Mahanidhi Madan Gopal Das

Years ago, we published two books titled Sweet Notes 1-2 containing many “English Sutras”, mini teachings on Krishna bhakti. Here we offer you the best those sweets for your pleasure, and the nourishment of your beautiful lives.

Each sweet sutra appears under a specific topic related to perfecting one’s bhakti bhajan.

Detachment:

* Feeling separation from Radha-Krishna separates one from Maya.

Happiness:

*Serve Sri Hari, Guru and Vaisnavas and happiness is yours because seva is BLISS!!!

Independence:

*Real independence is dependence on Krishna.

Guru:

Follow your Guru Sri, and with Krishna always be.

Krishna:

*Krishna is just around the corner, don’t hesitate—turn the corner!

*To Krishna—surrender, serve, and love. And from this world you’ll rise above!

Love:

*One who fills His heart with Krishna’s love, sees Krishna’s love in all.

Maya:

*We remember what gave us pain, think of what we’ll never gain, and hanker for what we’ll never attain.

*Careful…lifetimes pass paying the debt of desire.

Mind:

*Believe… Syama’s seva will save you!

New Year:

*Ending one year, death more near. To Krishna be dear then “Happy New Year!”

Old Age:

*When young, pains come and go. When old, pains come, stay, and take you away.

Pain:

*Karma—lots of pain for little gain. Bhakti—little pain for total gain.

*Feeding your pain gives no gain. Chant the Name and win the game.

Preaching Bhakti:

*See every class as an expression of love.

*Preaching means draw life from Harinama, and give living truth to enliven others.

Sadhana:

*Evolution to perfection means revolution and correction of habits and misconceptions.

*Endeavors in Maya end in defeat. Endeavors in bhakti end in sweet.

*Follow the D.I.P. principle: Always depend on Krishna. Be an instrument of Krishna’s will. And please Krishna with all you do.

*Serve Krishna and maintain your body. Don’t maintain Krishna and serve your body.

*Surrender, prayer and endeavor bring you to Krishna forever.

*Will to serve Guru and Krishna will show the way.

Sense Enjoyment:

*Sense enjoyment blocks the path to Guru and Govinda.

Suffering:

*Suffering brings us to the heart of reality—surrender to Syama.

*Going through hell in your karmic cell. Soon you’ll be well that Krishna will tell.

Surrender:

*Surrender—the biggest revolution in one’s life.

*Surrender means jumping off a mountain, believing Krishna will catch you.

*No submission, no permission, no permission, no admission.

Time:

*What was is past, what is won’t last. Be steadfast. Chant Hare Krishna and have a blast!

Tongue:

*Conquer your tongue, conquer death!

Water:

*Water—You are healing, healthy, pure and sweet. You are life and the taste of Krishna. Thank you, O Krishna, for the wonderful wonder called water.

Sri Krishna Bhagavan ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Many years ago, we published two small books titled Sweet Notes 1-2. Inside there are many “English Sutras”, mini teachings on Krishna bhakti. Here we present the best those sweets for your pleasure, and the nourishment of your beautiful lives.

Each sweet sutra appears under a specific topic related to perfecting one’s bhakti bhajan.

Behavior:

*Respect, love and serve all—be they big or small.

*We see many good examples of what not to do. But be the good example of what to do.

Chanting Hare Krishna:

*As we breathe, so we chant.

Death:

*Surrender to Maya—forever die. Surrender to Krishna—never die.

Dependence:

*Learn one thing: Depend on Krishna, don’t worry, chant more and stay pure.

Detachment:

*A life centered on higher consciousness annihilates all unconscious elements.

Determination:

*All power is in the mantras and the siksa given. Chant, follow and pray—and Guru’s strength will show the way.

*You’ve crossed the ocean half. Don’t turn back. Swim on and reach the land of love—Vrndavana!

Devotion:

*In bhakti, we depend not on our own, but on the power of Krishna.

Difficulties:

*Forgetting your guardian causes your difficulties.

Diksa:

*A lifetime promise:

Up at four, chant some more

For Death no more!

Dreams:

*In Vraja—dreams are reality.

Outside Vraja—reality is a dream!

Faith:

*Invest your faith in Krishna alone. And He’ll never let you down.

Family Life:

*To seniors:

Define the distance between, and make the space as friendly as possible.

*To newlyweds:

Acceptance, tolerance and moderation will deliver you to the destination.

Fault finding:

*Don’t be a good fault finder. But be good at finding Your own faults.

Fear:

*Have no fear—Krishna is here!

He’s always near for you my dear.

Hope:

*Yes! There’s difficulty, but Krishna’s on your side. Your journey of misery will soon end. And to Krishna, you’ll forever tend.

*Krishna sweet aspirations, bring a Krishna sweet future!

Humility:

*Remember always—I am nothing!

But with Krishna’s mercy—I’ll be something.

*Eyes have we and see not.

Ears have we and hear not.

