Tag Archive for: Bhakti

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“O Krishna — Give Me Hare!”

Mahanidhi Madan Gopal Das

Sometimes devotees attracted to raga-marga think that continuous chanting of Radha Nama, “Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! is the means to perfection.

They say, “Radha is the goal, so only Radha is important. Thus when I chant my Hare Krishna japa, I am just thinking Radhe! Radhe! Radhe! Radhe! Radhe! Radhe!”

Such devotees are innocent and well-meaning, but not very clear in their understanding of Gaudiya Vaisnava tattva siddhanta. Of course, sometimes the enthusiastic chanting of Srimati Radharani’s Divine Name is and can be done on special occasions like Radhastami, Vraja Mandala Parikrama, during a Bhagavata sapataha or special festivals.

How do they get this idea? Believe it or not, this misconception of innocent devotees arises after they sincerely read the Goswami granthas. After reading they conclude that Radha’s name is everything, and we should just chant Radhe! Radhe!

There are many but we will cite one verse as an example:Gaudiya Vaisnava mahajana Sri Prabodhananda Sarasvati writes, “The nectarean name of Sri Radha—the complete form of prema, rasa and ananda—is my very life!” (Radha Rasa Sudhanidhi 97)

Yes, our purvacharayas often glorify the amazing power and fantastic benefits of chanting Radha nama in their books. However, such verses should be seen as beautiful praises of Sri Radha’s Divine Name arising from their personal loving ecstasies.

Such ecstatic premi bhaktas are described in the Srimad Bhagavatam (11.2.40): “At the stage of prema, a devotee will incessantly chant his favorite name of His beloved Bhagavan [sva priya nama kirtya]. Melting his heart, the ecstasy of prema will make him laugh, cry, become restless, and sing and dance like a madman without caring for anyone or anything.”

evam vratam sva, priya nama kirtya, jatanurago, drutacitta uccaih
hasaty atho roditi, rauti gayaty, unmade van nrtyati, lokabahyah

One should not think however that such verses are establishing a new sadhana, a more powerful mantra to chant, or a fast track to perfection. The prime sadhana for all Gaudiya Vaisnava devotees is chanting Sri Krishna nama along with meditation upon the meaning of the mantra, and the form, qualities and pastimes of Radha-Krishna who are personally present in the Hare Krishna maha-mantra.

Sri Chaitanya Mahaprabhu was not chanting Radhe! Radhe! Radhe! Radhe! Rather, Mahaprabhu chanted Krishna nama, and gave the same instruction to most everyone He met, which indirectly includes all of us. Raising His radiant golden arms into the spiritual sky, Gauranga told one and all, “Continually chant the Divine Name of Sri Krishna, and serve Krishna and the Vaisnavas, prabhu kahena krsna seva vaisnava sevana, nirantara kara krsna nama sankirtana.” (Caitanya Caritamrta 2.15.104)

In the same book wonderfully praising exclusive Radha nama chanting, Sri Prabodhananda Sarasvati also gives the conclusive truth regarding the proper sadhana for all raganugiya bhaktas.

Sri Prabodhananda Sarasvati says, “May Sri Radhika, the very life of Sri Krishna, be pleased with me when I fill my consciousness with the nectar lake of govinda-katha; and pass my days glorifying Krishna’s qualities, performing His archana and puja, and living in loving relationships with His devotees.” (Radha Rasa Sudhanidhi 115)

The conclusion of this topic and the essence of nama-bhajana for manjari bhava upasakas is given by Sri Prabodhananda Sarasvati himself in the following verse:

“I always meditate on Krishna wearing a peacock feather crown; I chant Krishna’s Divine Names; I always perform archana and puja of Sri Krishna; I chant the Krishna mantra [gopala-mantra], His best mantra; and while doing all this I continually hold the cherished desire in my heart to attain the service of Sri Radha’s beautiful lotus feet!” (Radha Rasa Sudhanidhi 259)

dhyāyantaṁ śikhi-piccha-mauli-maniśaṁ tan nāma-saṁkīrtayan
nityaṁ tac caraṇāmbujaṁ paricaran tan-mantra-varyaṁ japan
śrī rādhā padāsyam eva paramābhīnṭaṁ hṛdā dhārayan
karhi syāṁ tad anugraheṇa paramādbhutānurāgotsavaḥ

Basically, the final word is that the Hare Krishna maha-mantra means, “O Krishna, give me Radha!”

Harinama sankirtana ki jai! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Jaya Jaya Sri Radhe!

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Beautiful Truths of Bhagavata 010 “Vrajavasis’ Astonishing Prema”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Vrajavasis’ Astonishing Prema

aho -bhagyam -aho -bhagyam
nanda-gopa-vrajaukasam
yan-mitram -paramanandam
purnam-brahma -sanatanam

Aho! How greatly fortunate are Nanda Maharaja, the cowherd men and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune, because Krishna gives them prema, which is the highest bliss, eternal and complete.(Srimad Bhagavatam 10.14.32)

Sri Sanatana Goswami tika:

Krishna acts for the benefit of the Vraja-vasis not just in certain situations but always. And Krishna not only delivers the Vrajavasis from fear but also gives them the highest varieties of ecstasy. Thus Krishna is the source of their intense happiness, and they consider Krishna their dearmost friend.

Were Krishna merely Bhagavan, their love for Krishna would be severely restricted. But Krishna, at once, is both the Supreme Absolute Truth and the dear friend of the residents of Nanda’s cowherd village. (Brhad Bhagavatamrtam 3.7.98)

Sri Jiva Goswami tika:

Oh (aho)! Brahmaji is astonished over the inconceivable good of the Vrajavasis. He repeats the phrase to show their extreme good fortune and indicate his still greater astonishment.

Anandam hints at the shruti which says vigyanam -anandam -brahma: parabrahman Sri Krishna is knowledge and bliss. (Brhad-aranyaka Upanishad 3.9.32)

Other forms of Bhagavan also give prema. But bliss personified, Sri Krishna gives prema to the Vrajavasis. This is to be known from the shruti alone. Parama combined with ananda means extraordinary sweetness.

