Kirtaniya sada hari – that is the message of Srila Prabhupada. Harinama sankirtana, akhanda-kirtana. Did lots of kirtana today.
Nitya-Lila Pravista Om Sri Srimad Pujyapada Aindra Das Maharaj Ki Jai!
Nitya-lila pravista, ratre-lila, nisha lila, 10.36 in the evening to 3.36 in the morning is called ratri-kala. You have heard of ratri? Night time. ratri-lila, nisha, nisha means night, nisha lila.
Aindra completed his quota of japa, 2 lacs of Harinama, maybe more yesterday, I don’t know, but everyday he was doing 2 lacs, 128 rounds a day. One-hundred-twenty- eight mala. Samajhta hai? How many are you doing? Hello? You sure? I hope so.
As Srila Prabhupada said 16 rounds a day on the beads as a min-i-mum, minimum 16. So Aindra would do not the minimum but the maximum.
With all his other services, he was able to serve Deities and preach to his devotees and maintain the 24 hours kirtana party plus chant 128 rounds everyday as his niyama. Aindra would not eat anything or drink any water everyday until he finished his 128 rounds. When you would attend Aindra's evening kirtanas in the temple from 6.30 evening to 7 or so, is that right? And he is chanting the pure, suddha nama, prema nama, braja prema nama, gopika prema nama, at that point, you are listening to him chant, he was very, very thirsty. Full of Radha Krsna Trsna, t-r-s-n-a, trsna means thirst.
He was not thirsty because he hadn’t drank any water since 2 a.m. when he woke up. He wasn’t thirsty because he had a big chappan bhoga lunch and an hour later, your stomach is on fire so you have to drink some water. He wasn’t thirsty because of a hot belly, or it was a hot day
He was thirsty to taste the nectar of Krsna's holy name, nama-amrta, nama-amrta-trsna. Very, very thirsty, like a cataki bird, or a cataka bird. He comes out in the monsoon season, he flies in the sky chasing the megha, the rain cloud, “Oh, give me water. Give me water!” The cataka or the cataki bird only drinks water from the rain cloud, he won't take any water from the earth, from the lake, from the river, from the bird feeder, from anywhere, he won't take any water, the cataka, or his wife, the cataki.
And sometimes when he is chasing the cloud and saying, “Oh please, open up, give me some life supporting, life sustaining and life maintaining drops of water!” Rain drops. Then what does the cloud do?
Sometimes the cloud bursts forward and it rains, a torrential downpour and the cataki bird gets so much water to drink. And other times, when the cataki bird is begging, “Oh Megha, pani dedo, pani dedo! O Megharaj! O Megha!”
Megha, no? Clouds? Megha?
“O Megha, Pani dedo! Baarish dedo! Give me rain! Give me pani! I am thirsty! Pani pilao.” And what does the rain cloud do? Sometimes it doesn’t give any pani.
It gives a vajra. You know what a vajra is? Thunder bolt, lightning bolt. How do you say it in hindi? Oh bijli. Bijli means electricity, lightning bolt means vajra no? Vajradanti? Lightning bolt teeth? It's an herb actually, vajradanti.
Anyway, everyone knows, lightning bolt, thunder bolt. Ksssh, If the lightning bolt hits a huge tree, that’s it, burns it up. So sometimes the cataki bird is so thirsty and begging, water, water, water, he doesn’t get any water. Instead of water he gets burned alive. He gets burned up, he gets hit by the lightning bolt and then, khatam ho gaya. Marana prapti.
So this is the devotee and when he is approaching the holy name of Krsna. The devotee is the cataki bird, the bhakta is the cataki bird, the cataka and the holy name is that megha, that nama-meghamrta.
The holy name of Krsna is a cloud, a rain cloud, full of nectar, full of mercy, krpa, vairagya and vigyan and bhava and prema, all these attributes and qualities are in this cloud of the holy name, this nectarine holy name, namamrta. But sometimes when the devotee is approaching the holy name, oh please give me nectar, please give me water, I am very, very thirsty. I am very, very thirsty. Then the holy name gives a thunderbolt. Oh! And gives separation.
The thunderbolt, the vajra, the bijli, is viraha, separation. Oh Name, I am coming to You, I am thirsty, nama-trsna. Please slake my thirst, satisfy my thirst, and holy name says, No. Chant more. More, more. I am going to throw thunderbolts at you.
Oh! Aw! Aw! Stop stop! Hare Krsna Hare Krsna!