Minds have we and think not.

Krishna:

*Krishna, You are…

my guide, guardian, advisor and friend from beginning to the end.

Krishna, You are…

my provider and protector, my wealth and my health, my task master and inspector.

Krishna, You…

turn my bad to good, and my wrong to right.

Krishna, You are…

my day and my night.

Krishna, You…

remove the darkness with the light of inspiration.

And You are in

my every sensation.

Sri Krishna suddha bhakti bhajan ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Devotees often say, “There are no hard and fast rules in chanting Hare Krishna.” Thus anything goes in the name of nama-japa: chanting on tulsi beads a fixed number of rounds of the maha-mantra, Hare Krishna Hare Krishna Krishna Krishna Hare Hare—Hare Rama Hare Rama Rama Rama Hare Hare.

Since there are no restrictions, many devotees think it’s okay to chant japa while surfing the I-net, driving a car, listening to a lecture, lying in bed, shopping, watching a video etc. etc. To prove their no rules argument, such devotees cite Sri Caitanya Mahaprabhu’s Siksastakam verse 2: niyamitah –smarane- na -kalah, “there are no restrictions regarding REMEMBERING the holy name of Bhagavan Sri Krishna.”

Lord Gauranga only says here that there are no rules about remembering (smarane). Gauranga does not say there are no rules in nama-japa. Mahaprabhu comments on this verse saying: khaaite -shuite yathaa -tathaa -nama -laya, kaala-desha-niyama -naahi, sarva -siddhi -haya, “There is no regulation (niyama) regarding taking the name (nama laya), even while eating or lying down; it will grant all perfection (sarva siddhi).” (Caitanya Caritamrita 3.20.18)

Using Mahaprabhu’s comment, many devotees conclude, “Just see Lord Caitanya said it’s okay to chant nama-japa while lying in bed, eating prasada, or doing anything…”

Sorry, this argument is completely wrong!

In His comment above and in the entire Siksastakam, Sri Gauranga is glorifying the unlimited power, mercy and benefit of Sri Hari Nama-SANKIRTANA (param -vijayate sri-krishna-sankirtanam!). In these two verses, Sri Caitanya Deva is not describing nama-japa, He is talking about the congregational chanting Sri Krishna’s sweet Holy Names.

Sri Caitanya Mahaprabhu is saying you can remember or take Sri Krishna’s name anywhere, anytime in any circumstance. Of course, we should always remember Sri Krishna, and never forget the Lord for even half a moment (lava nimesha). And to do this we must always remember Sri Nama Prabhu, sing His holy names with every breath, and chant “Hari! Hari!” between every bite of food.

Yes, basically there are no rules regarding kirtana or sankirtana. BUT THERE ARE RULES IN CHANTING NAMA-JAPA. If we ignore these rules and chant japa incorrectly, then offenses will arise, and we will never attain our cherished goal of pure love for Radha-Govinda.

The mantra shastras, Bhakti-rasamrta-sindhu, and the Gaudiya Vaisnava lawbook, Hari-bhakti vilasa no. 17, state many rules regarding chanting Hari-nama japa, the Gopala-mantra and other diksha mantras. One should try his best to follow the rules below to quickly achieve success in chanting Hare Krishna nama-japa:

SIX GENERAL RULES FOR NAMA-JAPA:

  1. Avoid the ten offenses to Sri Nama Prabhu.
  2. Daily chant the same fixed number of malas. (ganitrikaam grhita ca mantram Hari Bhakti Vilasa 17.71, 191) “After vowing to chant a certain number of rounds daily (16, 32, 64) one must chant every day without fail, and not chant less than that.” (17.191)
  3. Chant on 108 tulasi beads mala.
  4. Beads should be ROUND in shape. The mala should be arranged in order from the biggest bead to the smallest. (Hari Bhakti Vilasa17.89)
  5. One should not chant with unclean hands, or in an impure state e.g. without bathing, dirty cloth or in bed. (Hari Bhakti Vilasa 17.132, 137)
  6. One must not chant japa while talking, lying down, walking or yawning.

SIX RULES FOR MAXIMUM JAPA BENEFIT: (Hari Bhakti Vilasa 17.121)

  1. Concentrate on Nama by withdrawing your mind from ALL other attractions (distractions).
  2. Cleanliness of mind, body, cloth, asana and chanting place.
  3. Chant Nama while continually meditating on the meaning of the Hare Krishna maha-mantra.
  4. Observe strict silence while chanting japa.

Hari Bhakti Vilasa (17.132-3) confirms this point: “If one speaks while chanting nama-japa, his japa will be fruitless. If while chanting nama-japa one engages in speaking, walking, lying down on bed, thinking of something else, sneezing, hiccupping, yawning, or having an agitated mind, one cannot attain perfection in his nama-japa.”

In other words, it is best not to speak ONE WORD until you finish your daily quota. If you do this, your mind will become very strong, pure, peaceful and determined. Then you can call yourself a Krishna bhakti-YOGI, a serious practitioner of devotional sadhana.