There is something else which is astonishing: this bliss is eternal. Someone may have a little amount of bliss, but that is not eternal. These cowherds have eternal bliss.

Sri Visvanatha Cakravartipada tika:

After praising the ragatmika vatsalya-prema (deep spontaneous parental affection) of the Vrajavasis, Brahmaji glorified those with ragatmika sakhya-prema (mitram), relishing intimate relationships with Sri Krishna.

As a friend (mitra), Sri Krishna is not a temporary friend; Krishna is the eternal friend (sanatana) of Sridama and others (yat).

All the inhabitants of Vrndavana ruled by Nanda Maharaja (nanda –gopa- vrajaukasam) down to the birds and beasts were indescribably fortunate because they became the friend of parama -anandam -brahma –sanatanam Bhagavan Sri Krishna.

Therefore, the Vrajavasis give the topmost bliss to Krishna, and receive the topmost bliss in return. Witnessing this exchange of supreme, selfless love, Brahmaji repeats the phrase aho bhagyam twice to indicate His extreme bliss and astonishment.

Sri Visvanatha Cakravartipada ki jai!

Mahanidhi Madan Gopal Das comments:

Sri Chaitanya Mahaprabhu quotes this verse from Brahma Stuti while enlightening Sarvabhauma Bhattacharya about the Personality of God (Caitanya Caritamrita 2.6.149). In Vraja Vilas Stava (42), Sri Raghunatha Dasa Goswami glorifies the cowherds of Vrndavana:

“I worship the best of cowherds, who have attained the greatest happiness that can be achieved in the entire universe. The Vrajavasis are protected by Krishna with more love than He feels for millions of universes. The Vrajavasis are always eager to protect even the particles of dust falling from the edges of Krishna’s beautiful lotus-toenails.”

Although the Vrajavasis directly witness Krishna’s unlimited power when He kills demons, their conception of Krishna as Nanda’s son is not even slightly slackened. Their unbounded love for Krishna simply increases.

Brahmaj repeats “aho bhagyam, aho bhagyam” to highlight the incredible good fortune of Sri Krishna’s cowherd clan in Vrndavana. Thus we continually pray for a particle of mercy dust from the beautiful lotus feet of Nanda Baba. And for time eternal, we will worship the sacred dust of the cowherds, the cows and the transcendental land of Vrndavana!

Vrndavana dham ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 009 “Beauty & Compassion”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

This post will present two Bhagavatam verses which best display Bhagavan Sri Krishna’s unique transcendental qualities of unexcelled beauty and unfathomable compassion. Acaryas tell that Vyasadeva directed his students to recite these two verses to Sri Shukadev who had run away into the forest to escape the bondage of samsara.

Upon hearing these astonishing verses, Shukadev become so overwhelmingly attracted and amazed that he abandoned his absorption in impersonal Brahman. He returned to his father’s ashram and heard the Srimad Bhagavatam from Vyasadeva. As a result, Shukadeva became great devotee of Radha and Krishna.

When Sri Nityananda Prabhu heard the venu-gita verse describing Sri Krishna’s gorgeous, beautiful divine form, He uttered “Ha Krishna!” and fainted, manifesting the eight ecstatic symptoms in His body. (Chaitanya Bhagavata 2.4.9)

Sri Pandit Baba said the following verse spoken by the gopis, whose matchless love for Krishna gives them the greatest perception, is the best verse describing Sri Krishna’s exquisite natural beauty. We humbly suggest that all devotees should learn these two most important verses for constant remembrance.

Krishna: Reality the Beautiful

barhapidam -nata-vara-vapuh, -karnayoh –karnikaram
bibhrad -vasah -kanaka-kapisham, -vaijayantim -ca -malam
randhran -venor -adhara-sudhaya, -purayan -gopa-vrndair
vrndaranyam -sva-pada –ramanam, pravishad -gita-kirtih

“Shyamasundara is entering the forest of Vrndavana accompanied by His cowherd boyfriends. In Krishna’s turban there is a peacock feather; over Krishna’s ears, a yellow karnikara flower; on Krishna’s body, a yellow dhoti glitters like gold; and around Krishna’s neck, extending down to Krishna’s knees, is a heart-stealing garland strung with five kinds of fragrant forest flowers.

Krishna’s beautiful dress is like that of an expert dancer on a stage, and the nectar of Krishna’s lips flows through the holes of Krishna’s flute. Singing Krishna’s glories, the cowherd boys follow from behind. In this way, this Vrndavana, which is more charming than Vaikuntha, has become even more beautiful by the impressions of Sri Krishna’s lotus feet, which are marked with the conch, disc and other symbols.” (Srimad Bhagavatam 10.21.5)

Sri Sanatana Goswami tika

The Vraja gopis are the best analysts of the glories of Krishna’s flute, which they frequently praise for its captivating power. More than anything else, the sound of Krishna’s flute most fully expresses the essence of Krishna’s sweetness (madhurya). This form of Krishna with attractive forest dress is the one which disturbed the gopis’ minds. Venugopal played the flute with a special bhava, which enchanted Him as well as the gopis.

Sri Jiva Goswamipada tika

Sri Krishna’s pearl necklace and gold armbands are not mentioned because of the overwhelming attractiveness of Krishna’s forest ornaments. The phrase “filled the holes of the flute with the nectar of His lips” indicates that the deep sound of Krishna’s flute would be as attractive, pleasing and satisfying as the nectar of Krishna’s lips. Vrindadevi cleaned and decorated the forest specially with the intention of stimulating Krishna for intimate pastimes with the Vraja gopis.

Sri Visvanatha Cakravartipada tika

Sometimes Krishna wore one karnikara flower on the left ear and sometimes on the right ear to express the intoxication of His youth. Krishna purposefully dressed in an artful way to display His youthful charms in order to incite romantic desires within the gopis. Krishna’s flute song fully exhibits its powers by conquering the Vraja-gopis with Cupid.

