Lecture on Radha Krishna's Boating Pastimes by Sivarama Swami on 21 Mar 2014

(Sivarama Swami was born in Budapest, Hungary in 1949. In 1956, during the failed Hungarian revolution, he emigrated with his family to Canada.)

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Lecture on Janmastami with Srila Prabhupada by HG Narayani Mataji

(Her Grace Narayani Devi Dasi joined ISKCON in Boston in 1970. She has done many services for Srila Prabhupada including Deity worship in Calcutta temple, traveling book distribution in Western India for the Bombay temple, and teaching Bhakti Sastri, Bhakti Vaibhava and Bhaktivedanta courses in the VIHE in Vrndavana. )

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Lecture on Srila Prabhupada Glorification by Bir Krishna Goswami on 06 Oct 2013

(Bir Krishna Goswami became a member of the Krishna conscious community in Gainesville, Florida in 1971. Shortly thereafter, he was initiated as Srila Prabhupada’s disciple.)

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Lecture on Who is Lord Chaitanya by HH Romapada Swami in 12 Jan 2014 at St.Louis

(Romapada Swami‘s first encounter with Krishna consciousness came in Buffalo, in the shape of a lecture at the State University of New York in 1969. The lecturer was His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The following year, Romapada Swami joined the movement in Boston and was initiated in 1971.)

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We see in Caitanya Caritamtra, it is mentioned in Madhya Lila, chapter nineteen where it is leading to Caitanya Mahaprabhu instructing Rupa Goswami; a description is given that out of so many living beings within the universe, there are only very few in the human form of life. And of those in the human form of life, there are very few who are actually following Vedic culture. Out of those who are following Vedic culture, most are just rendering lip-service! That is situation that we find today - in more than 90%, lip-service only!

Some quick ritual, something external but where is the substance; where is the purity? Where is that? The thread is worn but where are the brahminical qualities; where are the samskaras; where are all the standards that are to be followed?

The last figures I got are a bit outdated. In the year 2004, it was published in the Times of India, that in general, less than 30% of the population of India were now vegetarian and of the Brahmins, 55% were vegetarian but what about the other 45%? And that was in 2004, ten years ago! I think these figures have gone down a lot very quickly. You will be shocked now to see where it is at. We will not inquire into these things. We will leave them for what they are.

Therefore ye 'nye ca papa yad-apasrayasrayah (Srimad Bhagavatam 2.4.18), for those who have taken to the sinful way of life, that has become the standard. Kalau sudra-sambhava (Skanda Purana), in the Age of Kali, everyone is sudra or even less, therefore sense gratification has become the only standard, "What is enjoyable to my senses is important; that is what counts and that is the standard by which I measure things."

Sin is no longer so much of an issue. That is an old fashioned word - in modern dictionaries, you don't find it. The old dictionaries have this archaic word called "sin". This is an awkward word that you don't know what to do with. Sin is like some sort of outdated morality and has nothing to do with the modern world.

It is mentioned in the encyclopedia Britannica, which is considered by some to be an authority, that probably Sigmund Freud has had the greatest impact on the intellectual life of modern man because this is an age of psychology. There is a model of a human being which is like a pressure cooker. Everyone knows that the pressure cooker has a safety valve which makes the hissing sound and if there was no safety valve, then it would explode.

According to Freud, human beings are depicted as pressure cookers that can explode at any moment if we suppress our desires! Therefore we must let out the steam. This is meant to justify all degraded behaviour because (according to Freud's theory) it is psychologically damaging if you are denying your natural tendency - it is dangerous as it can cause psychosis. Therefore, do not suppress any desires and do not let such a terrible word as sin, which done so much damage to society, do not let it harm you, o' modern man!

With that philosophy, we do not have to worry about sin; just be true to yourself but which self, is the next question: the lower or the higher self! Which one are you?

 - By Kadamba Kanana Swami, 14 March 2014, Melbourne, Australia, Srimad Bhagavatam 2.7.46

So all of you were enjoying HH Jayapataka Swami Maharaj giving nice Gaura Katha. I could see they were all drowning in Gaura Katha mellows, or ocean of Gaura Katha mellows.

I was remembering Lord Krishna, Lord Krishna is known as Rasraja Krishna. Rasaraja Krishna means He is made up of mellows. The ingredients used to create Krishna's body is made up of sweetness. This is Rasaraja Krishna.

And Srimati Radharani is mahabhava svarupini, is made up of Krishna prema. Krishna is made up of sweetness mellows and Radharani is made up of Krishna prema.

So when we hear from HH Jayapataka Maharaj, you can feel he is made up of Gaura prema. (Haribol) Once HH Hrdayananda Maharaja wrote that gaura prema rasarnave se tarange jeba dube, se hoi radha madhava antaranga. One acarya has written that gaura prema rasarnave se tarange jeba dube, one who drowns himself in the ocean, in the waves of mellows of Gaura prema, he becomes very dear to Radha Madhava. Yes. gaura prema rasarnave se tarange jeba dube, se hoi radha madhava antaranga.

So now I am worried after hearing from him what shall I tell now, how you will enjoy. Usually the meal is served according to Bengali tradition, the first is bitter, then fry, then spinach and at the end sweet. But Maharaj has given all the way up to sweet and everything, so what I have to serve to you. (laughter). Maybe I can give some hajamola, hajamola to you. (laughter) Digestive, enjoying.

So we will use our limited time so I was thinking to continue what HH Bhakti Caitanya Maharaj spoke yesterday very slightly he touched the verse and description our internal reasons of appearance of Krishna. Maharaj calls it personal reason. Last year I spoke on the basis of the appearance of Gauranga Mahaprabhu, his external reason as Caitanya Caritamrita has described:

anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
(CC Adi 1.4)

That external reason, the reason for people for general that Lord has descended for, is to give nama and prema. And on that basis I was describing the magnanimity of Lord Gauranga Mahaprabhu, how it excels, surpasses, of any other forms of the Supreme Personality of Godhead.

So this year we will talk something about, that is the external reason, jagat sambandhye hetu, the reason which benefits to the people in general. But there is one more reason called personal reason, Maharaj said, that benefits Krishna Himself, why He comes here. And prior to describing this Krishnadas Kaviraja Goswami is saying that we all know why Lord He descends to this material world:

paritranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge
(BG 4.8)

Krishna saying this. But our Gaudiya Vaisnava acaryas don't agree with Krishna. They say why He has to come for all these reasons? This could not be the main reason that Krishna has to come, to kill the demons and to reestablish dharma. These things He can do through His agents. But why Lord incarnates? The main reason why Lord incarnates, not Krishna. Lord incarnates millennium after millennium, real reason is not paritranaya sadhunam vinasaya ca duskrtamdharma-samsthapanarthaya. That could be by-product, side effect or secondary reason.