Obviously, any form of “interaction” with one’s mobile phone is breaking this law of silence. Be careful, perfection is not a joke. Will you take your mobile to Goloka Vrndavana?

  1. Maintain a peaceful mind, heart and attitude during nama-japa.
  2. Chant japa with intense eagerness, interest and enthusiasm.

There are three ways of chanting Sri Krishna Holy Names: loudly, softly or silently. Loud chanting means speaking the maha-mantra loud enough that someone can hear it. This is kirtana or sankirtana; IT IS NOT NAMA-JAPA.

It is said that Namacarya Thakura Haridasa daily chanted 192 rounds; 64 chanted loudly as kirtana, 64 inaudible whispering japa (upamshu), and 64 silent in the mind (manasic).

In ISKCON’s beginning days, Srila Prabhupada set the example of early morning chanting by sitting in the temple with his disciples and chanting ONE round loudly. This anecdote however, does not mean that nama-japa should be chanted loudly.

Although there are three forms of chanting Hare Krishna, there are only two forms of chanting nama-japa on beads: inaudible whisper (upamshu) and silent mental chanting (manasic). Hari-sauri personally told me that Srila Prabhupada chanted very softly to silently in upamshu.

In Bhakti-rasamrta-sindhu, Srila Rupa Gosvami describes sankirtana and japa as two distinct practices. Of the sixty-four limbs of bhakti-sadhana, number 32 is sankirtana (uccair bhasha), “loud euphoric congregational chanting of Hare Krishna” and number 33 is japa, “silent meditative chanting on beads.”

The specific japa verse says: mantrasya su laghu uccharo japa ity abhidhiyate, “very, very silent muttering or utterance of the maha-mantra is called japa.” In correct upamshu japa, one mentally focuses on the meaning of the maha-mantra while fine tuning his hearing to the silent movement of the maha-mantra inside the mouth.

The tongue and lips are barely moving as the mantra almost silently resonates within the mouth. The more one meditates on the meaning and concentrates on the “silent sound within his mouth and heart,” the more and more silent the chanting becomes.

Eventually, the mantra meaning and sound merge in the totally absorbed, silent chanting of Hare Krishna within the mind. Soon Sri Krishna’s sweet all-attractive form arises from the concentrated mind, heart and internal hearing. This is manasic japa.

The basic point is that japa chanting is a solitary and silent contemplative practice. We say “I am chanting japa”, but here the word chanting really means “silently speaking” or mentally uttering inside the mouth; unheard outside of one’s lips.

Nama-japa is a deep, powerful form of meditation requiring seriousness of purpose, sense and mind control, and the utmost absolute concentration. Nama-japa brings one face to face with Radha-Krishna within the silent recesses of one’s pacified and pure heart.

Please take your nama-japa very seriously. Attentive, concentrated nama-japa is the best, quickest, easiest and most blissful way to fall in love with Krishna, and enter the eternal realm of joy-filled Vrndavana to lovingly serve Radhe-Syama forever. HARE KRISHNA ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

Since one can practice bhakti anywhere, why does Srila Rupa Goswamipada stress physically living in Vrindavan, kuryad vasam vraje sada? (Bhakti Rasamrita Sindhu 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 (Bhakti Rasamrita Sindhu 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 Shrimad -Bhagavatam and living in Vrindavan. 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.” (Caitanya Caritamrita 2.22.128)

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

The answer is that there is a certain type of “how to” mood of residence in Vrindavan. 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 Shrimati Radhika’s Sakhis and Manjaris, “vrajapure –anurage- vasa, sakhi- gana- gananate.” (Prema Bhakti 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 Shri 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 Vrindavan in the material world, saying, “When the saintly devotees see the empty forests, rivers, mountains and so on in earthly Vrindavan, 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 Shri Krishna.” (Brihad Bhagavatamrita  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 Shri 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!” (Brihad Bhagavatamrita 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?”

By the mercy of Shri Guru and Shri 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 Vrindavan, e- bhava- samsara- tyaji, parama-anande- maji, ara- kabe- brajabhume- jaba, sukhamaya- Vrindavan?” (Prarthana 26)

In his Goswami Astakam, Shrinivasa Acharya perfectly depicts the mood of the six Vrindavan -Goswamis, whom we are trying to follow in our present sadhaka forms (sadhaka- rupena): Greatly agitated and distressed—they wandered everywhere in Vrindavan crying out:

“O Radhe! O Vraja Devi! O Lalite! O Nandanandana! Where are You all now? Are You at Shri- 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).”

To reside in Vrindavan 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 Darshan 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 Shri 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.

