada could stay. So, he was sitting on the terrace one evening, and his disciple Haridas was fanning him. At seven o’clock Srila Prabhupada said to Haridas, “Did you hear that?” Haridas strained to hear, but he said, “No.” Srila Prabhupada said, “You don’t hear the sound of kirtan coming from the temple?” Haridas Prabhu listened and said, “No, Srila Prabhupada, I don’t.” And Srila Prabhupada said, “That is exactly the point. There is no kirtan in the temple. It is arati time, but there is no kirtan in the temple. Where are all the devotees?” Haridas Prabhu said, “Well, Srila Prabhupada, they must have gone to the city to collect for the project and haven’t come back yet.” Actually, there was a little speculation there, because it just so happened that that night we were performing kirtan on the request of one of our best life members and donors, whose mother had passed away, so it wasn’t quite what Haridas said, but Prabhupada’s point is very instructive.

Srila Prabhupada said, “This was not my idea, that the devotees should go to the city and collect all day and night. Our process is to please Krishna. They may go at nine in the morning and return by five in the evening and then chant in front of the Deities. Otherwise, they will become like karmis.” Then he asked Haridas, “Do you know why we were successful in getting this land?” There had been a big struggle. If any of you have read Srila Prabhupada-lilamrta—and I do recommend that every devotee read it—you would know that the owner of the land, Mr. Nair, was a prominent person in Bombay. He had been the sheriff, owned one of Bombay’s three English daily newspapers, and was wealthy and influential. So, Srila Prabhupada asked Haridas, “Do you know why we were successful and Mr. Nair wasn’t? We are successful because we try to please Krishna and Krishna is merciful and reciprocates with us. Otherwise, Mr. Nair was much more powerful than we. He had money, influence, his own daily newspaper¾he had contacts, so many politicians and government officers. And who were we? We had no money, no influence, and no support. Yet we were successful because we were simply trying to please Krishna, following the regulative principles of devotional service¾by Krishna’s grace.

“So, we should come and sing and dance in front of the Deities and please Them, and by Their grace we will get all success. We are not successful by our own strength; we are successful by Krishna’s grace.”

This is a very important principle in devotional service: Whatever we do, we should do for the pleasure of Krishna, and then depend on His mercy. We cannot be successful by our own independent endeavors. There is a saying that without the mercy of Lord Chaitanya, even easy things become difficult, and that with the mercy of Lord Chaitanya, even difficult things become easy. So, we should endeavor to please Lord Chaitanya, to please the Deities, to please Srila Prabhupada, by following their instructions and adopting their mood. And by that endeavor, under proper guidance, we will be successful in our own personal spiritual lives and successful in preaching, in spreading the mission of Sri Chaitanya Mahaprabhu.

On this auspicious occasion we pray to Sri Chaitanya Mahaprabhu and Nityananda Prabhu and Their associates to bless us to become free from the anarthas and avidya within our hearts, to purify our hearts and empower us to serve Them properly as They would like. That’s the only way we can be successful.

Upon his arrival in America, Srila Prabhupada wrote a beautiful poem. Not knowing anyone, not having any money, not having any influence, he prayed to Lord Krishna—the same mood was there from the very beginning, until the very end—“How will I be able to convince them of Your message? Most of the population here is covered by the material modes of passion and ignorance. How will I convince them?” It is a beautiful poem, and we should study it. It is in Srila Prabhupada-lilamrta. We should study whatever we can about Srila Prabhupada. In his poem, Srila Prabhupada wrote, “I have been designated as Bhaktivedanta.” Bhakti means “devotion” and vedanta means “knowledge,” or the end of knowledge. He said, “I have been designated as Bhaktivedanta, but I have no devotion, nor do I have any knowledge. But You are the most expert mystic, and Your causeless mercy can make everything possible. I am simply praying for Your mercy so that I will be able to convince them about Your message.”

