Mahanidhi Swami

Since one can practice bhakti anywhere, why does Srila Rupa Goswamipada stress physically living in Vrindavana, kuryad vasam vraje sada? (Brs.1.2.295)

Why, because Vraja Dhama has the inconceivable power to quickly manifest bhava bhakti within the heart of a non-offensive sadhaka residing there, duruha adbhuta virya smin shraddha dure panchake …bhava janmane (Brs. 1.2.238)

The word panchake above refers to the five most potent, result producing limbs of sadhana bhakti, namely nama sankirtana, murti seva, sadhu sanga, hearing Srimad Bhagavatam and living in Vrindavana. Not only will one attain bhava-bhakti by Vraja vasa but also prema. Mahaprabhu explains, “Of all sadhanas, these five limbs of bhakti are the best. Krishna prema will appear in the sadhaka by even a slight association, alpa sanga, with them, sakala sadhana shreshtha ei pancha anga, krishna prema janmaya ei panchera alpa sanga.” (Cc. 2.22.128)

After reading this, the sadhakas living in Vrindavana may ask, “How is it then that I have not yet attained bhava, what to speak of prema, even though I have lived in Vrindavana for 5, 10, 15 or 25 years?”

The answer is that there is a certain type of “how to” mood of residence in Vrindavana. Srila Narottama dasa Thakura describes it: “One should live in Vraja with anuraga which means a continuous mood of respect, love and loving attachment; while always desiring to be counted among Srimati Radhika’s sakhis and manjaris, vrajapure anurage vasa, sakhi gana gananate.” (Pr.Bk.Candrika 56).

If one does not have this mood, however, then he will invariably commit offences to the holy dhama or the dhamavasis, and thus have to wait a long time to receive the promised bhava and prema. After one suffers for his aparadhas and deeply repents, then Sri Dhama will eventually forgive, and soon award bhava-bhakti to that sincere sadhaka.

Srila Sanatana Goswamipada reveals the matchless quality of Vraja vasa. While traveling on his spiritual odyssey, Gopa Kumara arrived in Dvaraka in the spiritual sky [not in Gujarat, India]. There he directly saw Krishna and interacted with Him in a very personal way. Nevertheless, Gopa Kumara still felt dissatisfied because there he could not find his coveted “Vraja bhava”.

Feeling compassion for him, Uddhava Mahashaya advised him to go to Gokula Vrindavana in the material world, saying, “When the saintly devotees see the empty forests, rivers, mountains and so on in earthly Vrindavana, they automatically get feelings of humility and love simultaneously. Overwhelmed, and their hearts intensely burning in separation, they loudly cry out “Alas! Alas!” as they search for their dearest Sri Krishna.” (Brhad-Bh. 2.5.242-243)

Upon arriving in this earthly Vraja, Gopa Kumara entered a similar emotional state which he describes here: “I came to Vraja and went to see the many places of Sri Krishna’s pastimes while singing my favorite names of Krishna. While loudly and sweetly singing about Krishna’s pastimes, I fixed my mind upon them. I attained such as state of ecstasy (bhava dasha), and became so emotional that it embarrasses me even to think of it. So how then can I describe this to anyone else?

“In this way, I passed many days and nights. However, I did not know whether my bhajana was bringing me immense joy or immense misery. Was I living in a forest fire or was I submerged in the cooling, sweet waters of Yamunaji? That I cannot say. Then one fine day while I was sitting in a Vraja nikunja doing my bhajana, I became immersed in an ocean of crying and fell unconscious.

“Suddenly dayalu cuda mani Shyama appeared before me. With His cooling nectar hand, Shyama personally wiped the dust from my body. Then Madan Gopaladeva filled my nose with the most uncommon and enchanting fragrance of His divine body. I awoke from my swoon and stood up.