The pain of separation from the holy name of Krsna , kali kalera nama-rupa krsna-avatara, sarva jagat nisthara.
In the age of Kali, the Radha Krsna Yugal, the prema-svarupa, the premalingita, Nikunjbiharani Radha and Nikunjbihari Krsna, Radha Madhava kunja bihari.
Nikunjabihari Syamasundara ki Jai! \
Nikunjabiharani Radhika ki Jai!
This Yugal, Radha-Gopinath, Radha-Syamasundara, They are inside the holy name, with all of Their loving embrace, They are waiting to embrace the cataki bhakta, the cataka.
But sometimes we approach Them, “Oh, yes, Your embrace…” and then, No! ksssh! ah! Ah! The thunderbolts, the lightning bolts come on our head. And we say, “Oh this chanting is dry, there is no rasa here, there is no nectar, I can’t fix my mind, there is no nectar here. I am only getting thunderbolts of distraction, thunderbolts of desire, I am not getting that rain, I am so thirsty, I am not getting my thirst satisfied by the nourishing life giving jala-jivana, those drops of water from the rain cloud are not nourishing my thirsty heart. My heart is thirsty for the love of God.
My heart is thirsty for love Divine, where can I find it? Here in this cloud of the holy name, madhurya kadambini, nama-madhurya-kadambini, the downpour, the monsoon shower, the sweet nectar of the holy name.
So Aindra would sit down and chant the holy name in the evening time, with this kind of thirst, nama-trsna, Radha-Govinda Yugala nama-trsna.
Not taking any water all day, not taking any food. Only food is nama, nama-khana or whatever. Nama-food, nama-khana, nama-pana, khana means food and pana means water. Madhu-pana, drink. So nama-khana, nama-pana, you follow?
So he was only taking the water or drinking the holy name, that’s his water and his food-stuffs is the holy name. And then when you would sit down in Aindra's kirtana in the evening time, then he creates so much thirst. Everyone becomes thirsty.
So now he finishes his kirtana, he goes in the evening, and now he is entering the, ratri-lila, nisha lila. It's 10.48 in the evening and Radha and Krsna have come to the rasa-sthali.
And it's a very cool evening. It's winter time, Sarada Purnima. Sometimes it becomes very cool in the evening, thanda, thanda raat, very cool evening, so when Radha and Krsna arrive at the rasa-sthali They feel some hunger. They want to eat something.
So when Aindra starts cooking, at this time, he starts cooking to make an offering to Radha and Krsna during Nisha-lila, during rasa-lila, this is his daily meditation and his practice.
And after… first he does the harinama, then he comes and does the puja and then he cooks the offering, and then he makes the bhoga offering to Radha and Krsna at about 11.30 or 12 o’clock every night. And this is the time when Radha and Krsna are in seva kunja, seva kunja or Nidhiban and They are taking a break from the rasa dance to have something to eat. And he is cooking to offer it to them.
So what is he meditating on? Is he meditating on the food? Is he meditating on, Boy, I am really hungry, I haven’t eaten since 2 a.m. and now it's 11.30 p.m. He is meditating on rasa lila smaran, rasa lila dhyanam, in his siddha svarupa, his manjari svarupa,
I am so and so manjari. Everything was revealed to him. Srila Prabhupada revealed his manjari svarupa, by doing nama bhajan and sadhu seva, and studied, sastra-srvyaya tapasya, bhakti bhajan, sringara-seva, dressing Radha-Syamasundara.
And Srila Prabhupada was pleased, Krsna was pleased. So he got everything. So now in this siddha svarupa, he is cooking, Aindra gopi, Aindra manjari is cooking, and he is meditating, oh I am going to make this beautiful, wonderful offering to Radha-Syama.
And tomorrow is Saturday, and on Saturday I dress Syamasundara, and on Sunday, I dress Syamasundara. This is Aindra's service every Saturday and Sunday. Usually he dresses Syama and someone else dresses Radharani. And there are reasons for that.
So he is cooking and he is thinking, oh tomorrow I will dress them like this, I will put this piece on the turban, I will put the mala like this and I will tie His kamarabandha, the kamarabandha is the piece of cloth around the waist, I will tie the kamarabandha with these kinds of knots like this.
And there are so many people coming now and it's Saturday, and their thirst… everyone’s thirst to see beautiful.