And then, at the very end, he said, “I am just like a puppet in Your hands.” Just like a puppet. What life does a puppet have? None. It is a limp doll. That was Prabhupada’s humility. He wrote, “I am just like a puppet in Your hands, so if You have brought me here to dance, then make me dance, make me dance. O Lord, make me dance as You like.”

That should be our mood—just puppets in the hands of our spiritual master, Srila Prabhupada, the previous acharyas, the Deities. “Make me Your puppet. I have no capacity on my own. Make me Your puppet, O Lord, and make me dance as You like.” In that mood we can get this priceless treasure that Lord Chaitanya came to the world to give and that Srila Prabhupada came to the West and traveled all over the world to give us. We pray for their mercy that we may open our hearts to the gift they came to give us and see it in the proper mood. When we truly accept it in our hearts, then we can also give it to others, share it with others, and that’s the second half—to accept it and then to share it.

Hare Krishna.

[A talk by Giriraj Swami on Gaura-purnima, February 28, 2010, Houston]

Source: https://girirajswami.com/blog/?p=18718#more-18718

By Vilasini Devi Dasi

By the causeless mercy of Sri Guru and Gauranga my journey in Krishna consciousness formally began in 2007 when I received initiation from His Holiness Indradyumna Swami. From that sacred moment a seed of bhakti was planted deep within my heart. Through his compassion enthusiasm and unwavering faith in the holy names that seed was lovingly nurtured and protected.
Inspired by his instructions I engaged in book distribution carrying Srila Prabhupada’s books to airports colleges and public spaces. These early years of sankirtan deeply shaped my spiritual life. I learned that distributing transcendental knowledge is not simply an activity but an offering of one’s heart. Through preaching programs and personal outreach my faith strengthened and my conviction deepened.
Later I had the opportunity to serve and preach at the Atlanta temple where I received invaluable association and guidance. Working closely with senior devotees such as Sikhi Mahiti Prabhu and Balabhadra Prabhu I received a strong foundation in Krishna consciousness where philosophy service and humility became inseparable. During this period I was also blessed to participate in the Panihati celebration in the association of His Holiness Jayapataka Swami whose presence left a lasting impression on my spiritual journey.
In time I moved to the Alachua community where I experienced some of the happiest moments of my life as a devotee. Serving Sri Sri Krishna Balaram and Sri Sri Gaur Nitai surrounded by sincere Vaishnavas my heart felt fully at home. I was also blessed to serve as a pujari for Sri Sri Radha Krishna and Sri Sri Gaur Nitai in Miami. Standing before the Deities and offering simple service felt like a mercy far beyond my qualification.
As the years passed I began to understand more deeply an instruction my Gurudev had given me to come to India. In 2018 by his mercy I joined his Kartik parikrama party and traveled through Mayapur Dham and Vrindavan. Life in the dhams was austere and challenging yet completely fulfilling. I realized that everything I was searching for was present there. My heart became filled with a deeper dependence on Krishna and the holy dhams.
Eventually I married a devotee Mahamantra Das a disciple of His Holiness Navayogendra Swami and came to live in Radha Kund. Being new to life in India we traveled through South India North India and West India learning to appreciate the sincerity resilience and simplicity of the Indian people. Radha Kund became the place where my faith was tested and strengthened the most.
After some years my husband contracted tubercular meningitis. For nearly two years we struggled to save his life. During this extremely difficult time the only thing that sustained me was faith in the holy names. Remembering my Gurudev’s example even during illness we continued daily rickshaw parikrama around Govardhan Hill whenever possible. Through this service my love and attachment for Giriraj Govardhan grew profoundly.
By the mercy of our gurus my husband eventually stabilized and regained his health. From this period of intense trial emerged a new service born from gratitude and prayer. We were blessed with the opportunity to write children’s books centered on Krishna consciousness. These books are created for young Vaishnavas and Vaishnavis between the ages of three and seven filled with bright colors gentle philosophy and rhyming verses.
Our offerings include stories of a visit to Ahobilam, the three children wandering through Vrindavan ,Uddhava’s visit to the gopis, Rupa Manjari ,climbing Barsana Hill ,Ananga Manjari and more. We have written books on Govardhan Hill including both the lila and the parikrama as well as Radha Kund and Shyama Kund with their sacred pastimes and parikrama. Other titles feature Sri Radha Raman, Madan Mohan ,Shyamananda and Srimati Radharani and the precious Govindadev worshiped by Srila Rupa Goswami, a few books on the past times of the Gopas and so much more.
It gives me great joy to offer these books for the spiritual nourishment of children. I feel deeply that the future of Krishna consciousness rests in how lovingly carefully and thoughtfully we guide the next generation.
With gratitude humility and prayer I offer this service at the lotus feet of Sri Guru and Gauranga.
Your humble servant
Vilasini Devi Dasi