“Vraja Nagara Shyama artfully played a sweet tune on His murali, and before I even knew it, Shyama just disappeared in a kunja. Alas! Alas! I ran behind looking for Him. But Shyama had vanished and I collapsed on the ground!” (Brhad-Bh. 2.6.3-10)

Displaying a similar mood, Srila Raghunatha dasa Goswamipada prays in Stavavali: “When will I wander around Govardhana Hill, constantly crying out like a madman, ‘O Radhe! O Krishna!’ for my most beloved Priya Priyatama? Sometimes I will stumble and fall, and then get up again dancing, singing and crying. O when will the streams of my tears shower these transcendental playgrounds?”

In his Goswami Astakam, Srinivasa Acharya perfectly depicts the mood of the six Vrindavana Goswamis, whom we are trying to follow in our present sadhaka forms (sadhaka rupena): “Greatly agitated and distressed, they wandered everywhere in Vrindavana crying out, “O Radhe! O Vraja Devi! O Lalite! O Nandanandana! Where are You all now? Are You at Sri Govardhanaji, or are You under the desire-trees on the bank of Yamunaji? Where are You?” (he radhe vraja devike ca lalite, he nanda suno kutah)

By the mercy of Sri Guru and Sri Krishna, raganugiya sadhakas who live in Vraja practicing manjari-bhava-sadhana will someday also have a similar experience of seeing Krishna, then losing sight, and then seeing their playful Lord once again while participating in Shyama’s sport of hide and seek with His beloved premika bhaktas.

O when, O when will that day be mine, sei din kabe habe mor? Srila Narottama dasa Thakura prays, “When while absorbed in transcendental bliss in Vrajabhumi will I give up my body, and go to the joy-filled divine realm of Vrindavana, e bhava samsara tyaji, parama anande maji, ara kabe brajabhume jaba, sukhamaya vrindavana?” (Prarthana 26)

To reside in Vrindavana means to experience this type of separation while performing one’s bhajana, which in essence is nothing more than crying…for mercy, for prema, for seva and for the sweet darshana of Radha Govinda Yugala. And this is exactly what Srila Narottama dasa Thakura means by saying one should live in Vraja with anuraga.

Without a doubt the best example of living in Vraja with intense anuraga is seen in the lives and writings of Sri Rupa, Sanatana, and Srila Raghunatha dasa Goswamis. By always hearing/reading their anguished, heart-rending words of separation from Radha-Madhava, a fortunate sadhaka will continuously cry and cry until the waves in the river of his tears carry him along to the lotus feet of Priya Radha.


Regarding the uniqueness of living in Vraja Mandala, the Padma Purana (patala-khanda) says, “Anyone who spends even one day in Mathura/Vrindavana will attain Hari-bhakti, aho madhupuri dhanya, vaikunthac ca gariyasi, dinam ekam nivasena, harau bhaktih prajayate.” (Brs. 1.2.237) The Brahmanda Purana says, “One achieves the bliss experienced at the stage of prema just by touching Mathura, parananda-mayi siddhir mathura-sparsha-matratah.” (Brs. 1.2.212)

Of course, this will never ever happen just by living a day in Mumbai, Moscow, Manhattan or anywhere in this maya jagat! The word mathura in Mathura-mandala means “to churn, spin or agitate”. And that’s exactly why residence here is so very special, because Vraja-dhama has the power to agitate one’s mind with thoughts and feelings for Krishna, and make one forget everything else!

From my 29 years of continuous residence in Vrindavana, I can personally say, that unlike anywhere else in the world, Vrindavana has a distinctive other worldly atmosphere or ambience. There is some special enchantment in Vraja that practically every visitor feels upon coming here. Devotion to God is imperceptibly floating in the air. It’s all-pervasive, touching every heart with a drop of joy. It’s the kind of happiness every heart hankers for. This is the taste of Krishna bhakti, and this Vrindavana is the land of Krishna’s love, waiting to embrace all who venture forth.