What does everyone want in this world? Everyone wants beauty and sweetness. Thats it. However and wherever and from whomever and whatever one can extract, or find these 2 commodities, they will run there.
Where can I find beauty and sweetness? Beauty is perceived by the eyes, generally, physical beauty. So Krsna, Radha-Syamasundara are the most beautiful in Vrndavana, and Aindra has sringara-siddhi, Thakurji- sringara-siddhi.
He has perfection in decoration Thakurji. Because he has learnt the art of entering into the heart. Aindra has learnt the art of entering into the heart of the beloved of Krsna, known as Srimati Radhika.
Radharani ki Jai!
So if one enters the heart of Srimati Radhika, then he or she will know exactly how to dress Syamasundara. Because if Radharani dresses Syamasundara, She is going to ornament and decorate Syamasundara with all Her bhavas. It's called bhavalankara. Alankara means ornamentation. All the decorations – they are not turbans, they are not garlands, they are not turban-pieces. They are bhavalankara of Srimati Radharani. We see something from one viewpoint but something else maybe there.
Reality is like this. There are many levels to reality, there are many ways to perceive things, do you agree? Atmanam manyate jagat. This universe, jagat, one was mana, manyate means he thinks about it, he considers it, he looks at it, he has perspective about this universe according to the position of his atma.
Where is his atma – mind, where is his atma – soul, where is his atma – body? And that’s how he will see the universe. Whatever this message is you can take it and do whatever you want. Some message, some aparadha, someone gave me some piece of paper, I don’t know what it's about, I am not going to look at it. He knows.
So being inside the heart of Radharani when Aindra Prabhu, Srila Pujapada Aindra Prabhu, when he would dress Syamasundara and everyone saw, they became so satisfied, all of their… everyone’s thirst, trsna, saundarya trsna, everyone’s thirst for beauty became satisfied then and there. Right there, at that moment at that place in Sridhama Vrndavana ki Jai!
When they took sringara-darsana at 7.15 on Saturday morning, in the temple of Krsna-Balarama Mandir, established by Srila Prabhupada, and when the curtains open and everyone sees Radha Syamasundara, what do they say? Ah! Have you ever been there? I have lived there. People say, “Ah! Ah! Wah waah!”
It's like, brahmacaris, when these ladies walk in the temple, they say, Ah! Right? Some pretty lady walks in the temple, all, you know, the brahmacaris say, Aah!
So I have heard people standing here and this total stranger, they are people from Bombay, anywhere, the curtains open and people go, “Ahh! Ahh! Waah waah!” Do you understand?
This is an exclamation of camatkara! Camatkara darsana. Adbhuta Camatkara, vismaya, bewildering, amazing, enchanting, captivating. Yes?
What am I beholding? What are my eyes focusing on? What am I perceiving? And moreover, what am I feeling when I see tribhanga lalitam niyata prakasam God. I am seeing God, dressed by His most beloved devotee, Radharani. This is the darsana I am seeing. So Aindra was observed on this meditation, how to dress his priya Thakura Syama? And his priya Thakurani Radha?
And that’s on one level of his meditation. Tomorrow, but then there is now, all the rasa is going on and I am going to make these things and run down to Nidhiban and give it to Them, he is already there in his spurti and in the middle of that offering Radharani said, “Come with Me.”
These people don’t understand you. And Radharani came into his room and took Aindra by the hand and said, “Come. Bring your offering with you. You and I will both go into the nikunja and offer it directly to Syamasundara”
Syamasundara ki jai!
This is how he left the world, at 10.48 last night. Everything about a pure devotee is special, his janma, his avirabhava and his tirobhava, his appearance and his disappearance. He is always manifest, prakata, his prakata-prabhava, the influence, his bhakti prabhava is nitya prakata. Suddha vaisnava bhakti prabhava nitya prakata. Something like this, got the idea?
The sudha vaisnava, his bhakti prabhava is nitya prakata. Right? I don’t know the verbs and stuff. The idea is the pure devotion and the influence of the pure love and pure devotion of the sudha bhakta is eternal, it goes on. It manifests eternally. Nitya prakata.
Aindra is here very much, and especially when Harinama sankirtana is performed he is here, telling everyone, Harinama sankirtana is the yuga dharma. If you are not doing the yuga dharma you are in maya. All this manager management, eating, sleeping, managing and defending. What is this – all this eating, sleeping, managing and defending? Get out, take the kartala and mrdanga, get on the street and do Harinama sankirtana! It's the only way.