Author Bio
Vilasini Devi Dasi is a disciple of His Holiness Indradyumna Swami and has been practicing Krishna consciousness since 1991 initiated and also has her Brahman initiation. She has served in book distribution preaching and deity worship in various ISKCON communities including Atlanta ,Alachua and Miami. She currently resides in Radha Kund India where she continues her devotional service while writing Krishna conscious children’s books for young Vaishnavas and Vaishnavis. Her offerings focus on nurturing faith love and bhakti in the next generation through colorful rhyming stories rooted in the holy dhams and Gaudiya Vaishnava tradition.

Source: https://www.dandavats.com/?p=117176

By Yogesvara Dasa

Standing before that silent ring of metal and copper, I think I sensed for the first time that the most decisive forces in life were unseen. This machine claimed to reveal what could not be observed directly. The idea lodged itself in me that the cool parts of reality lived beneath the surface. If matter was animated by invisible forces, perhaps life itself contained something tiny and mysterious.

Source: https://www.dandavats.com/?p=117182

By Vishnugada Das (ACBSP)

Within ISKCON, there has been confusion about whether Srila Prabhupada, the Founder-Acharya of ISKCON, wanted his disciples, ISKCON members, and sincere followers to break fast with only Ekadasi prasadam or a full-grain feast after moonrise on Gaura Purnima evening. Over the past year I was informed by a number of ISKCON leaders that “there was no evidence” that Srila Prabhupada instructed ISKCON devotees to break fast on Gaura Purnima with Ekadasi prasadam. While details about taking prasadam on Gaura Purnima are not the most important aspect of celebrating the appearance of Lord Caitanya Mahaprabhu, still ISKCON is setting the standard worldwide for how to practice bhakti-yoga which includes observing Gaura Purnima. To do so carefully following the instructions of ISKCON’s Founder-Acharya, Srila Prabhupada, will be pleasing to Lord Caitanya and will also set an appropriate example for Lord Caitanya’s devotees now and in the future. This essay presents available evidence on the issue for your consideration to help clear possible misunderstandings.

Srila Prabhupada gave directions on celebrating Gaura Purnima in a letter to Brahmananda Prabhu, the temple president of ISKCON (NYC), on March 14, 1967. This was ISKCON’s initial observance of Gaura Purnima since the first temple was established June of 1966, at 26 2nd avenue, after Gaura Purnima that year, and since ISKCON was formally incorporated (7/66). Here is what Srila Prabhupada wrote to Brahmananda at that time:

“You should observe Lord Caitanya’s birthday as follows. The picture of Lord Caitanya with His party should be nicely decorated with flowers and garlands and Sankirtana should be performed regularly from morning to evening. Just after seeing the Full Moon in the sky the day’s fast should be broken. I mean the devotees should observe fasting the whole day. In the evening the devotees should take food as on the Ekadasi days. The next day you can celebrate feasting on account of Lord Caitanya’s appearance and read about His life as given shortly in my Srimad-Bhagavatam and you can read also from the Teachings of Lord Caitanya part of which is going to be published in the present issue of Back to Godhead.”