The Limit of Compassion

“Krishna is so merciful that He gave Putana rakshasi the position of mother. You will never find in any country, at any time, in any grantha, any shastra, such a merciful Lord as Krishna. This is the message of Srimad Bhagavatam.” (Sri Gaur Govinda Swami)

“Upon hearing the following verse, Pundarika Vidyanidhi, an eternal associate of Sri Caitanya Mahaprabhu, became very serious. He began to throw his hands and feet left and right. He began to roll on his bed, tearing off his silk clothing and the silk sheets. He was pulling out his beautifully curled and decorated hair.

He began to cry, ‘Of whom should I take shelter but that most magnanimous Sri Krishna? Where should I take refuge, without such a great master.’ With this upon his lips, he was rolling on the floor in ecstasy.” (Sri Swami B.R. Sridhar)

aho -baki –yam,- stana-kala-kutam
jigham –sayapaya, -yad -apy -asadhvi
lebhe -gatim dhatry, -ucitam tato ’nyam
kam -va -dayalum, saranam -vrajema

Lamenting in separation from Sri Krishna, Uddhava sighed, “Aho, how wonderful it is! Although the Putana-witch came to kill Krishna with her poison-smeared breasts, Krishna granted her the position of a nurse in Goloka Vrndavana! To whom else but this merciful Krishna, who grants a good destination even to someone who simply dresses like a devotee, should I take shelter?” (Srimad Bhagavatam 3.2.23)

Sri Visvanatha Cakravartipada

Even though Putana, who feigned the sentiments of a mother, gave Krishna poison to kill Him, she attained a position in Goloka similar to the nurses of Krishna named Ambika and Kalimba. Though Putana only had the dress of a devotee, she attained love suitable to a devotee. Though she hated Krishna, Krishna made her a special example. This incident shows Krishna’s quality of giving liberation and bhakti to even those who hate him.

Bhaktivedanta Swami Srila Prabhupada tika

Here is an example of the extreme mercy of Bhagavan, even to His enemy. Krishna may assume the form of a baby or a shape other than that of a human being, but it doesn’t make the slightest difference; Krishna is always the same Supreme Godhead. This lila shows that Krishna accepts the least qualification of a living entity and awards one the highest reward. Therefore, who but Sri Krishna can be the ultimate shelter?”

Sri Ananta Dasa Babaji tika

“Whose heart will not be filled with hope after hearing how merciful Govinda redeems the fallen by kindly rewarding a witch who came to kill Him? Then what can we say of the destination of spontaneous and sincere devotees.”

Srimad Bhagavatam ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 008 “Rasika Essence of Vedanta”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Srimad Bhagavatam is the Rasika Essence of Vedanta

In Varanasi, for two months, Sri Caitanya Mahaprabhu instructed Sri Sanatana Goswami in all the truths of Krishna bhakti, shikaila-bhakti-siddhanta. (Caitanya-caritamrta 2.25.3)

While glorifying the Bhagavatam, Mahaprabhu said, “Srila Vyasadeva, the author of the Vedanta, has personally explained the sutras of Vedanta in the Srimad Bhagavatam.” (Caitanya-caritamrta 2.25.142)

Mahaprabhu then quoted key verses to establish the unique position of Srimad Bhagavatam.

sarva-veda-itihasanam
saram-saram-samuddhrtam

Mahaprabhu said, “The quintessence of all Veda and histories is collected in Bhagavatam.” (Srimad Bhagavatam 1.3.41: Caitanya -caritamrta 2.25.145)

Sri Visvanatha Cakravartipada tika (Srimad Bhagavatam 1.3.41): “Vyasa affectionately fed the Bhagavatam, the essence of the essence of the Vedas, which is like butter appearing from churning yogurt, to his son Shukadeva. This indicates that his effort of churning the Vedas was successful. And Shukadeva, though the best of the self-realized souls, ate that butter of the Bhagavata with great greed because of its wonderful taste.”

Continuing, Chaitanya Mahaprabhu cites the Twelfth Canto to show the supreme power and effect of the Srimad Bhagavatam.

sarva-vedanta-saram-hi
sri-bhagavatam-ishyate
tad-rasamrita-trptasya
nanyatra- syad –ratih- kvacit

“Srimad Bhagavatam is the essence of all Vedanta philosophy. One who has felt satisfaction from tasting the rasa amrita of Bhagavatam will not be attracted to anything else.” (Srimad Bhagavatam 12.13.15)

Just see the astonishing effect of tasting the mellow beauty, sweetness and charm of the Srimad Bhagavatam! The word ratih means attraction, attachment and love. The fabulous taste and experience of the Bhagavatam makes one lose interest in anything else but Radha and Krishna, and Their eternal loving service in the bowers of Vrndavana.

Srimati Radhika, in the delirium of mahabhava in separation from Her Priyatam Shyam, reveals the unlimited power of Bhagavata shravan.

Srimati Radharani said, “To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living.” (Srimad Bhagavatam 10.47.18)

Commenting on this verse, Sri Visvanatha Cakravartipada says, “In this verse Srimati Radharani is saying, ‘Just hearing about Krishna’s pastimes is nectar for the ears. Even one drop of this nectar completely destroys the propensities of mutual friendship between men and women.

‘If a wife hears Krishna lila, she will immediately give up affection for her husband. And so to the husband will give up affection for his wife. If a mother hears about Krishna, she loses all affection for her children. The same is also true for a child in connection with his mother and father. Thus, by this mutual rejection they all become totally ruined.’

‘Just by hearing about Krishna they immediately give up their homes and families, including even their parents and sisters-in-law who then suffer with no other means of support, and without even enough money for the next day’s food.’

‘Alas! Alas! Even if we disregard that their wives and children may die, even they themselves fail to become happy. They are penniless after leaving their families, due to having forgotten to tie up even a few coins in their cloth, because of the agitation of their minds while leaving.’

But it may be questioned, “How do they maintain their lives?”

Radha answers, ‘Like birds, they live by begging, just collecting small amounts of wheat and other grains, rather than taking substantial charity from one person. Or they come begging here in Vrndavana, the place of suffering, and suffer even more in our association.’