Have you ever heard Aindra? Something like that? Only a hundred times more convincing because he is really a siddha-nama. I am just a fake, I am just a fake, Pundarak. You know the fake Visnu with the 4 arms? Fake Dwarkadisa.
But this was his message and this will always be his message and this is always the message of all pure devotees and Mahaprabhu and every one in the Gaudiya Sampradaya. Nama karo! Nama karo! Nama karo!
There is no other message. Take the holy name. Chant. So he is there, we are here.
So it's glorious and it's a source of great pain. Literally. Wait a minute Aindra, what about me? We used to joke sometimes. Because Aindra and I had some friendship although people don’t see us together very much because I am in my prabhu-datta desa and he is in his prabhu-datta desa.
Mostly, everyone is in their prabhu-datta desa, they are Mahaprabhu, they are Govinda Prabhu, they are guru-prabhu, has given them some place, seva vesa. So my place is not the mandira in Vrndavana, it's down the road a little bit. So we don’t meet much. But we used to meet all the time. I lived with Radha-Govinda Maharaj in Bhubaneswar when I was in the brahmacari asrama and he was right down around the corner.
So 1987-88-89, all the time. But now it's like viraha, in separation. We used to meet and he was collecting these different saligrama silas that he was worshipping. Now he has so many… everybody. He has got everybody there! All the saligramas. And one time he got a very beautiful saligrama sila and at the bottom were two white hoof prints. It was a black sila and inset were hoof-prints of a calf, a vatsa-carana-cinha. The feet, they come in little, 2 signs, these are the vegetarian animals don’t have claws. These are the symptoms – the animals with claws are non-vegetarian. The animals with these kind of little feet, like goats, they don’t have claws. They are vegetarian like cows. They have little hoofs, like horse hoof. It's called hoof.
So it says in sastra that anyone who has – this is called a Gopala sila. Like Krsna Gopala in Vrndavan, if anyone worships the Gopala sila, or he keeps it in his possession, he is guaranteed to go back to Golaka Vrndavana.
So I said Aindra you have a lot of insurance going on here. You are chanting suddha naam, you are living in vraja dhama and you are serving a suddha vaisnava and you are absorbed in gopi bhava and you are just speaking about Radha and Krsna day and night, it seems like you are going back to Godhead. He said “I don’t know but I have this sila anyway”. I said listen, I want that sila also. I said listen we have to make a contract, if you go before me then you give me that sila so I have some hope because he has the sila I don’t have, so he said Ok it’s a deal.
Now I don’t know what will happen, who will take what, I am not going to run there and tell the story but I am just saying his intimate followers and worshipers they will start doing puja with all the silas and that’s their right. And we had this exchange and now Aindra prabhu you have left, now what is going to happen to me? I don’t have that sila. So I have to take shelter of his instructions, always chant the holy name, there is no other way, no other way, no other way. Harinaam Harinaam Harinaam eva kevalam kalo nasty eva, nasty eva nasty eva gatir anyatha. Gatir anyatha, there is no other way to go to param gati braja dhama. There is no other way to go to kunja lila, Radha Madhava Kunjabihari pravesa, kunja pravesa, lila pravesa, the only way, na anytha, there is no other way but naam.
Even I have so many friends and associates and it also can be done, and it also has a tradition and is somewhat bonafide also to go to guru and get siddha pranali. It is told, not by all the acaryas but it is mentioned by Bhaktivinoda Thakura, it is mentioned by Dhyanchandra Goswami and it is mentioned by Vrndavana Chakravarti who is some famous commentator on Bhagavatam. Vrndavana Chakravarti not Viswanatha Cakravarti Thakur. But if you look closely at the writings and this is what I discussed with people that have siddha pranali. I have discussed this with my friends that have taken siddha pranali, they say aside from these three you will not find in the writings of the foundational acaryas for Gaudiya Vaisnavism. Because Bhaktivinoda Thakura is a mahajan for us, he is like an acarya, he is everything, like Rupa Goswami, Bhaktivinoda Thakura for us.
And Vrndavana Chakravarti whoever he is I don’t know and Dhyanchandra Goswami is also very much unkown person but he is coming in line of Gopal guru, not a very major sampradaya. The sampradaya of Gopal guru is very small. Gadhadhara sampradaya, Nityananda sampradaya, Advaita sampradaya, these are the big sampradayas and paramparas of Gaudiya vaisnavism. And when we say foundational acaryas, this means the six goswamis, they are the acaryas for all Gaudiya vaisnavas. Do you agree. Especially Srila Jiva Goswami because Caitanya Mahaprabhu invested all the potency in Rupa Goswami then Rupa Goswami gave his potency to Jiva Goswami.