The real reason Lord incarnates, mad bhaktah vividhartam karma vividha kriya ? I want to give pleasure to My devotees,

anugrahaya bhaktanam manusam deham asritah
bhajate tadrsih krida yah srutva tat-paro bhavet
(CC Adi 4.34)

I am coming to this material world to exhibit My sweet transcendental pastimes, ja sruta tat para bhavet, by hearing the sweet pastimes people will be attracted to Me.

So Lord has His whole purpose why He comes, as Kuntidevi says, O My Lord, You are coming to this world because bhakti-yoga- vidhanartham (SB 1.8.20) You want to give bhakti to everybody. So two sides, Lord has own reason. Krishnadas Kaviraja Goswami quotes these two things.

Then he is saying in the same way Gauranga Mahaprabhu comes, he has also two reasons, one external reason and one internal reason. So external reason is to give nama prema to the people and what is internal reason? The Lord has His internal reason. So Krishnadas Kaviraja Gowami in the Mangalacarana in Caitanya Caritamrita in fifth verse he described what is external reason and in the sixth verse he will describe what is the real internal personal reason.

So to explain the sixth verse,

sastha slokera artha karite prakasa
prathame kahiye sei slokera abhasa
(CC Adi 4.101)

So before Krishnadas Kaviraja Gowami describes the real verse, he is saying I have to explain, I have to explain little bit of the backgrounds, of what I am going to speak, the subject matter. The subject matter I am going to speak now, Krishnadas Kaviraja Gowami is saying, is not ordinary subject matter. In his language he is saying, he spoke different things prior to this but when he is entering to describe internal reasons of appearance of Gauranga Mahaprabhu, the subject matter is so confidential. So Krishnadas Kaviraja Gowami is very concerned to reveal this confidential subject matter. So he is saying

e saba siddhanta gudha, - kahite na yuyaya
( CC Adi 4.231)

All these conclusion, siddhanta that I am going to describe to you now are unfit to disclose to people. e saba siddhanta gudha kahite na yuyaya. But what can I do, I cannot help, I have to say.

Because, na kahile, keha ihara anta nahi paya (CC Adi 4.231). If they are not disclosed no one will understand them. So this subject matter is so essential, to bring real benefit to the living entities this has to be disclosed. People must know.

That's why I will try my best to mention them revealing only their essence, ataeva kahi kichu karina nigudha (CC Adi 4.232), the essential part of the subject matter I will describe to you but one interesting thing is, bujhibe rasika bhakta, na bujhibe mudha (CC Adi 4.232).

So he is very happy that only loving devotees will understand what he will speak, but fools will not understand, na bujhibe mudha, fools will not understand. Who can understand? He is saying, I have no problem, I don't dare, I don't dare, I don't feel to speak these things, but still I have no problem in speaking, because whatever I will speak people will not understand it. (laughter).

Who can understand it? Only those people can understand it, hrdaye dharaye ye caitanya-nityananda (CC Adi 4.233) one who is carrying Gauranga Nityananda within his heart.

e-saba siddhante sei paibe ananda (CC Adi 4.233), only that person who captured Lord Caitanya Mahaprabhu and Lord Nityananda Prabhu in his heart will become blissful by hearing all these transcendental conclusions because only loving devotees will understand this, they will enjoy.

Because these conclusions that I will describe now, haya amrera pallava ( CC Adi 4.234) they are the buds, tender leaves of the mango tree. And who enjoy that? Just like the cuckoo birds, they enjoy the beautiful taste of the pallava, amrera pallava.

bhakta-gana-kokilera sarvada vallabha (CC Adi 4.234), the devotees like cuckoo birds, they can enjoy. But abhaktas, they don't enjoy, abhakta-ustrera ithe na haya pravesa (CC Adi 4.235), the non-devotees are like camels. Camels will not enjoy. They will enjoy biting thorns, they will enjoy that.

So that's why he is saying, abhakta-ustrera ithe na haya pravesa (CC Adi 4.235), the non-devotees, non-devotees means those they have not accepted the lotus feet of, they have not taken shelter of Gauranga Mahaprabhu, they cannot understand, tabe citte haya mora ananda-visesa (CC Adi 4.235), that's why I am very very happy. Let them not understand it, so I have no fear. I can tell it, they will not understand it. So I will tell it now.

ye lagi kahite bhaya se yadi na jane
iha va-i kiba sukha ache tribhuvane
(CC Adi 4.236)

For fear of them I do not wish to speak this subject matter but if they do not understand then what can be happier in all three worlds? Best happiest things!

So in this way he is saying so careful, he is so careful. We will get into the subject matter if there is time. But before going to subject matter I just want to bring to your notice, the greatness, the heavy subject matter, he is so careful before he is describing this. He is saying, ataeva bhakta-gane kari namaskara (CC Adi 4.237), before I describe these things to all of you, I offer my humble obeisances to all devotees.

nihsanke kahiye, tara hauk camatkara ( CC Adi 4.237), so that I will speak all the subject matter without any hesitations. Oh, I am revealing this sweet most confidential subject matter to people in general. Because Mahaprabhu came for some unique purpose, for some unique purpose.

As you know I was describing why Lord incarnates, not for, paritranaya sadhunam vinasaya ca duskrtamdharma, this is not the real reason. He has a special reason. But why Krishna incarnates? What is the reason Krishna incarnates? Krishna is svayam bhagavan. Krishna is not avatara bhagavan. So Krishna has to come from Goloka Vrindavana. Why He has to come from Goloka Vrindvana? He has to come from Goloka Vrindavan for something which can be done by nobody else. No other incarnation can do. Then Krishna has to come.

So what is that special things that no other incarnation can do. Any other incarnation can do paritranaya sadhunam vinasaya ca duskrtamdharma-samsthapanarthaya (BG 4.8), but Krishna comes for a specific reason. What Krishna comes for?

To exhibit His lila, pastimes. That every incarnation has pastimes! Who does not have pastimes?

To give Krishna prema. To give Krishna prema. Gauranga Mahaprabhu came to give Krishna prema.

What Krishna came for? To feel the love of the devotees.

So Krishnadas Kaviraja Goswami has revealed, two things you remember, why Krishna came for:

prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
(CC Adi 4.15)

He came to realize the essence of love of His devotees, because these are the subject matters one has to understand before entering into this. So that's why he is saying abhasa. Before he gets into this verse to explain the real reason why Gauranga Mahaprabhu came, he has described at least one or two chapters before to bring us to that point, unless we know all this background, we will not understand.

So Krishna came prema-rasa-niryasa karite asvadana, to realize the essence of prema and raga-marga, bhakti loke karite pracarana, to preach raga bhakti. Why He came for this purpose? Because rasika sekhara krsna parama karuna. He is rasika sekhara. He is the enjoyer of all the mellows; He is the crest jewel of all the rasas. So he has to realize the essence of the rasas.

And why He has to distribute the raga marga bhakti? Because He is parama karuna, He is most merciful. So He has to distribute, Krishna is thinking - "I have been giving this vaidhi bhakti for ages but until unless they get raganuga bhakti they will not get perfection in their life." That's why Krishna came for this purpose.