ONLY IN VRAJA

Regarding the uniqueness of living in Vraja Mandala, the Padma Purana (Patala-khanda) says, “Anyone who spends even one day in Mathura/Vrindavan will attain Hari-bhakti, aho- madhupuri- dhanya, vaikunthac- ca- gariyasi, dinam- ekam- nivasena, harau- bhaktih- prajayate.” (Bhakti Rasamrita Sindhu 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.” (Bhakti Rasamrita Sindhu 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 Vrindavan, I can personally say, that unlike anywhere else in the world, Vrindavan 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 Vrindavan is the land of Krishna’s love, waiting to embrace all who venture forth.

In Bhakti Ratnakara (chapter 5), Shri 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 Purana)

“Simply by touching the dust of Vraja, one can attain ecstatic love for Krishna.” (Brahmanda Purana) “Living in Vraja Mandala is possible only by the grace of Shri Krishna, for without it one can’t stay a second.” (Adi Purana)

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

“Beyond all spiritual abodes is the abode of Vraja-loka, or Shri Gokula, which is also called Shri Goloka, Shvetadvipa and Vrindavan. Like Shri 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 Vrindavan 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.” (Caitanya Caritamrita 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, “Shri Hari is very intimately connected with and ALWAYS PRESENT in Vrindavan, madhu-vanam- yatra, sannidhyam- nityada- hareh.” (Srimad Bhagavatam 4.8.42; and 10.1.28)

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

“O, Krishna is here, living eternally in Vrindavan! And I see that Kamadeva Shyama, with His blissful smiling face, is forever increasing the desires of the Vraja gopis, susmita- sri- mukhena- vraja- pura- vanitanam- vardhayan- kama- devam.” (Srimad Bhagavatam 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, eternally lives gloriously among the cowherds of Vrindavan.” Srila Visvanatha Cakravartipada explains, “The word jayati is in the present case, meaning, “Krishna is victorious and eternally in this world—in Vrindavan, in His Holy Name, and in His Hari-katha.” (Sarartha Darshini tika)

In short, living always in Vrindavan, 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, 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 Shridhama Vrindavan is impossible, however, then Shri Jiva Goswamipada advises that one can live elsewhere, but always remember Radha-Govinda’s eternal pastimes in Vrindavan. Physical + mental Vrindavan is best, but only mind in Vrindavan will also bring success in bhajana.

Although one may live outside Vrindavan, 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 Vrindavan, 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 Vrindavan, 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 Vrindavan]?”

Sri Vrndavana dhama ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Chitta is a representative of the mahat-tattva within a human being. The Srimad Bhagavatam (3.26.22), says that chitta by nature is pure and peaceful. In pure chitta, one can see Bhagavan Sri Krishna and one’s eternal spiritual form too.

But due to material actions, desires and samskaras accumulated over many lives, the chitta becomes sullied and contaminated like murky water or a dirty mirror. Thus Sri Caitanya Mahaprabhu commands ceto darpana marjanam, “Purify the mirror of chitta or consciousness by chanting the Hare Krishna maha-mantra.” (Siksastakam 1),

Chitta is the subconscious mind or the finer aspect of intelligence which links the atma or living entity with the material body via the ahankara, buddhi, mana and indriya (ego, intelligence, mind, senses). Embedded within the chitta are samskaras and vasanas. One’s consciousness (chitta) is made up of two types of impressions (samskara): those acquired in previous lives (praktana), and this lifetime (adhunika).

Samskaras are inclinations, proclivities, impressions and experiences from this and former lives which cause various vasanas or desires to manifest at particular times. The desires or wants appear as thought waves (vrttis) or thinking about a particular object and how to attain it or reject it. An infinite number of vrttis or thought waves, which disturb the mind with tension, anxiety and restlessness, continuously rise and fall within the ocean of chitta.

Concentration is impossible without mental peace and tranquillity. Mental purity produces perfection in practice. Therefore, one must carefully supress or ignore the thought waves i.e. vrttis, ever-rising from the ocean of chitta. This is best done by absorbing the mind in the transcendental name, form and sweet pastimes of Sri Govindadeva with attention and love. Association with saintly devotees also helps create new, positive and divine “bhakti samskaras” which in turn remove the material samskaras, or inclinations for sense enjoyment.

Krishna nama and bhakti bhajan are indeed the most powerful ways to purify the mind and attain spiritual perfection. Along with bhakti, however, you must also cultivate the proper mentality (abhimana) and physical behaviour, sadacara, to purify and steady the mind. You must always watch and monitor your thinking, feeling and acting.

In all times and places, you should remain equipoised, balanced, unbiased and friendly in all dealings. Be loving, understanding, compassionate, and kind to all. Don’t be envious, hateful or judgemental of anyone.

Time is your most valuable asset. Use it wisely for Krishna’s seva and attaining spiritual perfection. Don’t waste your precious human form of life with “time eating monsters” like gossiping, fault-finding, net surfing, face booking, selfies, mindless messaging, and useless twitter-chatter. Krishna prema will quickly come to one who spends maximum time and energy in spiritual practices.