So these are the foundations, means samsthapak. ISCKON samsthapak acarya Srila Prabhupada ki jai! Samsthapak, the beginner, the one who started it, who founded it, the founder acarya. The founder acaryas and the philosophers and the siddhantists of Gaudiya vaisnavism, they are the six goswamis. Everyone accepts, they are Advaitacarya, they are Gadhadhara pandit, everyone accepts, they are nityananda, everyone accepts, they are Vrndavanadasa Thakur, everyone accepts, they are Krsnadasa Kaviraja Goswami, everyone accepts. Every single Gaudiya vaisnava, any one disagree, we also accept.
Now all of these foundational acaryas have not described anywhere, siddha pranali. Going to a guru and getting ekadasa bhava, this is your name, this is your complexion, this is the kind of dress you have, this is your seva, this is your bhava. It has become a tradition, it is being done, Bhaktivinoda Thakura wrote about it, he took it from Bipin Bihari Goswami, his diksha guru. But our Bhakti Siddhanta Saraswati Thakur, his son, our param guru and your parat param guru. You have guru then param guru then parat param guru, he wanted to present a traditional system based on naam Bhajan – adho shraddha sadhu sanga bhajan kriya anartha nivrtti tatha nistha, like this, ruci, asakti, bhava, prema. This naam Bhajan, thakurji seva, vaisnava seva, guru seva; devotional service and naam Bhajan will bring one to the level of asakti. And at the level of asakti and one understands that I am keenly and strongly interested in loving and serving Radha and Krsna or Rama or whomever, like this.
Then one modifies and specifies and focuses his Bhajan according to that sthayi bhava which is a real thing, a real position of understanding and a real position of attainment and then he goes deeper and deeper into his Bhajan at the level of bhava, even at a very beginning level of bhava and then he begins to see, ah this is my svarupa. This is our system, we are propogating this, we believe in this. And devotees like Aindra, they have followed this system faithfully. Full faith in Harinaam sankirtan, full faith in guru – yasya deve para bhaktir yatha-deve tatha gurau tasyaite kathita hy arthah prakasante. Anybody has half a brain, if you have half a brain, means you are a mahatma otherwise you are a duratma, you are stupid. You have mahatma and duratma. You have sujana and durjana. Good guy and a bad guy.
So similar if one has some intelligence then he will believe and he will understand and realize that everything will be prakash. Siddhanta prakash, tattva prakash, thakurji prakash, guru swarupa prakash. What is the nitya swarupa of my guru? Prakash. Mera siddha swarupa kya hai? What is my siddha swarupa? Prakash. Prakash means manifested, illuminated, shown, described, revealed, told, if one has faith in guru and sastra.
Aindra is such a person, he is sraddhavan. Sraddhavan jana he, Bhaktivinoda Thakura is calling in the market place, he is going to the naamhatta, he is going to the market place, hello, hi, anyone listening? Anybody have faith out there? Sraddhavan, who possess faith, sraddha, vishwas. O ya I have some faith, I have some sraddha. But do you have sudridha viswas? Sudridha – sraddha reinforced by saranagati, sraddha reinforced by bhakti. Devotion surrender mixing together, is that imbued and that’s mixed in your sraddha? Then otherwise you will have komal sraddha, very soft pliable weak faith. Well, I don’t think it is possible, I don’t think the holy name can do that, or may be for you but not for me, my guru is like this, like that.
Guru is only one, acaryam mam vijaniyan navamanyeta karhicit na martya-buddhyasuyeta sarva-deva-mayo guruh, there is nowhere in sastra it says kanistha guru, madhyam guru, uttama guru. These words are describing the adhikar, the qualification of a bhakta and measuring how much faith he has. Guru is guru. It is not uttama guru. You read the sandharbhas, there is no description as uttama guru. It says that one should try to take initiation from a devotee who has a lot of qualification. Uttama means a lot, right? It means topmost, means way up there. Uttama, uttama adhikar means qualification, laksana, he has a lot of it. He can really convince me and remove all my doubts and he really has his faith in the guru and the holy name and the process of nama sadhana. So he has the adhikar and he is also initiating, so, you don’t measure guru.