In Bhakti Ratnakara (chapter 5), Sri Raghava Goswami, a resident of Govardhana, became completely impatient and overwhelmed with bliss when he started narrating the glories and benefits of being in Vraja. He said, “One who bathes anywhere in Vraja Mandala, or sees the Holy Places there is freed from his sins.” (Padma Pur.) “Simply by touching the dust of Vraja, one can attain ecstatic love for Krishna.” (Brahmanda Pur.) “Living in Vraja Mandala is possible only by the grace of Sri Krishna, for without it one can’t stay a second.” (Adi Pur.)

Srila Krishnadasa Kaviraja wonderfully describes the transcendental position the Vrindavana situated right here right now:

“Beyond all spiritual abodes is the abode of Vraja-loka, or Sri Gokula, which is also called Sri Goloka, Shvetadvipa and Vrindavana. Like Sri Krishna’s transcendental body, Gokula is unlimited, supreme and all-pervading. Vraja-loka spreads above and below without any restriction. Although by Krishna’s wish it manifests in the mundane universes, it only has one basic form, and not two separate ones. The soil of Vrindavana consists of thought gems and the forests are full of wish-yielding trees. But one with material eyes, sees it as a mundane place. The true form of Vraja Dhama manifests to one with the eyes of love, as a divine land wherein Krishna IS playing with His beloved gopas and gopis.” (Cc. 5.17-21)

One of best things about living in Vraja, and nowhere else in this universe, is that it enables one to see the pastimes of Radha Govinda Yugala. How is that? Shukadeva Goswami answers saying, “Sri Hari is very intimately connected with and ALWAYS PRESENT in Vrindavana, madhu-vanam yatra sannidhyam nityada hareh.” (SB 4.8.42; and 10.1.28)

Since Sri Krishna, Sri Radha and all the beautiful damsels of Vrajabhumi are still living here right now and eternally in Vrindavana, a raganuga sadhaka who lives here doing bhajana will one fine day see this:

“O, Krishna is here, living eternally in Vrindavana! And I see that Kamadeva Shyama, with His blissful smiling face, is forever increasing the lusty desires of the Vraja gopis, susmita sri mukhena vraja pura vanitanam vardhayan kama devam.” (SB 10.90.48)

In the above verse of the Bhagavata, the first line says jayati jana-nivaso devaki-janma, which means that “Krishna, the son of Devaki (second name for Yashoda), eternally lives gloriously among the cowherds of Vrindavana.” Srila Visvanatha Cakravartipada explains, “The word jayati is in the present case, meaning, “Krishna is victorious and eternally in this world—in Vrindavana, in His Holy Name, and in His Hari-katha.” (Sarartha Darshini tika)

In short, living always in Vrindavana, vraje vasa sada, means at the ultimate level to always meditate upon Radha-Krishna’s asta-kaliya-lilas while, ideally if one can, residing in a nitya-lila sthali like Radha Kunda, Govardhana, Varsana, Nandagoan, Yavata, Seva Kunja, Nidhi Vana or others.

In this regard, Srila Visvanatha Cakravartipada says, “One must meditate upon Radha-Krishna along with Their Vraja lilas, and never meditate on Radha-Krishna without Their pastimes, sri krishna lila sahitayor evopasyatvam, na lila rahitayoh lilayam.” (Raga Vartma Chandrika II.6)

If physical residence in Sridhama Vrindavana is impossible, however, then Sri Jiva Goswamipada advises that one can live elsewhere, but always remember Radha-Govinda’s eternal pastimes in Vrindavana. Physical/mental Vrindavana is best, but only mind in Vrindavana will also bring success in bhajana.

Srila Prabhupada explains, “When one’s mind simply becomes fixed on the lotus feet of Krishna, then one’s mind becomes as good as Vrindavana. Wherever Krishna is, there also are Srimati Radharani, the gopis, gopas and all the Vrajavasis. Thus as soon as one fixes Krishna in his mind, his mind becomes identical with Vrindavana.” (Cc. 2.13.138 p.)