When the next Gaura Purnima was again approaching in January of 1968, Srila Prabhupada wrote from Los Angeles to Janardana in Montreal with similar instructions: “The full moon day is Lord Caitanya’s birthday. I think you can send for Rayarama’s calendar which he has published. The exact day is 14th March, Thursday, 1968. The procedure is that you should fast from morning to evening (about 7:00). After that there should be offering to Lord Caitanya and prasadam should be accepted just like on Ekadasi day, and next day, Friday, full love feasting may be provided to as many devotees as you can.”

At about the same time, Srila Prabhupada wrote a postscript in a letter to Rayarama: “P.S.- No feasting in the evening of Caitanya’s birthday. Fasting all day till evening moon rise. Then take prasadam like Edadasi. Next day you can have full swing feasting. On the birthday if you can take a procession of Kirtana on the street it is very nice.”

To Balai devi dasi in New York City, Srila Prabhupada wrote on 3/12/68 from San Francisco: “So far the advent Day of Lord Caitanya is concerned, I have written a full suggestion to Montreal, in which the main points are that we should all observe strict fasting up till moonrise, and at that time, an offering is made to Lord Caitanya of Ekadasi foods, fruits, peanuts, milk, and so forth. Then, on the next day, Friday the 15th, a full-scale feast is held to celebrate His Advent Day. On the 14th, chanting, reading of Srila Bhaktivinode’s book, Life and Precepts, Caitanya Caritamrta, Introduction to Bhagavatam, may be held all the day in the Temple.”

He gave similar instructions to Satsvarupa in Boston in a letter dated February 20th of 1969: “Lord Caitanya’s advent day is on the 4th of March 1969. On that day you should keep fasting up to the moonrise in the evening, and the whole day may be utilized in performances in kirtana and reading of Lord Caitanya’s teachings. In the evening after ceremony of kirtana is observed, light refreshments like fruit and milk, boiled potatoes may be taken and the next day general feasting and distribution of Prasadam to public may be observed.”

Srila Prabhupada’s directives seem clear and consistent from the above letters. However, there was one letter he sent from Los Angeles to a devotee cook named Mahapurusa in Montreal on March 7th, 1968 that said the following: “Fasting should be continued up to evening, then you may have food like on Ekadasi, fruits, milk, etc. On the next day you may observe festival. Janardana consulted me and said he thinks Sunday feasting would be best, so you may do that if you like. Or you may do both days, as you feel best.”

Some devotees have interpreted Srila Prabhupada’s letter to Mahapurusa as sanctioning having a full “Sunday Feast” with rice, dal, cake, etc. on the evening of Lord Caitanya’s Appearance Day. Much more likely he was advising Mahapurusa that a full feast could be held on the day after Lord Caitanya’s appearance day, on the following Sunday, or on both of those days. That understanding is consistent with Srila Prabhupada’s other written instructions and the instructions he included in the same letter, i.e., that devotees should fast until moonrise, break fast with Ekadasi prasadam, and feast the next day. He never mentions in the letter or elsewhere the option of having a full-grain feast on Gaura Purnima evening.

Two years later, in 1970, when Gaura Purnima actually fell on a Sunday feast day, March 22nd, Srila Prabhupada had a perfect opportunity to allow or implement a full-grain Sunday feast scheme if that had been his intention. However, he wrote from Los Angeles to Krishna dasa in Germany on 2/18/70: “Lord Caitanya’s appearance day falls on March 22nd (1970), that is on a Sunday. The devotees should fast until evening, when there is a ceremony and offering of a small amount of Ekadasi preparations. The next day, the devotees should celebrate amongst themselves with a small scale feast. You may hold the celebration open to the public on the following Sunday.”

Note that in this letter, Srila Prabhupada repeated the option of having a full Sunday feast for the general public, not on Gaura Purnima, but on the Sunday following Gaura Purnima, as he had suggested to Mahapurusha in 1968.