But someone may object, “Krishna lila is like a poisonous mixture of sugarcane juice and powdered seeds of the dhatura plant.”

To this, Radha replies, ‘For this reason Krishna has accepted the role of the Supreme thinking, “Just like the gopis, I will make all people fall into the ocean of suffering.”

‘Indeed, seeing others’ suffering is Krishna’s only happiness. As a result, Krishna must bear the consequence of giving such misery to others, not Vyasa and other sages.’

Sri Visvanatha Cakravartipada concludes his amazing commentary, “As we can see there are thousands of implications in this verse. Through condemnation Radha is indirectly praising Krishna, and thus establishing the superexcellence of shuddha-bhakti.”

Srimati Radharani ki jai! Srimad Bhagavatam ki jai! Sri Visvanatha Cakravartipada ki jai!

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Beautiful Truths of Bhagavata 007 “Sweetest Fruit of Veda”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Srimad Bhagavatam is the Tastiest Fruit of Vedas 

nigama-kalpa-taror galitam phalam
shuka-mukhad amrita-drava-samyutam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah

“O refined ones of sensitive taste! O fortunate souls! From the mouth of Shukadeva, constantly drink the Bhagavatam, which is the luscious fruit fallen from the tree of the Vedas. This fruit is immortal liquid, the essence of sweetness and it includes all types of liberation.” (Srimad Bhagavatam 1.1.3)

Sri Visvanatha Cakravartipada tika:

This verse highlights the sweetness of the Bhagavatam. The Vedas (nigama) are a kalpataru (wish-fulfilling tree) because they satisfy humans desires for dharma, artha, kama, and moksha.

Srimad Bhagavatam is called the galitam -phalam, which means fully ripened, sweet fruit. This fruit remains intact and undamaged because it is handed down personally from guru to disciple beginning with Narayana-Brahma-Narada-Vyasa-Shukadeva and so on. This indicates the necessity to drink the rasa (pibita rasam) of Srimad Bhagavatam through guru-parampara and not merely by one’s own intellect.

Alayam: Refers to laya, the eighth sattvika-bhava called pralaya, fainting. One should drink the rasa of Bhagavatam until one faints. And upon returning to consciousness, one will drink more (muhur: continuously) and faint again because one cannot give up drinking. Or it means the more you drink the more you relish. Aho! This is most surprising.

Rasika: This refers only to Krishna bhaktas, who by drinking the Srimad Bhagavatam develop rati (bhava) which becomes their sthayi-rati. Then they can taste the rasa of Bhagavatam.

Bhavukah: refers to persons who perform actions for tasting the beautiful. It indicates persons who appreciate Bhagavan Sri Krishna—who is rasa personified.

The Taittiriya Upanishad (2.7) says, raso -vai –sah, rasam- hy -evayam –labdhanandi -bhavati: Bhagavan Sri Krishna is rasa; by realizing Sri Krishna one attains bliss. Both Gita and Bhagavatam proclaim Krishna to be rasa.

Bhuvi indicates Vraja-bhumi. And bhavukah and rasikah indicate Krishna’s dear gopis. O dear relishers of Krishna rasa, drink the sweetness of the rasa arising from Krishna’s form as the Bhagavatam.

Pibata -bhagavatam -rasam -alayam can mean “relish rasa up to the point of embracing (alayam) Krishna.” Krishna rasa is indestructible (amrita) and flows away quickly from the mind and eye (drava). Therefore, drink that indestructible nectar in the form of Krishna’s lips.

In that case, nigama-kalpa-taror -galitam -phalam means “raganuga-bhakti is the fully ripened fruit (galitam) on the tree of the Vedas, because it follows the sentiments of the gopis.” This is an acceptable meaning because the Brhad-vamana Purana says the Vedas personified practiced raganuga bhakti to become Vraja gopis, and then drank the sweet rasa of Krishna’s lips. This very secret meaning can be seen in the Shruti Stuti chaper 87 of the Tenth Canto.

Sri Visvanatha Cakravartipada ki jai!

Srila Prabhupada tika: With great respect and attention, one should receive the lessons of the Srimad Bhagavatam. This verse definitely states that spiritual rasa can be experienced in the Srimad Bhagavatam due to its being the ripened fruit of all Vedic knowledge. By submissively hearing this transcendental literature, one can attain the full pleasure of one’s heart’s desire.

Comments Mahanidhi Madan Gopal Das:  One acharya told us, “You should keep drinking the Bhagavat rasa until you drop!” Of course, intoxication is prohibited for Krishna bhaktas, but one can drink the rasa of Bhagavatam until one faints, alayam.

There is mystery and magic here. The Bhagavat is full of words, shabdha brahman, transcendental sound vibration. Yet Shukadev tells us that the Bhagavatam is actually liquid, rasa amrit, to be drunk through our ears until we drown in it, pralaya. 

Indeed, a paradox appearing as an irresistible offer to all seekers of love divine. So my friends, just remember that, ‘by hearing the Srimad Bhagavatam one can attain the full pleasure of one’s heart’s desire.’

Srimad Bhagavatam rasa amritam ki jai! Jai Jai Sri Radhe!

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Read Daily To Destroy The Disease

Mahanidhi Madan Gopal Das

Vaisnava aparadha is spiritual suicide. But unfortunately, thousands of devotees are dying daily from this terrible deed. Vaisnava aparadha is like cancer. And it just grows and grows invisibly inside one slowing devouring the vitals of one’s bhakti.

A Vrajavasi saint living in Varshana named 108 Sri Sri Vinod Hari Das Babaji Maharaja gives the following important teachings about Vaisnava ninda, disrespecting and offending devotees of Bhagavan Sri Krishna. Definitely, if you read this post 108 times, you will understand and realize the unique and special position of EVERY SINGLE VAISNAVA without distinction.

Then once and for all the dreaded deadly disease of Vaisnava ninda will be removed, and peace, pure vision, balance and joy will arise in your purified consciousness.