Although one may live outside Vrindavana, one should not be satisfied and complacent with that residence, and never become attached to it. Rather, one should intensely hanker for that auspicious day or the life when one can physically and mentally live in Vraja Dhama absorbed in Radha-Krishna Yugala bhajana

Srila Narottama dasa Thakura beautifully expresses these sentiments in his bhajana, “hari hari! kabe habo vrndavana vasi”:

“O Hari, Hari! When will I be able to live in Vrindavana, and see the beautiful radiant forms of Radha Govinda Yugala? When will I give up the happiness of sleeping in a wonderful, luxurious bed, and smear my body with the dust of Vraja, Vraja dhuli? When will I give up the desire for tasty food, and live on begged food (madhukari) in Vraja?

“When will I wander around the forests of Vrindavana, and sometimes take rest on the cool, sandy banks of the Yamuna? When will I find relief from the scorching sunshine under the cooling shade of Vamshi Vata? When will I sit in a kunja amidst the elevated Vaisnavas? O when will that day come, when I give up everything [and run to Vrindavana]?”

Sri Vrindavana Dhama ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

We while walking along the beach beside the ocean of Srila Prabhupada’s vani, we found some rare gems of his words glorifying Sridhama Vrindavana. By reading and ruminating upon these sacred words, may we all expand our attitudes regarding and our appreciation for Vrindavana. Srila Prabhupada’s quotes have been arranged by topic.

  1. Identity of Vrindavana:
  2. “The earthly Vrindavana Dhama is always a representation of the original Vrindavana Dhama. Consequently Vrindavana Dhama is as worshipable as Lord Krishna. (Cc. 2.16.280 p.)
  3. “This Vrindavana is as good as Krishna.” (721030ND.VRN)
  4. “Always remember Krishna, Vrindavana is Krishna’s land, man-mana bhava mad-bhakto.” (760408mw.vrn)
  5. The Vrajavasis, Born Residents of Vrindavana
  6. “Anyone who is living in Vrindavana, even cats and dogs, they are also glorious, (740816BG.VRN)
  7. [Srila Prabhupada describes the position of the Vrajavasis living in Vrindavana]

“Simply by living [in Vrindavana], if they do not commit any sinful activities, they’ll go back to home [spiritual world of Goloka Vrindavana].”

Disciple: “Do the Vrajavasis need a spiritual master?”

Srila Prabhupada: “No, generally, naturally, the Vrajavasis are Krishna conscious.”

Disciple: “But they don’t have a spiritual master.”

Srila Prabhupada: “Yes, he has a spiritual master because spiritual master is within, caitya-guru. (760408mw.vrn)

III. Visiting Vrindavana

  1. “Shastra says that you should approach to a bhagavata, a devotee who is living in Vrindavana, a pure devotee and surrender unto him. That is tirtha yatra. Not that coming here [to Vrindavana] and taking bath in the Yamuna. (740316SB.VRN)
  2. Living in Vrindavana
  3. “Those who are living in Vrindavana, they should try to understand Krishna tattva [the truth of Krishna]. That is their business.” (721030ND.VRN)
  4. To live in Vrindavana means to know Krishna—how He appeared there, how He played here, how He executed His pastimes here. These are all celestial, all transcendental. Jaya Radha-Madhava Kunja Bihari. (721030ND.VRN)
  5. “As Krishna is worshipable, similarly His dhama is worshipable. We should be very much respectful to Vrindavana-dhama; otherwise we’ll be offender. Dhamaparadha.” (721029SB.VRN)
  6. “If we remain in Vrindavana, we should know that we are living with Krishna. And how much we should be cautious…and careful. Vrindavana Dhama is also Krishna.” (721030ND.VRN)
  7. [We should never commit sins while living in Vrindavana, or anywhere else. But if one living in Vrindavana somehow slips, then Vrindavana will help him.]