And He enjoyed a lot. After enjoying everything in Vrajabhumi, Krishna went back to spiritual world. krsnera vicara eka achaye antare (CC Adi 4.238). So there He is sitting once in rasa mandala alone and He is thinking to Himself. What He is thinking? He is thinking that, purnananda-purna-rasa-rupa kahe more (CC Adi 4.238), that everybody they say that, I am complete. I am full of bliss. I am made up of bliss.

And sruti says, raso vai sah. raso vai sah, means He is made up of bliss, made up of mellows. So Krishna is thinking that, "I am made up of mellows." Krishna is anandam brahma, He is made up of ananda, anandamayo abyasat, I am ananda. So He is thinking that, "I give pleasure to everybody. Is there anybody who can give pleasure to me? How is it possible? Because I am the person, top most, to give pleasure to everybody!"

So in this way He is thinking that nobody can give pleasure to Me. But when in bhauma Vrindavana I was doing My sweet pastimes, I could see that I was getting so much pleasure from the service of Radharani. So I enjoyed so much, I got so much bliss. But after going back He is thinking, what is the secret behind this?

So Krishnadas Kaviraja Goswami is saying that Krishna has fulfilled all His desires, He is apta kama, He is purna kama, He is atamarama, but still His three desires were not fulfilled when He came as Krishna. So that's why He had to come as Gauranga Mahaprabhu to fulfill His three desires.

sri-radhayah pranaya-mahima kidrso vanayaiva
(CC Adi 1.6)

Just like Krishna came for two reasons, to enjoy the essence of love and to spread raga marga bhakti. And Mahaprabhu came for three reasons, internal reasons, sri-radhayah pranaya-mahima kidrso vanayaiva, to understand the greatness, the glory of Srimati Radharani's prema, pranaya-mahima.

The second reason is svadyo yenadbhuta-madhurima kidrso va madiyah ( CC Adi 1.6), what taste is there within the sweetness that I am retaining within Myself, He wants to understand that.

And also, saukhyam casya mad-anubhavatah kidrsam veti lobhat (CC Adit 1.6) He wanted to know what kind of taste Srimati Radharani is deriving by rendering devotional service unto Him.

So He developed greediness, lobha, that's why, tad-bhavadhyah samajani saci-garbha-sindhau harinduh (CC Adi 1.6), that is the reason that Krishnacandra bhagavan He appeared from the ocean of the womb of mother Saci as Gauracandra Bhagavan.

So prior to this verse Krishnadas Kaviraja Goswami has separately made this verse more easy to understand. He has covered all these three reasons.

Now Krishnadas Kaviraja Goswami is saying, sastha-slokera ei kahila abhasa (CC Adi 4.229), I have given a hint of the sixth verse. mula slokera artha suna kariye prakasa (CC Adi 4.229), now I will tell the real meaning of this verse.

So that's why, because we have limited time and this very interesting subject matter, I just want to go to the conclusion of this verse. Prior to this Krishnadas Kaviraja Goswami has described the first reason, the greatness of prema. You should read this chapter, very interesting chapter, greatness of prema. And the sweetness, what is that sweetness that Krishna has within Himself. And how it tastes. He has spoken all these things.

So now Krishna is comparing that who is great? I am great or Radharani is great? Hear carefully!

I am receiving pleasure from Radharani, but Krishna is meditating,

ama haite yara haya sata sata guna
sei-jana ahladite pare mora mana
(CC Adi 4.240)

Who can give Me pleasure? Somebody who has a hundred times more qualities than Me can give Me pleasure. But that is not possible. ama haite guni bada jagate asambhava (CC Adi 4.241), it is not possible. But I see how this Radharani is giving Me so much pleasure. How is it possible? I am asamordhva-madhurya (CC Adi 4.242), asmordhva means no body equal to Me, nobody higher than Me.

So now He is comparing Himself with Radharani and all the vraja-gopikas.

mora rupe apyayita haya tribhuvana (CC Adi 4.243). He is saying that I am so beautiful, akarsayati iti krsna, I am so beautiful! Although My beauty defeats the ten million Cupids, unequalled, unsurpassed, that is My beauty. Everybody is enjoying My beauty, but when I see the beauty of Radharani, radhara darsane mora judaya nayana (CC Adi 4.243), I get so much pleasure by seeing Srimati Radharani.

He will compare now all five senses and five kinds of mellows.

mora vamsi-gite akarsaye tri-bhuvana (CC Adi 2.444), when I play on My flute, the sound of flute attracts everybody, I am so attractive, I attract everybody. But even if I attract everybody but when I hear Radharani's sound vibration, My ears get filled with pleasure.

radhara vacane hare amara sravana, (CC Adi 2.444), the sweet sound vibrations coming from the lotus mouth of Radharani, steals My ears.

Ok. Ear and sound. Five senses Krishna will describe.

yadyapi amara gandhe jagat sugandha ( CC Adi 2.445), all this gandha, sweet smell coming from Krishna, perverted reflection of this sweet smell from Krishna lends fragrance to the entire creation but when I get the smell of Radharani's body, the scent of Radharani's limbs captivates My mind and heart. mora citta-prana hare radha-anga-gandha (CC Adi 2.445), the sweet smell of Her body attracts My mind like anything.

Then the rasa, the taste, yadyapi amara rase jagat sarasa (CC Adi 4.246) although the entire creation is full of different tastes, because of Me, all tastes come from Me. But Krishna saying, radhara adhara-rasa ama kare vasa (CC Adi 4.246), I am charmed by the nectarean taste of the lips of Srimati Radharani.

Then He is saying of the touch. And Krishna saying, yadyapi amara sparsa kotindu-sitala (CC Adi 4.247), if somebody will touch My body, My body is so cooling, so soothing! He will get a feeling of koti candra susitala, cooling effects of millions of moons. But when I touch Radharani, radhikara sparse ama kare susitala (CC Adi 4.247), I feel so cold when I touch Her body! (laughs)

So in this way, ei mata jagatera sukhe ami hetu (CC Adi 4.248), I am the source of the pleasure of the whole universe, whole creation. Thus although I am the source of the happiness of the entire world, radhikara rupa-guna amara jivatu (CC Adi 4.248), the beauty and the attributes of Sri Radhika are My life and soul.

So who is great Radharani or Krishna?

Devotees: Radharani! Radhe!!

When I am glorifying Radharani the ladies are responding more. (laughter), the gents are sitting like this. But now the topic will change. (laughter)

So now what Krishna is thinking? So you are all thinking Radharani is great?

He is saying, ei mata anubhava amara pratita (CC Adi 4.249). Krishna is saying that I think in this way, that Radharani is so attractive. Krishna is so attractive, atma-paryanta-sarva-citta-hara (CC Madhya 8.143), He attracts vrajavasis by His beauty, even if, the animals and birds they get attracted to Krishna, inanimate, animate, everybody gets attracted. When Krishna plays on His flute, Yamuna River stops flowing, flows upwards, they all get attracted. The denizens of heavenly planets they get attracted to Krishna. What to speak of the denizens of heavenly planets, the most chaste lady Laxmidevi, She gets attracted to Krishna, you all know. And what to speak of Laxmidevi even Visnu gets attracted to Krishna. (laughter). Yes, Visnu desires what? When I can have darsana of Krishna. There is good example, but I will not spend time on that.