It seems clear that there exists evidence that Srila Prabhupada did instruct ISKCON devotees to honor Ekadasi prasadam if they take any prasadam at all on Gaura Purnima. As the Acharya, he himself did so. For example in a letter to Purusottama Prabhu from Hawaii on 3/6/69, Srila Prabhupada wrote: “We performed Lord Caitanya’s Birthday ceremony, not very gorgeously, but amongst ourselves, and Govinda dasi cooked very nice Ekadasi foodstuffs. The next day I expected some big ceremony but it couldn’t be performed.” And in Srila Prabhupada’s well-know servant, Hari Sauri Prabhu’s Transcendental Diary (Vol. 1 p. 461) he provides details about the celebration of Gaura Purnima on March 16, 1976 when he was with Srila Prabhupada in Mayapura: “GAURA PURNIMA. The Appearance of Sri Caitanya Mahaprabhu. Everyone fasted until moonrise and then took an Ekadasi feast, although Prabhupada said this was not compulsory-meaning it was not compulsory to break the fast at all and one could continue fasting until the next day.”

It is interesting to note that Hari Sauri’s clarification of the meaning of “compulsory” in relation to breaking fast with Ekadasi prasadam on Gaura Purnima was found in an early digital version of the diary but is no longer found in the digital version of the diary available on-line at Prabhupadavani.org. For some reason that clarification has been scrubbed, perhaps in order to make it consistent with an interpretation that is popular currently?

Srila Prabhupada often quoted from the Bhakti Ratnakara written by Srila Narahari Chakravarti in his purports to the Caitanya Caritamrta. While we don’t have a translation of that literature by Srila Prabhupada, translations have been made by ISKCON devotees. There, what is often cited as the first major public observance of the Gaura Purnima festival is described in detail as arranged by Jahnava devi, consort of Lord Nitayananda Prabhu, with the help of Narottama dasa Thakura and Srinivas Acharya in the village of Kheturi. The account indicates that on Gaura Purnima, the devotees chanted, danced, and heard Lord Caitanya’s pastimes throughout the day and night. They remained fasting and did not take any prasad until the next day. Their observance of Gaura Purnima was so pleasing to Lord Caitanya that the whole Panca Tattva appeared for all to see during sankirtana.

At the Mayapura Chandrodaya Mandira, the fare for devotees breaking the fast on Gaura Purnima evening is and has always been Ekadasi prasadam.

Some have commented that making a fuss about details for observing Gaura Purnima is niyamagrahah, or following the rules and regulations but ignoring the purpose behind them. However, the purpose behind fasting is clearly noted in the Nectar of Devotion (p. 63): “The basic principle is not just to fast but to increase one’s faith and love for Govinda, or Krishna. The real reason for observing fasting on Ekadasi is to minimize the demands of the body and to engage our time in the service of the Lord by chanting or performing other similar service. The best thing to do on fasting days is to remember the pastimes of Govinda and to hear His holy name constantly.”

With the above in mind, it is reasonable to suggest that if only a modest Ekadasi offering is prepared for Gaura Purnima, time and energy can be saved for numerous devotees by reducing the need for vegetable cutting, cooking, prasadam serve out, pot washing, cleaning, etc. in order to facilitate increased time for hearing and chanting about Lord Caitanya and sankirtana on that day.

Some devotees say that concern about what kind of prasadam to take on Gaura Purnima is a less important issue than the more important instruction that devotees should use their time to engage in sankirtana. That is 100% true. However, one should not make the mistake of concluding that because an instruction is not of prime importance it is of no importance. All the instructions of the spiritual master are important, both the major and minor ones. Otherwise why would Srila Prabhupada have taken the trouble to compose at least seven letters to disciples giving that specific instruction if it was of no importance? As Arjuna said to Lord Krishna in Bhagavad-Gita (10.14): sarvam etad rtam manye yan mam vadasi kesava, i.e.,” O Krishna, I totally accept as truth all that you have told me.” Ignoring instructions that might be a little more inconvenient to follow can be a slippery slope leading to negligence.