THE SUBJECT OF VAISNAVA APARADHA

(note: this post is copied from net as it is without editing)

Sri Vinod Haridas Babaji Maharaja said, “The other aparadhas break the branches and leaves of the wish-fulfilling creeper of bhakti. However Vaisnava-aparadha is very powerful and it uproots the creeper altogether.

If we commit the other aparadhas the creeper will, no doubt, grow weak, but it will continue to live. However, if we commit Vaisnava-aparadha the creeper of bhakti dries up completely. Shastra say, “If we beat, criticize, disrespect, get angry with, do not express pleasure on seeing, do not pay obeisance and do not glorify a Vaishnav we commit Vaisnava-aparadha.” – (Sri Hari-bhakti-vilas)

Sriman-Mahaprabhu has especially warned the sadhak about this Vaishnavaparadhas. Sri Chaitanya Charitamrita and Sri Chaitanya Bhägabat mention Vaisnava-aparadha repeatedly. Meaning – “Chaitanya Gosain (Sriman-Mahaprabhu) delivered even the drunkards, but He sent the ones who indulge in Vaishnav-ninda in the Kumbhipäka hell.

Gourachandra will deliver everybody except the ones who criticize the Vaishnavs since they are the most fallen ones. Even if one pays obeisance to Sri Bhagavän, he will perish if he criticizes a devotee since it strikes Sri Gourahari like a spear in His heart. All Shästras declare that even if one is all-knowing he will fall down if he criticizes a Vaishnav. Although Sri Krishna’s Holy name cleanses us of all the sins, He cannot deliver us from the effects of Vaisnava-aparadha.”

– (Sri Chaitanya Bhagavat)

“heno baishnab-aparadhas jasi uthe hatimata,
upariya chinde tar shuki jay pata.”

Meaning – “A Vaisnava-aparadha is like an intoxicated elephant. It uproots the wish-fulfilling creeper of bhakti and its leaves dry up.”

– (Caitanya Caritamrita)

Besides these, other Shastras too have warned us about Vaisnava-aparadha.

“ninda kurvanti ye mudha vaishnavanang mahatmanang,
patanti pitribhih sardhang maha-raurava-sansthite.”

Meaning – “All those fools who critisize Vaishnavs, they fall into the Raurava hell8 along with their ancestors.” – (Skanda Puran)

“janma prabhriti yat kinchit sukritang samuparjiang,
nasham-ayati tat sarvang pidayed yadi vaishnavan.”

Meaning – “Those who hurt Vaishnavs, all their pious activities (even those performed in previous lifetimes) come to a naught.”

– (Skanda Puran)

“pujitaih bhagavan vishnur-janmantarshatair-api,
prasidati na vishwatma vaishnave cha-avamanite.”

Meaning – “Sri Bhagavan is never ever pleased with all those who show disrespect towards Vaishnavs.” – (Srimad-Bhagavatam)

So now, you can understand how dangerous Vaisnava-aparadha is. If we keep on collecting Vaisnava-aparadha there is no point in performing lots of bhajan. There is no way we can progress even the slightest bit in bhakti.

Vaisnava-aparadha does not constitute only Vaishnav-ninda. May be someone comes to you and does Vaishnav-ninda, you only say “Yea, yea, that’s right”. Even then, you will have to bear the entire effect of Vaishnav-ninda. It is like this – suppose, someone comes to you with an application, you do not say anything, but only sign below it; this is proof enough that you are making that statement. Similarly, if someone comes to you and does Vaishnav-ninda and you quietly nod your head then you should understand that you too are making the same comments.

Vivek das – That is all right. However, Shastras prescribe some behavioral code for the Vaishnavs, do they not? If some Vaishnavs do not follow these rules – instead – they behave in a completely opposite manner then why can we not mention it? Why should that constitute Vaisnava-aparadha?

Gour kripa – Most certainly, it will constitute Vaisnava-aparadha. Even if we see some Vaishnav behaving against the Shastriya-rules, we must not indulge in ninda. Instead, we should give him full respect, as a sadhu deserves to be given. This is because the Lord says in Sri Bhagavad Gita –

“api chedsuduraharo bhajate mam-ananyabhk,
sadhureva sa mantavyah samyag vyavasito hi sah.”

Meaning – “Even if someone is most sinful, but he worships me alone, then you must consider him to be a sadhu.”

Hence, if we ever disrespect a sädhu it is an aparadhas.

“hari-bhakti-para ye cha harinama parayanah,
durvritta va suvritta va tebhyo nityang namo namah.”

Meaning – “Whoever does Hari-bhakti and chants Holy Name – he may be good or bad

– I pay him my obeisance.”

– (Brihan-naradiya Puran)

“bhagavati cha haravananya-cheta
bhrisha-malino’pi virajate manushyah,
na hi shasha-kslushachchavih kadachit
timira-parabhävatam-upaiti chandrah.”

Meaning – “One who has bhakti for Sri Krishna alone, even if he is seen to commit some sinful activities, he always emits the aura of bhakti, just as the moon, although blemished, is not defeated by darkness.” – (Nrisimha Puran)

Therefore, we must never ever show contempt for a Vaishnav. Sri Chaitanya Bhagavat has strictly warned us –“We shall never get any respite if we criticize a worthy Vaishnav, for his behavior is beyond our limited understanding. Sometimes a worthy Vaishnav commits the same activities as a sinful person, only by Sri Krishna’s kripa, someone can understand this – but there are others who fall in trouble (of Vaishnav-ninda) and perish.

Those who do not fall in this pit, they survive in bhakti. I can see only one way out of this peril – it is best to glorify and behave humbly with everyone. In this mood, we must chant Holy Name and carefully hear from the great devotees. Then Krishna gives them divine intelligence, he crosses over the material ocean and no one can stop him.”

Vivek das – All right, I will not do Vaishnav-ninda. However, if someone comes to me and does the same then how is it harmful?

Gour kripa – Of course, it will harm you! If someone come to you and does Vaishnav-ninda – you don’t know whether that person is telling the truth or a lie, yet your respect towards that Vaishnav will decrease, won’t it? Immediately you will incur Vaisnava-aparadha ! This is why Shastras have ordered us not hear Vaishnav-ninda.