And what to speak of Visnu gets attracted by Krishna's beauty, even Krishna also gets attracted by His own beauty. (laughs). Yes, when Krishna is walking nava Vrindavana and He saw His reflection, He says ka camatkara kadi ? purusho, what a beautiful boy!, He is embracing His own beauty (laughter)

So now Krishna is saying ei mata anubhava amara pratita (CC Adi 4.249), yes, that I think like this I am attractive, I attract everybody. But I get attracted by Radharani but, if I analyze it more deeply, if I analyze it more deeply, it's not really true, it's opposite. (laughter)

In this way My affectionate feelings for Srimati Radharani may be understood. But on analysis I find them contradictory. So now Krishna will go back again one by one the reactions of Radharani. You should understand due to lack of time I am not able to describe in more detail. But one thing you understand, I must tell these things.

What is the exchange between Radharani or jiva living entity and Krishna? What Krishna has and what devotee has. By exchange they are enjoying, both are enjoying. Krishna is enjoying and jiva is enjoying. Krishna is rasa vai sah (Taittiriya Upanishad), He is made up of mellows and living entities, rasam hyevayam labdhva anandi bhavati (Taittiriya Upanishad), ayam labdhva, this living entity when gets Krishna he becomes anandi, the exchange takes place.

And what is that exchange? That exchange is Krishna has sweetness, Krishna has sweetness and devotee has, what devotee has? Devotee has love, prema. Devotee gives Krishna prema, so Krishna enjoys. Understand? And Krishna gives madhurima, sweets to devotee, so devotee enjoys.

And also Krishnadas Kaviraja Goswami has so nicely described how the devotion of vraja-gopikas is causeless, their love for Krishna is causeless, they don't want anything. What is goal of our life? Krishna prema. But Krishnadas Kaviraja Goswami is saying when the symptoms of Krishna prema manifest in the gopis. . . gopis are fanning Krishna, but when Krishna prema manifests they become stunned, they cannot fan, tears come. So vraja-gopika's are saying, O Krishna prema, you please wait for some time, we don't have time to attend to you. (laughter). You are disturbing us. We decorated our face so nicely to give pleasure to Krishna but now you are coming in the form of tears, our face will become ugly, He cannot enjoy it, we cannot fan. You please wait for some time. We don't want these symptoms.The goal of our life, we want that pleasure, prema, you please wait, so causeless, so pure!

You must read this chapter then you understand the greatness, purity of the love of Srimati Radharani to Krishna. OK, let me go on, otherwise my time is up. I have to finish this.

So Krishna is now comparing. Krishna is saying - yes, when everybody is attracted by Me, when I see Srimati Radharani, My eyes are fully satisfied, there is no problem. But when She looks at Me, what happens to Her? That you should check now. But when I look at Srimati Radharani I feel very satisfied. But by looking upon Me, She becomes even more advanced, amara darsane radha sukhe ageyana (CC Adi 2.450), but when She looks at Me, not only becomes happy, She faints by seeing Me. I never faint by seeing Her! So who has great pleasure, tell Me!

Krishna is comparing, within Her or within Me? I get attracted to see Her, I enjoy seeing Her, but I don't faint. But when She sees Me, She is fainting. That means something within Me not within Her. (laughter). So Krishna is thinking twice. So that is the reason Krishna is thinking they are serving Me and I am enjoying by getting service, but what enjoyment they are deriving by serving Me?

At the end of the pastime, Krishna sees the very beautiful, very jubilant faces of the gopis and Krishna can imagine by seeing the face. You know if you give somebody rasagulla, your face will be different and if you give neem leaves you will become like this. By seeing the faces of gopis, Krishna can see, what is happening? I am supposed to be the topmost enjoyer but they are enjoying millions of times over Me! What is wrong here?

That is what Krishna is trying to find out in Goloka Vrindavana. That is why He is saying, amara darsane radha sukhe ageyana (CC Adi 2.450), She gets so much pleasure, She faints. But I never faint like that. This is by eyes, by the form.

So next is hearing. Krishna says by My venu, everybody gets attracted but when I hear from Radharani I get attracted towards Her. Krishna says, listen to Me, what happens to Radharani when She hears My flute? What happens to Her? And Krishna is saying, forget hearing My flute, forget about that, sometimes two bamboos they are scratching in the forest and they make a sound close to the sound of My flute. paraspara venu-gite (CC Adi 4.251), paraspara venu means two bamboos they scratch and make a sound vibration which is close to My flute. Forget about hearing My flute, when this sound vibration comes close to My flute, paraspara venu-gite haraye cetana (CC Adi 4.251), Radharani hearing that she faints also. So who has more beauty? I have more beauty not She! (laughter)

Then about the touch. I feel very happy, everybody feels very happy to touch Me, I feel very happy by touching Radharani. But what happens to Her when She embraces Me? He is saying that forget about embracing Me, She will see some tamala tree, by seeing a tamala tree, by mistake She will embrace ot and She goes to sleep by embracing, thinking I am embracing Krishna. So that is My attraction. mora bhrame tamalere kare alingana (CC Adi 4.251), so She embraces a tamala tree, mistaking it for Me.

krsna-alingana painu, janama saphale (CC Adi 4.252), She thinks, Oh I am embracing Krishna, My life is successful! krsna-sukhe magna rahe vrksa kari' kole ( CC Adi 4.252), She is completely in trance by embracing a tree thinking it to be Me. I never embrace somebody thinking it to be Radharani. She is so so bewildered, She is so bewildered that She thinks a tree like Me. So that is My greatness, greatness is with Me not with Her! Sweetness!

Then He is going to gandha, the smell. He is saying everybody gets smell from Me. But when I get the smell of Radharani I get very attracted, that is understood out of affection for Her. I consider like this but now I have to understand, when She gets smell of My body, what happens to Radharani. And Krishna saying,

anukula-vate yadi paya mora gandha
udiya padite cahe preme haya andha
( CC Adi 4.253)

If I am staying somewhere and some wind will blow touching My body carrying the aroma of My body, anukula-vate yadi paya mora gandha and that will enter the nostril of Srimati Radharani, udiya padite cahe preme haya andha, She would like to fly to that direction and She will become blind preme haya andha, in the love, that is the attraction of the sweet smell of My body. That is how She is attracted.

And taste, tongue, tambula-carvita yabe kare asvadane (CC Adi 4.254), when Radharani-Krsna told before-everybody gets taste from Me, but when I get the taste of the lips of Srimati Radharani, I enjoy so much. Now He is saying,

tambula-carvita yabe kare asvadane
ananda-samudre dube, kichui na jane
(CC Adi 4.254)

When She gets the tambula, betel nut chewed by Me, She completely drowns in the ocean of bliss.