For example, which instruction is more important: to chant Hare Krishna and remember Lord Krishna or to follow the four regulative principles? Srila Rupa Gosvami has noted that all the rules and regulations are servants of the most important; to always remember Krishna and never forget Him. However that fact doesn’t negate the importance of following the four regulative principles.

Others have cited this information from Hari Sauri Prabhu, to support the idea that the details of how one breaks fast on Gaura Purnima don’t matter (from an email message sent in 2006): “If there was ever any debate about a particular fast or appearance date etc. Srila Prabhupada would always refer to the Gaudiya Panjika put out by the Gaudiya Matha. Whatever was written there, he accepted. However, he wasn’t fussy about these things. As I said, when I was with him, we did both things–broke fasts with ekadasi prasada and also broke them with full grain prasadam. He told me it was not compulsory to break with ekadasi prasadam and that is what he practiced, and thus what was practiced in many, if not most, ISKCON temples.”

According to the Sri Caitanya Sarasvata (Gaudiya) Math Panjika, fasting done on the following three appearance days is broken with Ekadasi prasadam: Gaura Purnima, Nrisimha Caturdasi, and Janmastami. On the appearance days of other avataras, there is no recommendation of breaking fast with Ekadasi prasadam.

Younger devotees may not be aware that there was a debate within ISKCON from the late 1970’s to at least the late 1990’s about whether to break fast on all Visnu-Tattva Appearance days with Ekadasi prasadam. The debate prompted the GBC to request the ISKCON Sastric Advisory Council to research the issue in relation to Rama Navami and present the recommendations to the society of ISKCON devotees. That research supported the option of devotees’ breaking fast on Rama Navami with Rama prasadam made from grains.

This is consistent with Hari Sauri Prabhu’s comment that Srila Prabhupada sometimes broke his fast on some Vishnu-tattva appearance days with grains. However there is no indication in Hari Sauri’s comments, in his diary, or elsewhere that Srila Prabhupada did so on Gaura Purnima. In fact, Hari Sauri’s diary specifically indicates Srila Prabhupada broke fast on Gaura Purnima, March 16, 1976, with Ekadasi prasadam. His diary continues only until 12/76 and thus does not extend to Gaura Purnima 1977, the only other time he may have been with Srila Prabhupada on Gaura Purnima to witness how Srila Prabhupada broke his fast.

Just because Srila Prabhupada was not particular to break fast with Ekadasi prasadam on some Visnu tattva appearance days doesn’t necessarily mean he was not particular about how to break fast on Gaura Purnima, especially in light of the numerous letter he wrote on the subject. We should be cautious about coming to the conclusion that all appearance days should be celebrated in the same way.

Some of the current administrators of ISKCON have concluded that details of Srila Prabhupada’s instructions pertaining to the observance of Gaura Purnima are not sufficiently “uplifting” to be shared with ISKCON devotees or the general public. This attitude deprives devotees and others of the opportunity to understand what those instructions are and the option to choose to follow them if they so desire. Fasting until moonrise and then breaking the fast with light Ekadasi prasadam is a practice that can be very uplifting. As Lord Krishna says in the Bhagavad Gita (18.37): “That which in the beginning may be just like poison but at the end is just like nectar and awakens one to self-realization is said to be happiness in the mode of goodness.” And Bhagavad Gita (9.27): “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform-do that, O son of Kunti, as an offering to Me.” This is the formula for spiritual upliftment given by Lord Krishna.

Finally, an argument could be made that if there is any doubt about what the best course of action might be for a follower of Srila Prabhupada, it would be better for a devotee to err on the side of caution, i.e., breaking fast with only Ekadasi prasadam on Gaura Purnima.

