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

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!


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