So in this way Krishna saying that She gets so much pleasure, amara sangame radha paya ye ananda (CC Adi 4.255), the pleasure She derives by getting My association, Krishna's association, if I will describe hundreds of mouths, sata-mukhe bali, tabu na pai tara anta (CC Adi 4.255), I cannot finish it, I don't get the end, limitless bliss.

So now Krishna is thinking, now Krishna is thinking that who is the gainer, they are the gainer, I am Bhagavan, but I am missing. So in this way now I understand, tate jani, more ache kona eka rasa (CC Adi 4.261) now Krishna realizing after analyzing all these things that definitely there is something, considering this I can understand that some unknown mellow in Me controls the entire existence of My captivators, Srimati Radharani. There is something within Me which Srimati Radharani is captivated by.

So how can I enjoy? How can I enjoy as Radharani is enjoying, otherwise I am not complete! I am Parambrahma, Parambrahma means I have to enjoy everything. But I am enjoying, the devotees are serving Me, but I don't enjoy what pleasure devotees derive by serving Me. So how Krishna can enjoy that? Why He has to become a devotee? What a devotee has? This prema. Briefly I will describe to you.

The prema, prior to this Krishnadas Kaviraja has given the whole science. Krishna is the object of prema and Radharani or devotee they are abode of prema, premera asraya and premera visaya. So Krishna is thinking like this that how can I understand?

ama haite radha paya ye jatiya sukha
taha asvadite ami sadai unmukha
(CC Adi 4.262)

I have to get that kind of taste that Srimati Radharani is enjoying by serving Me and so many different ways He is trying but He cannot do. So finally He has understood what should I do. That is the asraya prema and visaya prema. Visaya jatiya prema, Krishna is object of love and Radharani is abode of love. So He is saying visaya jatiya prema, I am enjoying visaya jatiya as object of prema, but Radharani is enjoying as abode of prema, asraya jatiya prema. So I have to have that asraya jatiya prema.

So somewhere I read, an example is given to make you understand. Asraya means one is holding prema. In winter season in village what they do is take a clay pot and put in some hot charcoal. The clay pot is holding the hot charcoal. So I go and enjoy the warmth. So I am the object and clay pot is the abode holding. So who is getting more hot? I am getting more hot or clay pot is getting more hot? Clay pot, yes.

So Krishna now understands, as the object of love I am not getting everything. She is getting all the heat of the love She is carrying. So I have to do that, I have to do that. How can I do that?

ei tina trsna mora nahila purana
vijatiya-bhave nahe taha asvadana
(CC Adi 4.266)

So in this way I cannot understand if I remain as I am. I have to do something.

radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
(CC Adi 1.5)

So He came to conclusion that unless I accept the luster, radha-bhava-dyuti, luster of, the ecstatic love of Srimati Radhika, these three desires cannot be fulfilled.

radhikara bhava-kanti angikara vine
sei tina sukha kabhu nahe asvadane
(CC Adi 4.267)

I can't enjoy. So therefore assuming Radharani's sentiment and bodily complexion

radha-bhava angikari' dhari' tara varna
tina-sukha asvadite haba avatirna
(CC Adi 4.268)

I shall descend to fulfill these three desires which are not fulfilled in My vraja lila.

In this way Mahaprabhu, Lord Krishna, sitting in Goloka Vrindavana, is deciding that accepting the mood of Srimati Radharani, He will come. Because Radharani is radha krsna-pranaya, She is personification, transformation of prema as you must have heard from Caitanya-caritamrita.

Who is Radharani? Is She a lady, a special lady? She is svarupa-sakti, hladini-svarupa sakti, transformation of prema. Prema, sneha, mana, pranaya, raga, anuraga, bhava, mahabhava, Rupa Goswami is explaining in Caitanya-caritamrita. Sri Caitanya Mahaprabhu gave these teachings to Rupa Goswami, there He has mentioned the vareigatedness of prema, sneha, mana, pranaya, raga, anuraga, bhava, mahabhava, and what are all these things, that is also described here. And mahabhava svarupini, radha thakurani.

Srimati Radharani Thakurani is the personification, transformation of prema. radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmana, one soul, ekatmanav api bhuvi pura deha-bhedam gatau tau, from time immemorial they have accepted two different bodies to enjoy lila rasa,

ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna, vartanman

adhuna means now. Radha and Krishna has appeared as Caitanya Mahaprabhu, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam, two personalities Radha and Krishna they become together.

radha-bhava-dyuti-suvalitam naumi krsna-svarupam, so accepting the mood of Srimati Radharani and bodily complexion, that Krishnacandra appeared as Gaurachandra, antah Krsna bahir Gaura, inside He is Krishna, but outside He is Gaura, Gauranga.

In this regard there are also a few pastimes where He has already showed how He will come as Gauranga Mahaprabhu. In this way this Gauranga incarnation is very very special and our acaryas, our Goswamis, they have revealed the greatness of the love of Srimati Radharani, Lord Krishna, that's why it has been stated that

sri-krsna-caitanya-daya karaha vicara
vicara karite citte pabe camatkara
(CC Adi 8.15)

HH Jayapataka Maharaj is telling people are thinking the success of life is to make some money, to do this, to do that, but who knows all these things? But Mahaprabhu is so merciful, He gave the highest benediction to the people in general. Just analyse the magnanimity of Caitanya Mahaprabhu:

caitanya-candrera-daya karaha vicara
vicara karite citte pabe camatkara

One will find wonders.

In the same way if you analyze the magnanimity of Srila Prabhupada. Sometimes I meditate, Srila Rupa Goswami, Sanatna Goswami, five hundred years ago, they are sitting in Vrindavana alone, writing all these books under the tree, whole day writing books. Who knows at that time that the books written in Vrindavana under a tree will go to America, German, Japan, Africa and thousands of people will read it. (haribol).

And understand this, the munis, rishis, great devatas they do not understand, they do not know the subject matter. This is veda gopya, Veda does not know this subject matter. Deva, demigods they do not understand. Really cannot imagine these things, did they think these things, these books will go, Bhakti Rasamrta Sindhu, Caitanya-caritamrita, millions of books of Caitanya-caritamrita going all over the world, house to house, people are reading and understanding these things? Even in Africa people understand these things.

In China they eat all kinds of things, all meat, duck meat also they eat. They say Chinese people eat anything that flies in the sky, except aeroplane (laughter). All kinds of people, Jagai, Madhai, what to speak of Jagai-Madhai, they are so degraded. How these subject matters has reached to all of us? It's only because of Srila Prabhupada. We must realize, we must realize the magnanimity.

srila prabhupadera daya karaha vicara
vicara karila citte pabe camatkara

We will find wonders.

Jaya Srila Prabhupada ki jaya!
Gauranga Mahaprabhu ki jaya!
Mahaprabhu appearance day celebration ki jaya!
Gaurpremanande hari hari bol!