With enthusiasm, patience and determination you should spend all your free time to realize and see Radha and Krishna right now in this life. At all times, you should feel the urgency: “I absolutely must attain and taste Krishna’s sweet love in this life. Nothing else really matters.”

Pitamaha Sri Brahmaji says: “The fire of sadhana absorption will burn the entire stockpile of your karmic desires, karmani nirdahati kintu ca bhakti bhajan. (Brahma-samhita 54) Keep tuned in here for more posts on chitta and concentration.

Ekanta Krishna bhajan ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Why do raganuga bhaktas especially worship Govardhana shilas?

Sri Krishna Dasa Kaviraja answers in Caitanya-caritamrita (3.6.294-307):

“One day during His gambhira-lila in Jagannatha Puri, Sri Gauranga Mahaprabhu lovingly gave Sri Raghunatha Dasa Goswami the Govardhana Shila that He had been personally worshiping for three years. At that most auspicious time, Mahaprabhu said,

prabhu kahe ei shila, Krishnera vigraha
inhara seva kara tumi, kariya agraha

‘This Govardhana Shila is directly the transcendental form of Sri Krishna. You should attentively worship Sri Girirajaji with great eagerness.’”

Mahaprabhu continued,

ei shilara kara tumi, sattvika pujana
acirat pabe tumi, Krishna prema dhana

“Worship Sri Girirajaji with purity, then you will quickly attain the wealth of Krishna prema”.

‘To worship Sri Girirajaji, you need a jug of water and tulasi manjaris. You should serve Sri Girirajaji with all purity and gopi bhava, sattvika seva ei shuddha bhava kari [gopi-bhava is the purest bhava, shuddha bhava].”

dui dike dui patra, madhye komala manjari
ei mata ashta manjari, dibe shraddha kari

“With faith you should offer eight soft tulasi manjaris [four to each lotus foot].”

“After receiving the Govardhana Shila, Sri Raghunatha Dasa Goswami served Sri Girirajaji with great bliss, anande raghunatha seva karite lagila. Svarupa Damodara gave Sri Raghunatha Dasa Goswami two cloths, a wooden platform and a water jug for Sri Girirajaji puja”.

“When Sri Raghunatha Dasa Goswami worshiped Sri Girirajaji, he saw the shila as directly Vrajendranandana”, puja kale dekhe shila vrajendranandana.” [The carefree, funny, witty lover of the cowherd girls].

In other words, Sri Raghunatha Dasa Goswami worshiped Sri Girirajaji in the raganuga mood of worship.

Sri Krishna Dasa Kaviraja continues,

prabhura sva hasta data, Govardhana Shila
ei chinti raghunatha, prema bhashi gela

“Sri Raghunatha Dasa Goswami submerged in Krishna prema whenever he remembered how Mahaprabhu had given him the Govardhana Shila with His own hand.”

jala tulasira sevaya, tanra yata sukhodaya
shodash upacara ujaya, tata sukha naya

“Great happiness would arise in his heart when Sri Raghunatha Dasa Goswami simply offered water and tulasi to Sri Girirajaji [in the simple Vraja mood of gopi-bhava in raga marga.]

Such joy does not arise even if one worships with all the 16 different articles of Thakuraji puja”. [as done in vaidhi-marga]

“One day Svarupa Damodara said,

ashta khaja sandesha, kara samarpana,
shraddha kari dile, sei amritera sama

‘O Dasa Goswamiji! Now start offering Sri Girirajaji a small amount of khaja [a rich and sweet, crunchy grain sweet] and sandesh [a mild milk sweet]. If you offer these with faith, they will taste just like nectar.’”

shila diya gosani, samarpila govardhane
gunja mala diya dila, radhika charane

“Upon receiving the Govardhana Shila and the garland [mala] of small, shiny red and black dried seeds of the gunja shrub from Mahaprabhu, Sri Raghunatha Dasa Goswami thought, ‘By giving me this Govardhana Shila, Mahaprabhu has awarded me a place near Govardhana Hill. And by giving me this gunja mala, Mahaprabhu has offered me the beautiful, sweet lotus feet of Srimati Radhika.’” [Bengali trans. Sri Advaita dasji]

Mahanidhi Madan Gopal Das

Unlike any other place on earth which may have trees and magical forests, sacred mountains, lakes, rivers and curious creatures, Sri Dhama Vrndavana is directly the transcendental body of Bhagavan Sri Krishna.

In his Brahma-samhita (43) commentary, Sri Jiva Goswami quotes the Brhad Gautamiya-tantra:

panca yojanam evasti, vanam me deha rupakam
kalindiyam susumankhya, param amrta vahini

Sri Krishna says, “O Naradaji! The forest of Vrndavana on earth, comprising five yojanas, is non-different from My body. The sweet nectar filled Yamuna River is the sushumna nadi of My transcendental body of Vrndavana.”