“Because I am living in Vrindavana. Vrindavana raja [dust of Vrindavana] will cure me, will purify me. That’s a fact. Yes!” (721029SB.VRN)

  1. “If you actually live in Vrindavana carefully, without committing any offense and sinful life, then in this life you are going to Krishna!!!” (721030ND.VRN)

Living In Vrindavana ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

In a previous article, we mentioned that most of the Gaudiya Vaisnava mahajanas have lived here themselves, and instructed sadhakas to live and do Radha-Krishna bhajana in Vrindavana Dhama. There is a special sweet reason for living in Vrindavana and now it will be revealed!

Gaudiyas generally say that three different activities performed in three different Holy Dhamas quickly give Krishna prema. In Navadvipa Gaura Mandala, Harinama Sankirtana awards love of God. In Jagannatha Puri, relishing Jagannatha Swami’s tasty remnants brings prema perfection. In Sri Vrindavana Dhama, prema comes to one who glorifies, honors, contacts and rolls in the sacred dust, vraja-raja.

On behalf of all sadhakas, Srila Raghunatha dasa Goswamipada says, “How can anyone enter the ocean of Shyama rasa without worshiping the dust of Sri Radha’s lotus feet, and without living in Vrindavana where Radharani’s footprints are found…anaradhya radha padambhoja renum, anashritya vrindatavim tat padankam, kutah shyam sindho rasa avagahah?” (Sva Sankalpa Prakasha Stotram 1)

In other words, without Vrindavana vasa and Vraja-raja, which is mercy-packed with the dust (renum) of Radha’s lotus feet (pada ambhoja), no one can experience the intimate loving moods of Sri Krishna. Living in Vraja affords one the opportunity to worship the foot dust of Vrindavana Vilasini Radha, which of course is not available anywhere else in the universe!

Uddhava Mahashaya, Sri Krishna’s Dvaraka friend and minister, once visited Vrindavana, and later prayed for a future birth as a blade of grass in Vraja just to get sprinkled with dust from the gopis tender feet. Everywhere in Vrindavana, one will find Srimati Radhika’s foot dust and the places of Her blissful pastimes with Her Priyatama Shyama.

The dust of Vraja is not only closely connected to Srimati Radharani, but it is also fully devoted to Her. One popular Hindi bhajana says, “In Vrindavana, each and every pebble and particle of dust is chanting “Sri Radha, Sri Radha”…vrindavana me kan kan bole, Sri Radha Sri Radha!”

Thus, Srila Rupa Goswamipada commands us, “One should always live in Vraja…kuryad vasam vraje sada!” (Bhakti-rasamrta-sindhu) It seems quite clear that serious sadhakas should take shelter of Vrindavana, and live here worshiping the dust of Srimati Radharani’s lotus feet. By this practice, surely one will very quickly attain Krishna prema and the eternal service of Sri Radha.

Sridhama Vrindavana ki jai! Radhika charana renu ki jai!

Vraja raja luthan ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

Can one attain spiritual perfection in one birth?

Yes, but it is rare and usually takes many births of trying for it. In Gita (7.19) Krishna confirms this by saying, “After many births, a wise man surrenders, bahunam janmanam ante jnanavan mam prapadyante. However, the Srimad Bhagavatam does mention three who attained Lord Vishnu and spiritual perfection in one lifetime of sadhana, namely Narada Muni, Dhruva and Ajamila. So keep chanting, serving, surrendering, crying and praying…and hope for the best!

What is so special about dying in Vrindavana?

Sri Krishna Himself answers this question in the Brhad Gautimya Tantra:

“This charming Vrindavana possesses great power because its nature is pure consciousness, and it lies beyond the range of the physical eye, tejomayam idam ramyam adrshyam carma cakshusha. The most delightful Vrndavana is My only abode.