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English Papamochani Ekadashi Mahatmya with Music

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English Narration: Bhakta Neeraj Kapoor
Hindi Narration: Madhava Das (BVKS)
Recording, Editing, Music mixing : Madhava Das (BVKS) at Gopal's Studio (ISKCON Desire Tree)

Sri Srivasa Pandita :

asyaartho vivrtas tair yah
sa sankshipyaa vilikhyate
bhakta-rupo gaurachandro
yato ‘sau nandanandanah
bhakta-swarupo nityanando
vraje yah sri-halayudhah
bhaktaavatara acaryo
‘dvaito yah sri-sadaasivah
bhaktaakhyaah srinivaasaadyaa
yatas te bhakta-rupinah
bhakta-shaktir dvi jaagranyah
sri-gadaadhara-panditah

“I shall now summarily explain the meaning of these words. In this Pancha-tattwa, the bhakta-rupa (form of a devotee) is Lord Chaitanya Mahaprabhu, who formerly appeared as Sri Krishna, the son of Nanda Maharaj. The bhakta-swarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktaavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Sadaashiva. The bhataakhya (pure devotee) is Srinivasa and other great devotees as well. The bhakta-shakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas.” (Gaura Ganodesh Dipika 11.)

sri-visvambharaadvaita-
nityanandaavadhutahah
atra trayah samunneyaa
vighraha prabhavaash ca te
eko mahaaprabhur jneyah
sri-caitanya dayaambudhih
prabhu dvau sri-yutau nityaa-
nandaadvaitau mahaashayau
goswaamino vighrash ca
te dvi jaash ca gadaadharah
pancha-tattwaatmaka ete
srinivaasas ca panditah

“Lord Chaitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremly exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Chaitanya, Who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Goswami (Master of the Senses). Gadaadhara is called by the title Dvija (Brahmana, and Srinivaasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Pancha-tattwa.” (Gaura Ganodesha Dipika 13.)

“O my Lord Gaurahari, You are the abode of auspiciousness which is as beautiful as the kirtana of Krsna. You are the ocean of elegance, bestower of constant flow of devotion and mountain of love which is as bright as gold. Your beautiful features give soothing relief to the eyes of every living being and you are mankind’s salvation from all kinds of misfortune. You are the center of the Lila Vilasa, and the life of the devotees. Be kind to me.” (Bhakti-ratnakara. KJÄ1.)

“O my Prabhu, Sri Gopala Bhatta, the bee at the lotus like feet of Sri Gaura. You are the sun which destroys the darkness of illusion, the ocean of kindness and the greatest of all the brahmanas. You are the son of Sri Venkata Bhatta and a valuable ornament of divine love and devotion. You are the destroyer of worldly miseries and a resort of happiness to the misery stricken people. O Lord save me.” (Bhakti-ratnakara. KJÄ.2.)

“O my Prabhu, Srila Gopala Bhatta, a bee at the lotus like feet of Mahaprabhu. You are the most skillful devotee of the Lord. O my Prabhu Srinivasa, whose complexion is as golden as Sri Sacinandana, you are the king amongst all the brahmanas. Please bless me.” (Bhakti-ratnakara. KJÄ3.) “I constantly worship the companions of Srinivasa Prabhu who is like the wishing tree of devotional love of Sri Krsna Caitanya Candra.”

(Bhakti-ratnakara. KJÄ4.)

“My dear listeners, please repeatedly and joyfully hear the Bhaktiratnakara which is the life of all Vaisnavas and the destroyer of all miseries and misfortunes.” (Bhakti-ratnakara. KJÄ5.)

“Sri Gadadhara is expansion Radharani and Srinivasa is the expansion of Narada Muni, or in other words they are the internal and the devotional energy respectively.” (A.C. Bhaktivedanta Swami Prabhupad. 27th May 1970. Letter to Tamal Krishna.)

srivas-pandito dhimaan
yah pura narado munih
purvataakhyo muni-varo
ya aasin narada-priyah
sa raama-panditah srimams
tat-kanistha-sahaodarah

“Intelligent Srivaasa Pandita had previously been Narada Muni, the best of the sages. Srivaasa’s younger brother, Sriman Rama Pandita, had previously been Narada’s close friend Parvata Muni” (Gaura Ganodesh Dipika 90.)

Srila Vrindavana dasa Thakura, the Vyasadeva of Sri Gaurasundara’s pastimes, has sung the praises of Srivasa Pandita in this way:

“It was in Srivasa Pandita’s house that Sri Caitanya enacted His pastimes of sankirtana. Those four brothers (Srivasa, Sri Rama, Sripati and Srinidhi) were continuously engaged in singing the names of Sri Krsna. They worshipped Sri Krsna and bathed in the Ganges thrice daily.”

These four brothers previously lived in the district of Sri Hatta. Later on they came to reside on the banks of the Ganges. There they regularly used to attend the assembly of devotees who gathered at Sri Advaita Acarya’s house to hear the Srimad Bhagavatam and engage in congregational chanting of the Holy Names. Gradually the brothers became very close friends of Sri Jagannatha Misra, with whom they would chant and listen to the Bhagavatam.

In all matters Srivasa was the leader of the four brothers. By the strength of his devotion, he could understand that Sri Krsna was going to appear in the house of Jagannatha Misra.

Srivasa Pandits’s wife’s name was Sri Malinidevi. She was a very close friend of Sri Sacidevi and was always very helpful to her.

Seeing the wretched state of the fallen living entities in Kali yuga, the devotees began to plaintively pray to the Lord for their deliverance. Krsna hears the call of His devotees. On the full moon day in the month of Phalguna, in the year 1407 (Christian era 1486), the Lord incarnated Himself. With His appearance there was the simultaneous dawning of all-auspiciousness within the world as it became filled with Harinama. Just as Sri Advaita Acarya, from Santipura, could understand that the Lord had appeared, similarly, Srivasa and some of the other devotees of Navadwipa also understood.

Since previously Malinidevi was engaged in attending upon Sacidevi, Srivasa and Jagannatha Misra came to her at this time and hinted that she was especially needed now.

As long as the Lord chooses not to reveal Himself, no one can possibly recognize Him. Therefore, even though from His childhood the Lord exhibited many supernatural abilities, still, due to His deluding potency, the devotees could not fully understand His true nature.

Their hearts were simply filled with parental affection for Him, without a trace of awe or reverence. Srivasa and Malini gave Sacidevi and Jagannatha much advice how to raise their new son. Srivasa and Malini were just like a mother and father to Sri Gaurasundara. Because young Nimai Pandita seemed to have grown arrogant by His scholarship, one day Srivasa Pandita decided to give Him good counsel.

“Why do people study? So that they might understand what is devotion to Sri Krsna,” he told Nimai. “If by scholarship one doesn’t gain devotion to Sri Krsna, then how will that learning help him? It becomes simply a tedious endeavour which in the end is nothing but a waste of time. If you have actually learned something then begin your worship of Sri Krsna now. Make haste. This is the purpose of your life.”

Nimai laughed as He replied, “By your mercy certainly that will come to be. If you are all kind enough for me, then definitely I’ll attain devotion to Sri Krsna’s lotus feet.”