The above points shouldn’t be interpreted to mean prasadam made from grains should not be distributed to the general public who are not yet followers of Srila Prabhupada or ISKCON. Hari Sauri Prabhu’s writing notes: (Transcendental Diary Vol. 1 pp 466 and 469): Gaura Purnima March 16.1976: “Many devotees sold copies of Gitar-gana, and mass distribution of Halava prasadam went on throughout the day…At one point Prabhupada sent me out to see how many visitors had come, and he was very happy to hear of the large crowds. Typically, he wanted assurance that prasadam was being distributed to all.”

To be clear, the instructions cited in detail at the beginning of this essay were given by Srila Prabhupada to his disciples, i.e., those interested in following his instructions closely who hope to make rapid spiritual progress, not necessarily to the general public.

I hope this essay serves the devotees by clarifying the issue. Thank you.

Source: https://www.dandavats.com/?p=117430

Praghosa dasa: All glories, all glories to an ISKCON hero of such consequential significance, someone I was fortunate to have as a dear friend and mentor

I’m already missing you Maharaja and will no doubt miss you forever, or at least until I get the privilege of having your vapuh again. For now though, I am acutely feeling the pain of your separation but I can at least take some solace that you have returned to the lotus feet of Srila Prabhupada (not that you ever left them)

Somehow it is a little inconceiveable that I will not see you again and particularly not have you participating at our GBC meetings and all other related events and forums

Time I am, destroyer of the worlds, so yes time and tide wait for no one, but somehow that feels a little hollow when a great soul like you departs

Au revoir Maharaja

Your servant & friend,

Praghosa dasa

Source: https://www.dandavats.com/?p=117446

A memorial session held on February 28, 2026, at the ISKCON Govardhan EcoVillage (GEV) brought devotees together to honor three disciples of Srila Prabhupada who had recently departed. Panel members Bhaktimarga Swami, Bali Mardan Dasa, Yadubara Dasa, and Rahanath Swami each reflected on the mix of emotions that accompany a Vaishnava’s disappearance, grief in separation, and gratitude that devoted servants are being “promoted” to continued service closer to Krishna, emphasizing remembrance, appreciation, and responsibility to carry forward the mission. In addition to the four panel members, Gauranga Dasa, Director of the GEV, also shared his appreciation.

The gathering offered brief biographical reflections and heartfelt tributes to Ekanath Dasa and Ranjit Dasa, both closely connected to the Bhaktivedanta Archives. Ekanatha was remembered as a gentle and serious devotee who joined ISKCON in Amsterdam around 1971 and later met Srila Prabhupada in Bombay, was credited with pioneering efforts to preserve and make accessible Srila Prabhupada’s recorded legacy—tapes, photos, manuscripts, letters, and artifacts—so future generations could benefit. Ranjit, originally from South Africa and described as humble, mature, and warm-hearted, was remembered for his long service in the archives and for supporting devotional projects; speakers noted his departure on February 25, 2026 in Alachua, Florida, and offered condolences to his family.

Read more: https://iskconnews.org/iskcon-gev-memorial-honors-badrinarayan-swami-ekanatha-dasa-and-ranjit-dasa/

On February 26th, the GBC Executive Committee released the following statement on the departure of His Holiness Badrinarayan Swami:

His Holiness Badrinarayan Swami Departs from this World in the Sacred Land of Sri Vrindavan Dham

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.

Read more: https://iskconnews.org/gbc-executive-committee-shares-statement-on-the-sudden-passing-of-hh-badrinarayan-swami/

According to Padma Purana, Srstikhanda, Chapter 17, a demon named Vajranash was creating havoc on earth and killing people.

Lord Brahma had to step in to stop the demon from his acts.

While fighting the demon, three petals from the lotus in his hands fell on Earth. The place was none other than what we know today as Pushkar Rajasthan.

The fallen petals immediately transformed into three lakes, and they were dedicated to the trinity.

While Jyestha is Pushkar Sarovar, dedicated to Lord Brahma, Madhya devoted to Vishnu, and Kanistha is to Shiva.

Lord Brahma wanted to do a yajna to purify the area. He summoned Narada to call his wife, but the devi was not ready when Narada arrived. Narada returned alone and informed Brahma that he had to marry someone else to complete the rituals as the designated time was approaching.