“All the celestial beings, humans, domestic and wild animals, birds, worms and insects who reside in Vrindavana will go to My home [spiritual world, Goloka Vrindavana] when they die, vrindavana ramyam mama dhamaiva kevalam atra ye pashavah pakshi mrgah kita naramarah ye vasanti mamadhishne mrta yanti mam alayam.”

Srila Rupa Goswamipada writes in (brs.1.2.244), “These five limbs of bhakti, which include living in Vrindavana, have inconceivable power to manifest the state of bhava and its object, Krishna, at the same time, achintya shaktir idrshi bhavam tad vishayam prakashayet.”

In his comments on (Brs.1.2.244) Sri Jiva Goswamipada says, “Concerning Deity worship, it is said: “If only once, even by force, one brings the form of the Lord into one’s mind, one can attain the supreme destination by the mercy of Krishna, sakrd yad anga pratima antar ahita manomayi bhagavatim dadau gatim.” Ultimately, perfection entirely depends on the mercy Krishna.

Prema and Vraja Dying

Many think that just by dying in Vrindavana, they will attain Goloka Vrindavana, their spiritual bodies, and the eternal seva of Radha-Govinda Yugala in the kunjas of Vraja. But without a lifetime of intense and focused raganuga sadhana, why would Sri Krishna just give them a spiritual form? Gita 8.6 and all the Gaudiya shastras say a sadhaka will receive an appropriate siddha svarupa based on the desires and bhava he developed during sadhana.

Of course, there can be exceptions to the rule, but generally one gets what he deserves. By sheer causeless mercy, it is possible to get prema and spiritual perfection just at the time of death, even without performing any sadhana whatsoever. In his Govinda Bhashya (3.3.53), Sri Baladeva Vidya Bhusana explains how: “By seeing Sri Krishna while dying, the demons achieved prema, priyata vadina tad drsteh seti bodhyam.”

The best way to spiritual perfection is to live in Sridhama Vrindavana chanting the pure Holy Names of Bhagavan Sri Krishna, and practicing raganuga sadhana bhajana under the guidance of Sri Guru and Vaisnavas. One must always remember that Vrindavana is the divine abode of spiritual mercy, miracles and magic.

Here in Sri Krishna’s lila bhumi, anything can happen. One fine day, you may be walking around Radha Kunda and experience a sudden monsoon shower of mercy. Right there just before you, Krishna will appear pressing His murli to His lips. Smiling through His eyes, Shyama will say, “Come with Me, and I will take you to the eternal land of playful love!”

Vrajabhumi Krpa Shakti ki jai! Sri Krishna Darshana ki jai!

Jai Jai Sri Radhe!

Mahanidhi Swami

In India, Tulasi plants are often seen in the homes of the pious. But unfortunately, many home dwellers take little if any interest in Tulasi-devi. The little known fact is that daily Tulasi care promotes one’s physical and spiritual health.

On the path of love divine, the bhakti-marga, daily darshana and puja are very favorable for cultivating one’s love for Radha and Krishna. In the very least, after morning bath one should offer a few drops of water and respects to Tulasi-devi.

In Hari Bhakti Vilasa (9.126), Srila Sanatana Goswamipada describes 9 ways of serving Srimati Tulasi-devi.

See, touch and meditate upon Tulasi-devi;

Hear about, praise and offer obeisances to Tulasi-devi;

Plant [includes plucking leaves and flowers for Krishna’s seva], serve and worship Tulasi-devi. All these actions award incalculable benefit.

Sri Haridasa Thakura extols the power of serving Tulasi-devi thus: “By always chanting the Holy Names of God and by serving Tulasi-devi, very soon one will attain the lotus feet of Bhagavan Sri Krishna, nirantara nama lao kara tulasi sevana, acirat pabe tabe krsnera carana.“ (Cc. 3.3.137)

By reading this short article, we hope that everyone will deepen their appreciation for Tulasi-devi, and increase their loving care of this greatest of pure lovers of Radha Govinda Yugala.