Sri Jiva Goswami: “The unmanifest Vrndavana Dhama, aprakata-vrndavana, in the spiritual sky can be seen by eyes filled with Krishna prema. Moreover, terrestial Vrndavana has a special power in it, i.e. Yogamaya, that allows premi bhaktas to see right here and now before them the blissful, divine lilas of Radha and Krishna going on in Goloka Vrndavana in the spiritual realm. Thus it is said, ‘one can see Gokula in Goloka, and Goloka in Gokula.’”

The verse quoted above, which proves that Vrndavana Dhama is non-different from the spiritual body of Bhagavan Sri Krishna, is cited in many sastras i.e. Bhakti-rasamrta-sindhu (3.4.76); Brahma-samhita verse 43 tika of Sri Jiva Goswami; Gopala Campu (1.1.18); Krishna Sandarbha 106; Brhad and Laghu-Vaisnava Tosani (chapter 11).

Sri Krishna Dasa Kaviraja also confirms that Vrndavana dhama is the body of Bhagavan Sri Krishna. When Caitanya Mahaprabhu gave His personal Govardhana Sila to Sri Raghunatha Dasa Goswami, He said:

ei sila krsnera vigraha inhara,
seva kara tumi kariya agraha

“O Dasa Raghunatha! This Govardhana sila is directly the transcendental form of Sri Krishna, so you must worship Giriraja with great eagerness.” (Caitanya Caritamrita 3.6.294)

puja kale dekhi silaya, vrajendra-nandana

“At the time of puja, Sri Raghunatha Dasa Goswami saw his Govardhana sila as Vrajendranandan Sri Krishna.” (Caitanya Caritamrita 2.6.300)

Saints say that Govardhana is Visnu Parvata, and He is also the tilaka gracing the elegant forehead of Govinda’s transcendental body of Vrndavana.

The question may be asked, “Ok, fine, Vrndavana is the transcendental body of Sri Krishna. But is there any chance that I will ever see Radha and Krishna while living in Vrndavana?” Sri Jiva Goswami answers this question by saying YES! Then he gives a meditation from Gautamiya-tantra (chapter 4) to attain Krishna’s darsana:

“The entire Vrndavana community of millions of gopis, cows and calves has descended from Goloka Vrndavana. In Vraja, lacs of blossoming lotus-eyed gopis worship Sri Hari with the flowers of their ecstatic emotions.

ahar nisam japen mantram, mantra niyata manasah
sa pasyati na sandeho, gopa rupa dharam harim

“To get darsana of Sri Hari and the gopis, you should continually chant japa of the Krishna/Gopala diksa mantra day and night with single-minded attention. Then without any doubt (na-sandeho) you will see Krishna the cowherd boy of Vrndavana.”

Sri Jiva Goswami quotes the Trailokya-sammohana-tantra: “Any sadhaka who chants the eighteen syllable Krishna/Gopala diksa mantra WILL DEFINITELY SEE SRI KRISHNA, the cowherd boy.”

Barefoot in Vraja

Before we get to the main point of this post, let’s hear some Vraja dhuli mahima, about the greatness and transcendental significance of the sacred dust of Vrndavana.

Throughout His Vraja lila, Govinda Gopala ran all over Vraja mandala without any shoes or socks. The Srimad Bhagavatam (10.15.1) says:

Padaih vrndavanam punyam ativa cakratuh

“Krishna especially beautified the land of Vrndavana by imprinting upon it the marks of His lotus feet.”

In Gopi-gita (SB 10.31.11), the cowherd damsels of Vraja cry out:

nalina sundaram natha te padam,
sila trnankurahi sidatiti nah

“O Natha! O Kanta! Your feet are softer and more beautiful than a blue lotus. Thus, O Krishna, You must be feeling great pain when You step on the spiked husks of grains, dried grass and sprouting plants while herding Your cows.”

Sri Caitanya maha-krpa-patra, Sri Kavi Karnapura says, “The pure, colorful dust of Vraja kicked up by the cows’ hooves and sprinkled on Krishna’s curly locks by the gentle breeze looks like pollen sprinkled on the body of a beautiful bumble bee.’ (Krishnaika Kaumudi, 5th ray)

Radha Rasa Sudha Nidhi (14):

radha padanka vilasan madhura sthalike

“The lila sthalis of Vrndavana are sweet and beautiful because of Radha’s pastimes and Her footprints.”

“We should understand that the dust of Vraja is the foot dust of Srimati Radhika. Endless honey-sweet streams of mahabhava flow from Sri Radharani’s lotus feet to saturate the dust of Vrndavana with the nectar of Her astonishing love for Krishna.

“There is no doubt about it that one can attain Giridhari Sri Krishna by serving this unlimitedly powerful divine dust. Thus Krishna’s eternal associates like Uddhava pray for birth in Vraja as a blade of grass just to get covered by this transcendental dust.” (Prema Bhakti Candrika 107 tika, Pandit Sri Ananta Das Babaji Maharaja)

Besides these few entries, there are literally hundreds of sastric statements and poems in Sanskrit, Bengali and Hindi glorifying the power and benefits of the amazing transcendental dust of Vraja Bhumi. All of these scriptures prescribe going barefoot on parikrama, and thousands of years of tradition have upheld this injunction.