Once you are guru, you are uttama, you have all the qualification, convince and give everything. Guru is guru. Show me anywhere in sastras where it says kanistha guru, show me, I challenge anyone. Show me anywhere in sastra where it says madhyam guru. O my guru is a kanistha. I have to go to Radha Kunda to upgrade my ticket. I have to recharge my cell phone, my batteries are weak. Can you use some recharge on me. Hey babaji maharaja, can you do easy charge? Can you charge up my bhakti cell? Can I plug into my bhakti cell? Crazy! acaryam mam vijaniyan
Guru is guru. He is an akandha tattva, either you are a guru or not, that’s it, baas. O he is a badiya badiya guru! Accha! O whats a choti choti guru? Bada bada guru means, he has so many titles this that. So what is Aindra? Is Aindra GBC? No. Is he BBT? No. Is he temple president? No. Is he a sanyasi? No. He is just Aindra dasa. But he is guru. Visuddha bhakta. He is siddha, he is gone, he is there, he is in the lila. Everything significant, die in Vrndavana, die in ratri kaal, die in the middle of rasa lila, cooking for the deities, meditating, where else can he go? Meditating on your siddha deha as a gopi manjari, a palya dasi of Radharani, doing your palya dasi seva bhava of cooking, meditating on. Where else can he go. Probably, but Aindra having such a bhava for naam sankirtan, will be born in Vrndavana and join the Krsna Balaram mandir and head up the 24 hour kirtan party. Krsna Balaram akhanda kirtan mandali ki jai.
Because he is dedicated, he is not a salvationist, let me out of here. I want to go back home back to Godhead. That is a salvationist neophyte conception. O God save me Gaur bachao Gaur Bachao. But a madhyam, he thinks, I go, I don’t go. Na dhanam na janam na sundarim kavitam va jagadisha kamaye mama janma janmisnvare bhavatad bhaktir ahituki tvayi, birth, death, I don’t care. Koi nahi vicar.
If you have bhakti, you have Radha, if you have Radha, you have Krsna, if you have Radha and Krsna you have their prema seva in New York and Moscow and Delhi and Preet Vihar and Vikas Kunj.
We have lot of cool names of the hellish places. Helly as helly smelly Delhi but they have places like Preet Vihar and Vikas kunj. Vikas kunj, vow. Lets go to Vikas kunj, but if you go to Vikas kunj you die of air pollution, you die of water pollution, you get raped, you get terrorized, you get mugged, you get robbed but it has got a wonderful name, right? But they have other places rajori garden, if you go there you can’t find any gardens, you can’t find any flowers, you can’t find any trees and certainly you can’t find any king. Rajori means king or something? Raj, Rajori, must have something to do with king? Raj. The kings are long gone, a bunch of sudras live there and thugs and dacoits. So this is point.
This is a glorious day and we want to remember the life and teachings of the vaisnavas. Vaisnava caritra, their characteristics, their teachings. Only by remembering Aindra was I even able to come back to be here. It was too much for me. He wants everybody to do Harinaam so forget all the sentiments and you know mushy mushy stuff cause I am like one of those sentimentalist neophytes, you sahajiya as people say, so I am sorry, its hard to control your heart.
So I thought Aindra you would not like to see me mushy right now, I better chant Hare Krsna. So I said, Aindra come on, I am a little patla. You know Aindra is a little mota, he is strong in all departments. He is strong and body is strong and bhakti, and I am like, everywhere patla, kamjor.
I have been going to this ayurvedic doctor for twenty years, he is like my friend, my grandfather. He takes my wrist and every time he goes like this, kamjor, weakness. And I say baba you have been telling me this for twenty years. Every time you do my nadi pariksha you say kamjor which means weak, no strength. Jor se means strength, kamjor means strength less, I guess. Then he says in English, he knows a few words, weakness. I say ok that’s been described and then he gives me some medicines and it goes on. Endless lila, Kamjor lila. I have been embracing Aindra so many times, I say, hey don’t crush me, I am a little tiny creeper.