Shortly thereafter Mahaprabhu journeyed to Gaya where He performed the pastimes of accepting initiation from Sri Isvara Puri. Thus gradually, He began to take up His real work of distributing loving devotion to Sri Krsna.

One day, in an ecstatic mood, Lord Gauranga entered Srivasa’s house asking, “Srivas, whom do you worship? Whom do you meditate upon? Now with your own two eyes, see that person standing before you.” [C.B. Madhya 2/258]

Saying this, Mahaprabhu entered the Deity room within Srivasa’s home temple and sat down on the simhasana of Lord Visnu, revealing His own four-armed form, holding the conch, disc club and lotus flower. Seeing this form, Srivasa was totally stupefied.

Sri Gaurasundara then said, “Due to being called by your sankirtana and the loud roaring of Sri Advaita Acarya, I have left Vaikuntha and have descended upon this mortal world, accompanied by My eternal associates, will destroy the miscreants and deliver the pious. Now, without fear, you can chant my glories.”

Hearing these words of His Lord, which dispelled all fear, Srivasa fell on the ground, offering his obeisances. Then he began to recite hymns in praise of the Lord.

“My obeisances at the lotus feet of the support of the entire universe Visvambhara, Whose bodily colour is like that of a newly arrived rain cloud and wore garments which are the color of a thunderbolt. My obeisances at the lotus feet of the son of Saci, who is bedecked with ornaments of peacock feathers and a garland of read beads (gunja-mala). My obeisances at the lotus feet of the pupil of Ganga dasa, the beauty of whose lotus face conquers that of ten million moons. My obeisances at your lotus feet, You who carry a buffalo horn, stick and flute. The four Vedas have proclaimed You to be the son of Nanda. Unto You my dear Lord, my obeisances I offer again and again.” [C.B.Madhya 2/272]

“Today my birth, my activities, my everything has become successful. Today my very existence has been crowned with the greatest auspiciousness. Today the race of my forefathers has finally born fruit, and my house, which was also their house, has become blessed. Today the great fortune of my eyes is completely beyond calculation, because I have been able to see that person whose lotus feet are served by the goddess of fortune, Laksmi?devi”.

Having described the glories of Sri Gaurasundara in various ways, Sri Gaurasundara showed even more compassion to Srivasa by revealing Himself to all of his family members. Seeing the niece of Srivasa Pandita present before Him, Prabhu called to her, “Narayani! Call upon Sri Krsna with tears in your eyes.”

And immediately this little girl, only four years of age, as if in a delirious frenzy began to cry out, “Hari! Krsna!” while shedding tears incessantly. In fact the flood of tears coursed down her body to such an extent that the ground around her feet became soaked.” [C.B. Madhya. 2].

Seeing little Narayani totally agitated in ecstatic love, Srivasa’s wife and even the household servants also began to shed tears of love. The courtyard of Srivasa took on a very beautiful appearance, being decorated with ecstatic love for Krsna.

There was one maidservant in Srivasa Pandita’s house by the name Duhkhi. Every day she used to bring water from the Ganga for Mahaprabhu’s bath. One day Gaurasundara asked Srivasa, “Who brings this water?”

“Duhkhi brings it,” Srivasa replied.

“From today her name is Sukhi.” Thus the Lord indicated that those who serve the Lord and the Lord’s devotees are not duhkhi (sad); rather, they are sukhi (happy).

At this time Sri Gaursundor began His lila as the yuga-avatara at the house of Srivasa Pandit. Having been reunited with Sri Nityananda Prabhu He started congregational chanting of the Lord’s Holy Names in the courtyard of Srivasa’s house. Nityananda Prabhu took up His residence there. Sri Malinidevi served Nitya?nanda as though He were her own son.

Sri Nityananda was actually Sri Baladeva Himself, and in His pastimes as Lord Nityananda He behaved somewhat like a madman. He was always overwhelmed by love of Krsna, and was not aware of the state of His outward dress or ornaments.

One evening, Sri Gaurasundara, accompanied by His associates, was engaged in chanting and dancing at the house of Srivasa Thakura when one of Srivas Thakur’s sons passed away after having suffered the effects of some disease. Within the inner apartment of his house, the women began to wail in lamentation at the boy’s untimely death. Srivasa Pandita, who was outside in the courtyard, understood some tragedy must have taken place. He quickly entered the house only to find that his son had passed on to the next world. As he was a very grave devotee and completely conversant in the science of the Absolute Truth, he was able to console the women in their grief.

“You are all aware of Krsna’s glories, so please restrain yourselves and don’t cry. Whoever during his last moment hears the Lord’s Holy Name, even though he might be the greatest sinner, attains Krsna’s abode. And that incomparably wonderful Lord, He whose glories are sung by all His servants up to and including Lord Brahma, is now personally dancing in the courtyard of your house.

“This moment is so auspicious that it is sure this boy has successfully completed his journey from this world. Is there anything to be lamented at in this? His good fortune is completely assured. I can understand that whatever part I have played in this is also crowned with success.” [C.B.M 25.30]

He concluded by telling them, “If you can’t control your emotions because of your family affection to the boy, then at least don’t cry now, you can cry later. The Supreme Lord of Gokula Himself, Sri Gaurasundara, is performing sankirtana accompanied by His devotees in this house. If, due to your crying, the happiness that He is experiencing from dancing in ecstasy during sankirtana is disturbed, then I will just this minute jump into the Ganges and thus give up my own life.”

“Not a blade of grass moves unless by Krsna’s will. To see in this happiness or distress, or knowledge or ignorance is simply imagination. Know that whatever Krsna wills is good, and thus, giving up your own selfish desires, become free from confusion and unnecessary botheration. Krsna is giving and Krsna is taking away, and it is Krsna alone Who is maintaining everyone. Someone He protects and someone He destroys, all according to His will. If someone contemplates something contrary to Krsna’s will, then as a result of His desire He only get torment. Giving up all lamentation, simply hear Krsna’s name, and thus pass through all difficulties feeling great happiness. Then your desires will actually be fulfilled.’

Having given all of these instructions to those present, Srivasa again went outside to join Mahaprabhu in ecstatic chanting and dancing. The women, leaving the dead body, came to hear the kirtan of Mahaprabhu. And so Mahaprabhu continued His chanting until the middle of the night.

When everyone was at last leaving to take rest, Mahaprabhu spoke. “Today My mind is feeling some tribulation. I think some sad event has occurred in Srivasa’s house.”

The pandit replied, “What possible unhappiness could there be in that person’s house where Your divinely blissful countenance is seen?” “Srivasa! Why wasn’t I feeling bliss in kirtana today? What inauspicious thing transpired in your house?”

Srivasa answered, “My Lord, You are Yourself all auspicious. Where You are present, no sorrow can be found anywhere!” But the other devotees informed the Lord that Srivasa’s son had passed away.

Hearing this news, Gaura Raya cried out, “Alas, what a tragic event. Why didn’t you tell me of this unfortunate news before?”