“nindam bhagavah shrinvan tatparasya janasya Vaisnava-aparadha,
Tato napaiti yah so’pi yatyadhah sukritachchyutah.”

Meaning – “On hearing Sri Krishna-ninda and ninda of Sri Krishna’s devotees, those who do not leave the place, he loses all his sukritis9 and falls down to the hellish planets.”

(Srimad-Bhagavatam)

“sadhu-ninda shunile sukriti hoy khoy,
janma janma adhahpat bede ei koy.’

Meaning – “The Vedas state that if we hear sadhu-ninda we lose our sukriti and fall down in every birth.”

From all these statements made in Shästras we can understand how dangerous is Vaisnava-aparadha ! So whoever wishes to progress in bhakti must be extremely careful about Vaisnava-aparadha. It is best to consider every Vaishnav as Sri Govinda’s dear devotee, show him respect and pay obeisance.

Vivek das – Does this mean that even a Babaji should show respect to a householder and pay obeisance?

Gour-kripa – A Vaishnav is a Vaishnav. He may be a grihastha or a renounced – that is immaterial. We must never distinguish. We must show respect, behave respectfully and pay dandavat to every Vaishnav. Otherwise, we’ll be committing an offence. Sri Bhagavän sees our heart. Whose heart is always filled with Krishna and he is not interested in material things, is a true Vaishnav. Sri Gita has defined ‘sannyas’ as –

“jneyah sa nitya-sannyasi yo dweshti na kankshati,
nirdvandvo hi mahabaho sukhang bandhat pramuchyate.”

Meaning – “O Mahabaho! He who never desires anything material, is devoid of anger and envy, know him to be an eternal sannyasi. A pure devotee like him, who is devoid of such dilemma very easily, transcends material bondage and gains liberation.”

Sri Bhagavan has said in Sri Gita –

“anashritah karmaphalang karyang karma karoti yah,
sa sannyasi cha yogi cha niragnirna chakriya.”

Meaning – “Whoever discharges his duties without expecting any fruit thereof; he alone is a sannyasi, a yogi and not one who has given up all activities.”

Therefore, if we accept the above statement of Sri Gita, then it is quite possible that a grihastha, whom I have shown contempt so far, is actually a sannyasi. Therefore, I have no business to feel proud ‘Ohh! I am a Babaji’ and treat a grihastha with contempt. I will only be committing Vaishnavaparadhas if I think him to be ‘a person worthy of my mercy’ or ‘a materialist’.

Now this does not mean a grihastha should disrespect a Babaji and think – ‘What is there in a dress? Greatness depends on the quality of bhajan. I am a nice devotee, I perform good bhajan, while this person is only a Babaji in name, and he does not behave like one.’

Even this is wrong. If a grihastha thinks like this and has contempt for a Babaji, he is crossing maryada and so is committing Vaisnava-aparadha. If a grihastha sees a young Babaji and thinks – “I am old and experienced. Moreover, I have lived for so long in Vrindävan and performed bhajan while this Babaji is of my son’s age, so why should I pay dandavat to him?

Rather I should bless him.” This is an aparadhas. We must remember that ‘kaupin’ is not something ordinary. It is according to Sriman-Mahaprabhu’s wish and Goswamis such as Sri Rup and Sanatan have worn this attire. Therefore, we must never disregard this dress.

“maryada langhile hoy narake gaman.”

Meaning – “If we overstep ‘maryada’ we shall go to hell” – (Caitanya Caritamrita)

He may do bhajan, he may not do bhajan, he may or may not behave properly, and still we should not disrespect him. Moreover, who knows, I am considering him to be my junior, I am thinking – ‘He is a newcomer, what does he know of bhajan?’ – In reality, he may have performed asadhan-bhajan for many previous lifetimes and is in a much more advanced state than I am.

Therefore, I will be at a loss if I disregard him. Hence, it is best to consider every Vaishnav higher than myself, pay dandavat, and treat him with respect. Then we have nothing to fear. We must do dandavat to anyone who dons Vaishnav emblems such as tilak and Tulsi.

“sakal baishnaber sahit abhed dekhiya,
je krishna-charan bhaje se jay toriya.”

Meaning – ‘One who worships the lotus-feet of Sri Krishna without discriminating between Vaishnavs, he is delivered.”

– (Sri Chaitanya Bhagabat)

“e-kale je baishnaber bodo chhoto bole,
nishchinte thakuk se janibe koto kale.”

Meaning – “Whosoever discriminates between Vaishnavs may rest in peace, for it will take him a long time to realize the Truth.”

(Sri Chaitanya Bhagabat)

Vivek das – Tell me, when I see a Vaishnav, will it not do if I pay him dandavat mentally?

Gour kripa – How is that? Pranam means ‘By body, mind and speech’. If we do not pay dandavat bodily then it means we have a veiled pride. What will happen if he considers me inferior? Only those who think like this will not pay dandavat openly.

Sriman-Mahaprabhu does not like this sort of Pranam. If we are ashamed to bow our head in front of Vaishnavs how van we expect to advance in the path of bhakti as shown by Sriman-Mahaprabhu?

‘baishnab dekhiya je na noway munda,
sei mundo pode giye naraker kunda.”

-(Sri Chaitanya Bhagabat)

Meaning – “The one who does not bow his head before a Vaishnav, his head falls into the pit of hell.” When we meet a Vaishnav we should at least join our palms, lower our head, speak humbly and thus show respect.

Vivek das – O exalted one, today I can see the Vaishnavs embroiled in so many quarrels, due to this my faith is shaking. What should I do?

Gour kripa – Never ever speak like this, because Sri Chaitanya Bhagabat is saying –

“nitya-shuddha gyan bastu baishnab sakal,
tobe je koloho dekho sob kutuhol.
iha na bujhiye kono kono buddhi nash,
eke bonde, ar ninde, jaibeko nash.”