Unfortunately, today we see lots of Vraja yatris performing parikrama of Giriraja, Vrndavana or Radha-kunda while wearing regular shoes, thin “baby” shoes or layers of socks. Acts of devotion like parikrama are included in the fourth limb of nava-vidha bhakti (pada- sevanam).

The purpose all sevas like chanting Hare Krishna japa, studying Srimad Bhagavatam, worshiping Krishna murtis, and parikrama is to please Bhagavan and receive His blessings.

We highly doubt that Sri Krishna will be very happy with or bless anyone who walks on His transcendental body (Vrndavana) while wearing shoes and socks on his/her feet.

Of course, our mushy minds will mutter— “O my feet are too soft and tender. I may get cut or bruised if I go bare foot. I have to protect my feet so I can go to work on Monday. Besides it hurts and it’s painful.”

All these things may be true, but what about the gain gotten from the pain of surrender?

Sadhu vani says that one can get Krishna prema in Navadvipa Dhama from Harinama Sankirtan; in Sri Ksetra Dhama from eating Jagannatha maha-prasadam, and in Vrndavana Dhama prema from contacting the dust, Vraja dhuli.

But how will this prema-giving, mercy-rich, sweet dust of Vraja get through the shoes and layers of socks? When prema is waiting for the taking, pampering one’s feet over receiving the mercy of Vraja is a most paltry proposal.

For centuries, yatris and the saints of Vraja have covered themselves with the precious dust of Vraja—seeing it as the ultimate goal of their lives. When Krishna’s uncle Akrura arrived in Vrndavana, he rolled in the dust of Vraja and honourably held it on his head.

The Gaudiya Vaisnava poets sing:

tyajiya sayana sukha vicitra palanka
kabe vrajera dhulaya dhusara habe anga

“When will I give up the happiness of sleeping in a wonderful bed, and cover my body with the dust and dirt of Vraja?”

It our cherished hope that the gentle words appearing here will encourage devotees to do whatever it takes to make Krishna smile. Our motto should be: “Soul first, body second”.

In other words, perform acts of sacrifice by depending on Krishna, and watch what miracles of mercy manifest in your lives.

Vraja dhuli ki jai! Vrndavana Dhama ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

The perfection of human life is to serve, love and please Bhagavan Sri Krishna with all of one’s thoughts, words and deeds. This is the ultimate Sanatana Dharma, eternal religious practice. Bhagavan Sri Krishna tosana is human perfection.

Today many devotees are taking up the way of Veganism which shuns all products from mother cow, Sri Gaumata. However, for Gaudiya Vaisnavas and all Krishna bhaktas, cows and their wonderful products are essential in the worship of Sri Sri Radha and Krishna. Bhagavan Sri Krishna aka Gopal and Govinda very much loves cows and their milk, butter, yogurt etc. Krishna is eternally famous as “Makhan Chor” and “Damodara-the Mischievous Butter Thief”.

Sri Caitanya Mahaprabhu and all His associates regularly offered and ate Sri Jagannatha maha-prasadam prepared from cow’s milk. Mahaprabhu and His followers propagated the Yuga Dharma of Sri Harinama Sankirtana while using karatals, and mrdangas made from clay and cow hides.

It’s a fact that the demon milk industry wallas are mistreating cows and just ripping off their milk for profit. This is the sorry state of Kali-yuga.

Becoming a Vegan is one way to sympathize with and serve these cows and protest against the Godless demons. But another way is to be a Krishna bhakta, and offer their milk in the seva of Bhagavan Sri Krishna. By engaging these poor cows in Krishna’s pleasure, they will receive great spiritual benefit and elevation.

The Puranas predict that in the future of Kali-yuga, there won’t be any cows, goats, buffalo, camels or any kind of milk whatsoever available. Then at that time, Krishna’s bhaktas will have to resort to soya milk and soya cheese to make offerings for Krishna’s pleasure. Until that unfortunate time arrives, however, we should offer Krishna what He loves, and depend on Krishna to protect us and deliver us. In this way, Krishna bhaktas stay pure in mind, acts and reactions because all is done to please Krishna.

Krishna dharma is sanatana, and beyond all modern standards of morality and mundane sentiments. Veganism and other such compassionate movements are very good on one level, especially for those who are not Krishna bhaktas. However, Veganism, in and of itself, is not transcendental and pleasing to Bhagavan Sri Krishna.

CONCLUSION:

The objective of human life is not just morality or sentiments, but the pleasure of Bhagavan Sri Krishna, Hari tosana. So as Krishna bhaktas, we should keep offering Krishna varieties of cow’s milk products, honor Krishna’s sacred remnants, and also help and serve cows in whatever way we can.