“I will explain,” Srivasa Pandita replied. “I couldn’t tolerate disturbing You while You were enjoying sankirtana. If one of my sons dies, what sorrow is there in that for me? If we all die while seeing You, that would actually be a matter of great happiness. On the other hand, if You would have to stop dancing, then perhaps I would have died. My Lord, this was the danger that I feared, and thus I didn’t tell you at the time.”

Seeing Srivasa Pandita’s profound devotion, Sri Gaurasundara said, “How can I give up such company as this?” With tears in His eyes He continued. “Due to love for Me, he didn’t even feel lamentation at the death of his son. How will I abandon their companionship?”

The Lord continued to cry, and the devotees began to worry within, having heard Him speak of leaving them.

Thereafter Mahaprabhu came to where the dead body of the infant was lying. Touching it, He called, “Boy! Why are you going away and leaving Srivasa Pandita?”

The life of the dead child returned at the touch of Mahaprabhu’s hand. After offering obeisances to the Lord, he replied, “O Prabhu! Whatever You ordain is absolute. No one can do anything but what is sanctioned by You. As many days as I was destined to remain here, that many days I have stayed. Now that my time has elapsed, I have proceeded to leave.

“My Lord, I have taken birth and died repeatedly. But this time, at the time of death, I passed away quite happily, having taken darsana of Your beautiful face.”

After saying this, the child became silent. Sri Gauranga Raya thus enjoyed a kind of transcendental sport. Having heard the uncommon words of the dead child, the devotees floated in the ocean of bliss. Srivasa Pandita, along with his family members, then fell at the lotus feet of Sri Gaursundara and cried in ecstatic love.

Mahaprabhu then told him, “Since Myself and Nityananda are your two sons, please don’t feel any more distress in your mind over what has happened.” Hearing these compassionate words of their Lord, the devotees cheers were resounded throughout the heavens.

Proving the statements of sastra, Their Lordships Gaura-Nitya?nanda became deeply indebted to Srivasa due to his great love for and service to Them.

After Mahaprabhu took sannyasa, Srivasa Pandit came to live at Kumarhatta. Every year he would go with His brothers to see Mahaprabhu at Puri. He also regularly came to see Sri Sacimata in Navadwip and would spend a few days there during those times.

When Mahaprabhu came from Nilacala to see His mother and the river Ganges, He also stopped at Kumarhatta to see Srivasa.

“After staying some days at Advaita’s house, Mahaprabhu came to Srivasa’s temple at Kumarhatta.” [C.B]

It was at this time that Mahaprabhu gave this benediction to Srivasa: “There will never be poverty in your house. If you simply remain indoors, never even venturing out of your house, whatever you require for your worship will come to your door.”

Srivasa Pandita, along with his three brothers, eternally serve Sri Gaurasundara. He is the incarnation of Narada and accompanied Mahaprabhu in all His Navadwipa lilas.

Across the Ganges from Halisahar (the present name of the village of Kumarhatta), there is a town of the name Chuchura. Located here are some very beautiful Deities of Sri Sri Nitai-Gauranga. At present the seva-puja is becoming carried on by Devananda Gaudiya Matha. The resident Swami Maharaja recalls that when the Gaudiya Math took over the sevaitship of this temple, its name was Srivasa- Mahaprabhu Mandir. Thus there is a strong possibility that these are the worshippable Deities of Srivasa Pandita. The temple is at present named ‘Uddhavar Gaudiya Math.’ It is near ‘Chaumatha’, close to the ‘Chori Mor’ intersection where the town clock stands.

There is a rail station at Chuchura (Chinsura) on the Bandel-Navadwip line. Chuchura may also be reached by ferry from Halisahar on the other side of the Ganga, where Caitanya Boda, the birthplace of Sri Isvara Puri, is located.

Seminar on Naimisharanya Katha - Bhagavat Katha Sevan by Lokanath Swami

(Born in Aravade, a small village Maharashtra, Indian, he went to Mumbai for studying. In the year 1971, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada was touring India with his foreign disciples and had organized a pandal program in Mumbai.)

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Lecture on To Pray or not to Pray by HH Bhakti Vikasa Swami on 23 Feb 2014 at Nanda Gokulam

(His Holiness Bhakti Vikasa Swami appeared in this world in 1957 in England. He joined the International Society for Krishna Consciousness (ISKCON) in London in 1975 and was initiated in that year with the name Ilapati dasa by ISKCON's founder-acarya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.)

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Seminar on Bhagavan ke dham ka dhan Harinam Sankirtan by Lokanath Swami on 06 Oct 2012 at Kaundinpur

(Born in Aravade, a small village Maharashtra, Indian, he went to Mumbai for studying. In the year 1971, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada was touring India with his foreign disciples and had organized a pandal program in Mumbai.)

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Expanding the intersection of our Emotional Circle and Krishna's Emotional Circle by HG Chaitanya Charan Prabhu

(His Grace Caitanya Charan Prabhu is a monk and spiritual teacher in the time honored tradition of bhakti yoga. He is a editor of Back to Godhead, which is the official international magazine of the Hare Krishna movement.)

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Lecture on Importance of understanding Other Religons by Radhika Raman Prabhu

(Radhika Ramana Das, also known as Dr. Ravi M. Gupta, is a notable Vaishnava scholar. Presently, he is Assistant Professor of Religious Studies at the College of William and Mary in Williamsburg, Virginia and a member of the faculty at Bhaktivedanta College.)

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Lecture on Simple Solution to Complex Life by Kratu Prabhu on 24 Jan 2008 at Dubai

(In 2002, he became an initiating spiritual master in ISKCON and is ever since vigorously traveling and preaching all over the world.)

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Lecture on Srimad Bhagavatam Class (11.05.32) by Sivarama Swami

(Sivarama Swami was born in Budapest, Hungary in 1949. In 1956, during the failed Hungarian revolution, he emigrated with his family to Canada.)

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Lecture on Para Dharma contrasted with apara dharmas like Patriotism be good and service to Parents by HG Chaitanya Charan Prabhu

(His Grace Caitanya Charan Prabhu is a monk and spiritual teacher in the time honored tradition of bhakti yoga. He is a editor of Back to Godhead, which is the official international magazine of the Hare Krishna movement.)

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Lecture on Conceiving Inconceivable Krishna's Creation by Radhanath Swami on 08 Mar 2014 at ISKCON Mayapur

(Radhanath Swami has a special interest in the holy places in India and leads thousands of devotees on pilgrimage each year. Radhanath Swami is a trustee of Bhaktivedanta College, Belgium, by providing his spiritual support and encouragement.)

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Lecture on Chaitanya Charitamrita (Antya Lila 14.19) by HG Malati Mataji on 13 Mar 2014 at Bhaktivedanta Manor

In 1990, she established an all female ISKCON temple which later was awarded a large road side bronze plaque by the State of Ohio Historical Society recognizing the center as the first Vaishnava/Hindu temple in the state, mentioning in detail its unique status in training women in Krishna consciousness.

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