Tulasi Maharani ki jai! Namo Namo Tulasi Krishna Preyasi ki jai!

Jai Jai Sri Radhe!

Mahanidhi Swami

Why is one person born the son of a Russian business man, and another born the son of an Indian brahmana? Why is one poor, illiterate and unattractive, while another is rich, educated and beautiful?

In a key verse of Bhagavad-gita (13.22), Bhagavan Sri Krishna answers this important and sometimes perplexing question: “A living entity takes birth in a good or bad body due to his previous life’s association with the three qualities of material nature (sattva-raja-tama), karanam guna sango sya, sad as asad yoni janmasu.

The same point is made in the Bible: “The seeds you plant, give the fruit you will eat.” Not only human beings, but every living entity from Sri Brahmaji down to the ant gets his material body due his past good or bad deeds, karma.

Srila Prabhupada comments: “One’s bodily luster and beauty, one’s constitution, one’s activities and one’s qualities all depend on the law of cause and effect. One takes birth in a good or bad family according to his previous association with the qualities of material nature.” (Cc. 3.1.92 p.)

Having established the truth about the cause of one’s birth, we will now describe the fortune available to one taking birth in a brahmana family. Over the years, I have read and heard various negative statements about professional gurus, caste goswamis, and family gurus such as the direct descendants of Sri Nityananda Prabhu and Sri Advaita Prabhu. Of course, sometimes deviations from standard behavior norms or a lack of genuine spiritual credentials may be seen in those posing as “hereditary gurus” or “adhikari gurus”, claiming spiritual authority only on the basis of being a brahmana.

Nevertheless, exceptions are not the rule. As Sri Krishna has proven above in the Gita that a brahmana birth is a reward for one’s previous life of sattvic association and spiritual practices. Thus one should judge each person individually and not as a class.

In Vrindavana, the term “Goswami” generally refers to a brahmana, especially one born in the family of Thakuraji sevaits, which means the brahmana servants or the pujaris of the Deities of major temples i.e. Radha Ramana, Radha Damodara, Radha Govindaji and Sri Bankebihari. These most fortunate and elevated brahmanas are called, “Radha Ramana Goswamis” or “Bankebihari Goswamis” for example.

Then there are the brahmanas born in the family lineages of Sri Nityananda Prabhu or Sri Advaita Prabhu for example, who are called “Vamsha Acharyas” when they initiate as spiritual masters.

Most of these brahmanas are perfectly qualified gurus who offer puja to Thakuraji, teach shastras, deliver spiritual discourses, and give diksha in India and around the world. Many foreigners are being especially blessed and benefited by associating with these transcendental brahmanas who are so kindly and lovingly traversing this troubled planet.

In Gita (6.42), Sri Krishna says, “If a yogi does not attain spiritual perfection even after doing sadhana for a long time, then he will take birth in a family of the spiritually wise, kule bhavati dhimatam. Such a birth is very, very rare, durlabhataram janma!”

Here Bhagavan Sri Krishna Himself is stating how special and rare it is to be born in a brahmana family. The following explanation by Srila Prabhupada perfectly describes the wonderful qualities and most fortunate position of the genuine brahmana acharyas, goswamis and family gurus.

Srila Prabhupada said, “Birth in a family of those with great wisdom is praised herein [by Sri Krishna Bg. 6.43], because the child born in such a family receives a spiritual impetus from the very beginning of his life. It is especially the case in the acharya or gosvami families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters.

“In India there are many such acharya families. By the grace of Lord Sri Krishna, there are still families that foster transcendentalists [spiritual leaders or gurus] generation after generation. It is certainly very fortunate to take birth in such families.” (Bg. 6.42 SP pur.)

This is a most amazing and positive illumination on the truth about the position of Goswami and Family Gurus. May Srila Prabhupada’s perfect teachings henceforward remove all misconceptions and prejudices concerning this topic.

Sri Guru ki jai!

Jai Jai Sri Radhe!