Lord Indra decided that a cowherd girl would join Lord Brahma in this ritual. But first, she would have to purify herself by elevating her caste.

It was only possible by making her pass through a cow and come out from the mouth of the sacred animal.

As Vedic scriptures consider cows pure, the cowherd girl, now known as Gayatri, was purified as a Brahmin.

Gayatri married Lord Brahma and sat with him to perform the yajna.

By the time Savitri Mata arrived, she had found Brahma married someone else without her consent. The infuriated consort immediately cursed the creator and said he would never be worshiped by anyone.

After the devas pleaded to Savitri Mata, she reduced the impact of her curse. She said Pushkar would be the only place where people could worship Lord Brahma.

Source: https://ramaiswami.com/pushkar/

HG Ranji Prabhu recounts an experience from 1976 in Vrindavan when he went to receive the Gayatri mantra initiation from A. C. Bhaktivedanta Swami Prabhupada. When he offered respects and loudly glorified Prabhupada, Prabhupada immediately redirected the honor toward his own spiritual master, Bhaktisiddhanta Sarasvati Thakura, illustrating how a genuine spiritual teacher passes all respect up the disciplic succession to Krishna. The storyteller saw this as evidence that Prabhupada acted as a transparent medium for the parampara.

During the initiation, assistants had already placed the Brahman thread on candidates before entering the room. While reciting the mantra with Prabhupada, the speaker noticed that Prabhupada skipped a line. Unsure what to do and worried it might be offensive to correct a spiritual master, he followed the printed sheet instead. Prabhupada paused, noticed the discrepancy, and then corrected himself so they could finish the mantra.

Afterward, Prabhupada asked for the thread, but the candidate already had one on, which caused some confusion. The candidate removed it, and Prabhupada properly placed the thread on him.

Later it was explained that the assistants had pre-placed the threads to save time because they could get tangled. However, at a later initiation ceremony in Melbourne, the same method was used and Prabhupada became upset, insisting that the guru himself must give the Brahman thread, emphasizing the proper role and authority of the initiating spiritual master.

Source: https://www.dandavats.com/?p=117443

Dear Devotees,

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

We write with a heavy heart to acknowledge the departure of His Holiness Badrinarayan Swami, who left this world on 26 February 2026 in the sacred land of Sri Vrndavana Dhama.

By the NA Regional Governing Body, His Holiness will be especially remembered for his long-standing service as a member of the Governing Body Commission in North America, a responsibility he carried for many decades with seriousness and resolve. He consistently demonstrated deep loyalty to Srila Prabhupada’s mission and a strong sense of responsibility for the health and stability of ISKCON in this region.

Badrinarayan Swami was known for his clarity, directness, and principled leadership. He did not shy away from difficult issues and spoke with conviction when he felt the integrity of ISKCON or Srila Prabhupada’s intentions were at stake. At the same time, he took genuine interest in the welfare of devotees and leaders, encouraging accountability, cooperation, and fidelity to foundational principles.

Even in the face of declining health, His Holiness continued to engage actively in his duties, offering thoughtful input and remaining fully committed to his service. His determination, intellectual rigor, and personal discipline left a lasting impression on those who served alongside him.

That he was able to depart this world in Lord Krsna’s own abode of Vrndavana stands as a powerful testament to the mercy he received from Srila Prabhupada and the Supreme Lord.

We offer our respectful obeisances and heartfelt gratitude to His Holiness Badrinarayan Swami, a devoted disciple of Srila Prabhupada and a steadfast guardian of ISKCON. We pray that his example of dedication and integrity will continue to guide and inspire us. We also extend our prayers to his family, disciples, and well-wishers during this time of loss.

Your servants,

NA RGB EC, on behalf of ISKCON NA RGB
Manorama dasa
Saranga Thakur dasa
Govind Priya devi dasi

Source: https://www.dandavats.com/?p=117448

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