So we take strength by remembering pure devotees like nitya lila pravista Sripad Aindra prabhu. Remember these devotees, by remembering their qualities Padma Purana says, 1/6th of the virtue of that devotee comes into your heart. Now I just apply that materially because I think you can understand that better. Say you meditate on Ambani and all his wealth and you think of all his money, rupees, and by doing that all of a sudden your bank account increases by 1/6th of his bank account. Would you settle for that, would that be enough? Yes. Everyone is listening, would that be enough if you inherited that much in your bank account? Yes. Yes that’s a lot, that’s like fifty thousand million crores or something, uncountable crores or aarabs or what you call. Arabs have the aarabs, right? That’s a good name. The Arabs have the aarabs. Aarab means lots of crores or something and they are called Arabs. And anyways they got it all, isn’t it? Does anybody want to argue that the Arabs have the aarabs? You know because that they have the oil.
So that’s understandable, by meditating on a rich man, you know, like that. I mean that’s a karma, you get the karma phaal, so meditating on a pure devotee, meditating on Gurudev, meditating on Srila Prabhupada or your Gurudev or a great devotee like Aindra. Like they say in the west, he is like the ascended master, they have these terms in these books on meditations. The ascended masters, that means all these terms. So he is an ascended spiritual master, he is a nama guru, the sravana guru, the siksa guru, the nama guru for everyone - Me and all the members of ISKCON and other people also. We have to now become tight in our relationship with instructions. We won't be able to see his vapu, his divya vapu, his divine form is no longer visible to us in the external senses.
We have to see him in his teachings and see him in our memory and always remember this vaisnava.
He reasons ill who say that vaisnavas die
Because they are always living in sound.
And when they are living they spread the holy name around.
So their sound vibration is eternal. Sabda is eternal, nitya svara, nitya sabda. Sabda pramana, so his teachings, his holy name, his kirtana.
He is glorious, he made it, he is a winner, he won the Olympics. He won the Bhakti Olympics. He attained perfection in one life time, in a short few years, he was only 56 years old. And he joined in 1974. So how many years is that? 36 years.
Oh that’s interesting.That means 3 yugas. In astrology, every 12 years is considered a yuga for the human being, it's a major time period. So after finishing 36 years service of Radha-Syamasundara and the holy name, then he… it's very interesting.
Usually when the yuga shifts, when somebody has been doing something for 12 years, working, living, this, that the other thing, then there is sometimes major changes, he gets divorced, or gets a new job or moves to a new country or this or that.
It's often there. You will see everywhere. Even in sastras you will see 12-12-12, 12,000 years and Prsnigarbha and Sutapa, they mediated for 12,000 celestial years. This 12 is very big. Sankaracarya went to Joshi matha and did tapasya for 12 years in Joshi matha in one gufa.
So 36 years, he lived to be 56. At the age of 20, he joined Srila Prabhupada’s sankirtana movement and fully dedicated his life. So in 36 years, he attained perfection in Krsna prema, prema prayojana. Entered the lilas of Radha and Krsna, realized his siddha deha, left this world sprinkling everyone’s mind and heart with sudha nama and wonderful siddhanta.
A great gem in the crown of bhakta, the bhakta-mukuta, Srila Prabhupada’s bhakta-mukuta. Is that right? Mukuta means crown? The crown of devotees. Srila Prabhupada’s crown of 5000 jewels, diamonds and rubies and emeralds and pearls, hira, moti, neelam. Srila Prabhupada has this beautiful crown with all these jewel-like devotees there.
So Aindra is one of those great gems and jewels of Srila Prabhupada’s heart.
So this should give us great faith, nama-sradha. Guru-sradha, increase our guru bhakti, our faith in guru. Yes, we say everything is here, Krsna is here, His holy name is here, guru is here and the only thing missing is us. Are we here? Our contribution is saranagati, surrender. Atma-samarpanam, man-tan-dhan- guru samarpana, Krsna samarpana. Everything submitted and surrendered at the lotus feet of the Lord and His pure devotee, Gurudev.
Live for His happiness, live for His satisfaction. In every moment chant the holy name, every moment talk about Radha and Krsna and Gauranga, nama-rupa-guna-lila. These are the teachings of the great devotees, they teach and they live the teachings.
This is an amazing day. So I pray to Nitya-Lila Pravista Om Sri Srimad Aindra Prabhu, that his teachings, his example, his attachment for the holy dhama, his attachment for Radhe-Syama, his attachment for the holy name and serving his guru, I pray to all that wonderful attachment, all that asakti and bhava will come into my heart and I pray that it will all come into your hearts also and Aindra's prabhava and Aindra's krpa and Aindra's siksa, and Aindra's holy name will forever resound in your mind and heart.
Srila Aindra prabhu ki jai! So I have no more to say. Hare Krsna.
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