Meaning – “All Vaishnavs are eternally pure and have pure knowledge, when you see them quarrel it is only in play. Some foolish people don’t understand this and take sides. They praise one and criticize the other – they will surely perish.”

Therefore we must think – “It is only a leela of the Vaishnavs. I am foolish, so am unable to comprehend” and we must not take sides. If you support one and find fault with the other, you will harm your bhajan.

“je papishtha ek baishnaber paksha hoy,
anya baishnaber ninde sei jay khoy.”

Meaning – “He is verily a sinner who supports one Vaishnav and criticizes another. Such a person will surely perish. – (Sri Chaitanya Bhagabat)

We must not even go where there is groupism and Vaishnav-ninda.

je sobhay baishnaber ninda matra hoy,
sarba-dharma thakileo tär hoy khoy.

Meaning – Even if an assembly follows all the rules of Dharma, yet indulges in Vaishnav-ninda, it perishes.” – (Sri Chaitanya Bhagabat)

Vivek das – But O exalted one! I live amidst so many Vaishnavs. Then how can I save myself from such Vaisnava-aparadha?

Gour kripa –For this we must stick to a few rules.

1. We should always remain engrossed in bhajan and sadhana.

2. We should not discuss anything else other than God.

3. We should speak with anyone only when it is absolutely necessary to do so.

4. We should walk on the road with our head lowered and palms joined – thus showing respect to everyone.

5. It is best to consider everyone superior to us.

6. When one comes to us and critisizes another person we should say, “I have remembered some urgent work” and quickly leave that place.

7. If we ever see some fault in another, we should think, “my heart is evil, so I am finding a fault in him, it is my fault and not his.” In this manner, we must chastise ourselves.

If we do not live like this, we shall never get rid of aparadhas and these huge barricades will continue to block our progress in bhakti. We will never even realize when, unknown to us, these aparadhas have accumulated and have formed mountains on our path.

Vivek das – Now I am really scared. I have begun to realize that Vaishnavaparadhas is very dangerous indeed! If I collect Vaisnava-aparadha, then no matter how much I try, I will make no progress in bhakti whatsoever. Please tell me how I can rid myself of these Vaisnava-aparadha. Please have mercy on me.

Gour kripa – Sriman-Mahaprabhu Himself has instructed how to get rid of Vaisnava-aparadha. He said –

“prabhu bole upadesh korite se pari,
baishnab-aparadhas khondaite nari.
je baishnab-sthane apardh hoy jar,
punah se khomile se ghuche nohe ar.”

Meaning – “The Lord said –I can instruct you on this matter, but I cannot take away your Vaisnava-aparadha. The only way to get rid of this aparadhas is to beg forgiveness from the person against whom you have committed the aparadhas. If he forgives then you are saved, there is no other way.” – (Chaitanya Bhagabat)

Therefore, we must please the one against whom we have committed an aparadhas by glorifying him and showing him respect. It does not mean we should go and angrily beat our head on the ground saying, “Sir! Please forgive me. It is entirely my fault! I should have never spoken to you at all! From now on I‘ll never talk to you and you mustn’t speak to me either.” In this manner if we harbor anger against that person then it is of no use.

The best way to rid ourselves of aparadhas is to repent. “Alas! I am ignorant, so I have committed aparadhas against a Vaishnav. Unknowingly I have hurt the feelings of a Vaishnav, shame on me! I am not qualified to be called a devotee at all. If my heart is blemished like this I shall never ever progress in bhakti.” In this way, we should be ashamed of ourselves. Bow at the feet of the one against whom we have committed aparadhas and cry out in misery for forgiveness.

Sri Vishwanath Chakravartipad has stated the same –

“tatashcha daivat tasminnaparadhase jate ‘hanta pamarena maya sadhushu
aparadhasamiti’ anutapta janah ‘krishanou shämyati taptang krishanano
evayam’ iti nyayena tatpadagra eve nipatya prasadayamiti vishannachetasa
pranatistuti samman-adibhis-tasyopashamah karyah.”

After much trying if we are unable to please the devotee, we should continue to try to please him by doing things to please him. If we are still not successful, we should chastise ourselves, be very much repentant and take the shelter of Holy Name. We must also take an oath that we shall never again commit am aparadhas like this. Then some day Sri Nam-prabhu will take mercy on us.

Vivek das –That’s good. The Shastras say, “If we take the shelter of Holy Name we will be rid of all aparadhas.” So isn’t it better to follow Shastra and take the shelter of Holy Name rather than beg others repeatedly to forgive us?

Gour kripa – In that case we will commit another aparadhas called ’to commit a sin on the strength of Holy Name’. We have to follow the above-mentioned rule only when we don’t know against whom we have committed an offence, or the person whom we have offended, is no more. It leaves us with no option other than to take the shelter of Holy Name. Then may be Holy Name will take mercy on us. Even then, we must remember that we must repent enough and we must be especially careful about not committing such an aparadhas again.

Otherwise, Sri Nam-prabhu will never be pleased.

Many times, we see that great devotees do not take offence in spite of behaving badly with them or insulting them. Instead, he considers it his own fault and repents. Even if someone treats him unjustly, or expresses anger, he thinks, “I have hurt him – it is all because of my faulty character.” Thinking thus, he chastises himself. Such is the nature of a pure devotee.

“rukshakshara girah shrinvan tatha bhagavateritah,
pranama-purvakang kshantva yo vaded-vaishnavo hi sah.”

Meaning – “He is a Vaishnav who, in spite of hearing harsh words from a devotee, pays obeisance unto him and praises him.”

– (Linga Puran)

Although a great devotee may forgive us, yet the specks of dust on his feet do not forgive. Hence if we think, “Oh! He is a great devotee, he is not hurt, so I have not committed an aparadhas,” the aparadhas will not leave us and we shall have to suffer for it. All those who have gained Bhaktidevi’s kripa, they never sight faults in others. They only sense their own faults. Let me tell you about the great Saint Tukaram.11

Sri Krishna is saying –“O Uddhav! Know Acharyadev to be non-different from me. Do not ever disregard him. Do not ever disrepect him by considering him a mere mortal. Sri Gurudev is the abode of all celestial beings.”