In addition, if all the Vegans and Krishna bhaktas unite in the global performance of intensive public Harinama Sankirtana, then the entire polluted atmosphere of Kali-yuga will be purified, the collective consciousness of the world will be cleaned, and a new age of universal peace, harmony and happiness for the cows and all living entities will prevail.

Sri Gaumata seva ki jai! Gopala Makhan Cora ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Whether a Vaisnava is in the category of a mukta purusa, siddha, uttama, madhyama, or kanishta, all Vaisnavas do the following:

* Accepts Gopala mantra diksa from a qualified Guru

*Daily worship Sri Krishna

*Daily chant a fixed number of Sri Krishna’s names on mala

*Eat only Krishna prasadam

*Cultivate the four religious principles of truth, mercy, purity and penance

*By following four daily regulative principles:

  1. eat only pure vegetarian foods & NO onions, garlic, eggs, vinegar etc.;
  2. avoid wine, liquor, drugs, cigarettes and all intoxicants;
  3. don’t play lotteries, cards, bridge, slot machines, gambling, etc;
  4. don’t intimately mix with men and women outside marriage;

*Daily serve Sri Hari, Sri Guru and Vaisnavas

*Never offend sadhus or devotees with thoughts, words, actions

*Always behave like a pure Vaisnava

*Display humility, respect and compassion towards all living entities.

If one does not exhibit these qualities and activities, he or she is not a Vaisnava. Sri Caitanya Mahaprabhu instructed Sri Sanatana Goswami and all of us about correct Vaisnava behavior.

asat-sanga-tyaga- ei- vaisnava –acara,
stri- sanga- eka asadhu, krishna- abhakta- ara

“A Vaisnava should always give up and reject the association of materialists; women exploiting men; the unsaintly and the non-devotees.” (Caitanya Caritamrita 2.22.87)

Pure Vaisnava sadhu sanga ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Because they are the ideal periods for meditation and divine absorption, the three best times to chant Hare Krishna nama japa are:

1) Early Morning: 3 AM to 6 AM

2) Half Hour Before Sunrise: New Delhi today appx. 545 AM—615AM

3) Half Hour Before Sunset: New Delhi today appx. 6PM—630PM

Timings will vary according to your location.

The following answer regarding why these are the best meditation periods comes from the Vedas, Upanisads, Yoga and Mantra sastra, and from the tradition and experience of enlightened souls past and present.

Period one is called the Brahma Muhurta period because these three hours are sattvika, serene, saturated with prana, and blessed with the vibrations of visiting saints, rishis and devas like Rishi Narada and Sri Brahmaji.

During this time, many liberated souls and elevated saints are wandering over the earth (especially in Vrndavana and other divine dhamas) to see and bless anyone performing spiritual sadhana during these three precious hours.

Period two and three are very unique because for everyone, ONLY at these two time junctures i.e. night to day and day to night the air passing through both nostrils is equal and balanced. In yogic terms, this means the heating Sun breath moving through the right nostril (pingala), and the cooling Moon breath moving through the left nostril (ida) are both equal.

When the air flows equally in both nostrils, the Sushumna nadi activates and alters the body chemistry so that meditation becomes EASY. All physical and mental desires are suspended. The mind becomes calm because no mental fluctuations exist at these times.

The synergistic balance of the Moon and Sun breaths at these two times enables one to have mystic experiences, spiritual visions and darsana of one’s beloved ista-devata such as Radha-Govinda. All human beings breathe through both nostrils just before death.

In other words, these are the easiest and most beneficial times to deeply meditate on the meaning of the maha-mantra, and the transcendental forms and pastimes of Radha and Krishna.

To take advantage of these amazingly, auspicious times, temples and devotees daily worship their ista-devatas just before sunrise (mangala aratika), and just before sunset (sandhya aratika).

It is a phenomenon that every day about half hour before sunrise the temperature drops and the wind blows. Why? The sadhus say the wind is caused by the swift departure of the visiting rishis and devas returning to their celestial abodes. As the saints wander the earth before sunrise, at dusk, Mahadeva Siva and his associates roam the planet to bless the devotees doing bhajan then, and harass the impious engaged in sense pleasures.

IN SUMMARY

Pranayama and meditation are vast subjects. We just shared a few points to help devotees get the best from their Hare Krishna nama japa. Basically, the idea is you that should arrange your daily schedules so at one, two or even all of these special three times, you are sitting peacefully chanting japa.

For example, if you are busy family person and can’t get up at 3, 4, or 5AM—then at least make sure you are chanting japa during the 30-40 minutes before sunrise or later before sunset. You can do all other things after this.

Before chanting diksa mantras one must fully bathe, apply tilaka and dress in clean clothes. However, for Hare Krishna nama japa no ritual or physical purity is needed. Just wash your face, feet, hands, do acamana, sit down, chant and meditate.

Absorbed Hare Krishna japa ki jai! Jai Jai Sri Radhe!