– (Srimad Bhagavatam)

Regarding this Sri Chaitanya Bhagabat says –

“The Lord showers mercy on a womanizer and drunkard, but He destroys a ninduk although he may be a Vedantin18. He says –‘I solemnly pledge that Krishna will easily deliver you if you do not indulge in ninda’.

The Lord kills the demons in only one birth, but He destroys a ninduk every moment in every life. We should understand that Krishna is the all-powerful Supreme controller and all the Shastras declare that ninda angers Krishna the most. A scholar may have studied the four Vedas, yet if he commits ninda he is punished by drowning in the Kumbhipak hell in countless births.”

Hence, if we want to gain Sriman-Mahaprabhu’s mercy we must refrain from ninda. Moreover, when we do ninda we accept the other person’s bad qualities and our good qualities flow through him. “Ninda is useless. It only results in sin. He who does not indulge in ninda is blessed indeed”

If we fix our gaze on this declaration of Sriman-Mahaprabhu, He will most certainly shower His kripa on us – harbor no doubt about it.

Vivek das – Now I know why, in spite of chanting Holy Name so many times, I am not progressing in bhakti. The saddest part of my life is that, I forsook everything – my home, luxury, wife, children, and relatives – but I could not give up para-ninda. Please tell me, how can I rescue myself from this miserable state?

Gour kripa – Sriman-Mahaprabhu has said in this context –

“I tell you there is but one truth. You have committed many aparadhas (ninda) unknowingly; but henceforth if you never ever commit ninda and constantly glorify Sri Vishnu and the Vaishnavs, then these aparadhas will leave you. This is the only means to get out of this trouble. Even if you perform crores of penances, you will not be cleansed.”

Sri Goursundar continued, “Whoever does not obey this command and still commits ninda is verily a sinner and floats in the ocean of misery. When someone indulges in the ninda of my servant, my all-powerful Holy Name destroys him. I have countless servants in infinite universes. Whoever is envious of a single one of them surely perishes.”

– (Sri Chaitanya Bhagabat)

– (Sri Chaitanya Bhagabat)

So, let us realize that He exists in every element. If we do not respect each and every soul, we are hurting Him Whom we are worshiping. This sort of bhajan is futile.

We perform Love-sadhana. Will our love remain confined to just one kunja24? Then it is a very narrow love indeed! But this is not true! When a single spark of this Love enters us, we realize Love within each molecule, nay, each atom. This Love is so magnificent that we should be careful not to minimize it.

So the bard has sung –

“O mind! You did not bow your head at every foot. Do you not realize the Treasure of your heart dwells amidst all? Bhagavan is in every being and He is the same. You puffed up and insulted others. O my foolish mind! Do you not know – your Priceless Beloved Krishna exists in so many forms? If you desire Him, if you have any wish to get Him, make everyone your own, beg at his or her feet and love all. If you cannot do it, your sadhana and bhajan are worthless. Consider yourself fallen; you will gain from it. You will get His lotus-feet, intoxicate your heart and beget prem. Otherwise you will only come and go (roam around in the cycle of birth and death) and never gain that priceless treasure called ‘Love’.”

We simply cannot avoid this point in our sadhana. We shall love Bhagavan and not love our fellow men – then we can be sure that we shall never love Bhagavan. If we really love Bhagavan, we shall love His creation as well. I dislike or envy my fellow men and I say –“I love Bhagavan”. Most definitely I am a liar!! On the other hand if I don’t serve Bhagavan and say – “Service to mankind is the topmost Dharma”, I am verily a cheat.

When we experience Him as the One present in all and all present in Him, then we are Bhagavad-bhaktas (God-lovers). Srimad Bhagavatam defines the best devotee as –

“sarva-bhuteshu yah pashyet bhagavad-bhavam-atmanah,
bhutani bhagavatyatmanyesha bhagavatottama.”

Meaning – “He who experiences Sri Bhagavan in every element and perceives all objects in Him is the best devotee.”

Sri Gita agrees with the above statement –

“bahunan janmanan ante gyanavan mam prapadyate,
vasudeva sarvam-iti sa mahatma sudurlabhah.”

Meaning – “After many lifetimes a wise devotee realizes that ‘Vasudev is everything’. Such a great soul is very rare.”

There is nothing other than Him. Advay-gyan-tatva25 Sri Krishna is Swayam Bhagavan26. The more we realize it, the more we‘ll move away from hate and envy. We’ll relish Divine ras more and more. When we develop this bhäv, all will appear nice and we will like everyone. We’ll go beyond good and bad, happiness and sorrow, and submerge in the ocean of Krishna-prem. Although lotus leaves touch the water, they never get wet. Similarly, the good and bad, justice and injustice of this material world will not affect the sadhak27 any more.

Vivek das – Everything you say is true; but how shall I get this realization? How can I get rid of liking some and disliking others? I can understand that He is the same and is present in every element, but when it comes to practicing, I cannot do it. What do I do?

Gour kripa – It is not as easy as we think. To bring this bhav in us we must always keep our conscience awake. Conscience is a very sharp weapon. In all our waking hours, we must constantly feel this bhav. When we move on the streets we should awaken this feeling in us – “Sri Bhagavan exists in every element” and we should indiscriminately

Vivek das – You speak nothing but the truth. Nevertheless, I am unable to follow it. I don’t even realize when I start seeing faults in a person and feel contempt for him. Please tell me an easy remedy to get rid of this disease.

Gour Kripa – The easiest way to practice the “trinadapi” verse is to feel that God exists in every being. When He is present in everyone and everyone is present in Him then we shall not feel embarrassed to bow before anyone. Whenever we meet a person, we should get into this mood. This is the best way to practice “trinadapi”. Along with this, we should chant constantly without any gap. At the same time, we should give up all aparadhas in body, mind and speech. There is no other way to get “trinadapi” bhav30. If we do not follow this path even if show humility, it will only be external. Inside our false ego will always hold its head high.

“You must pay obeisance and have lots of respect for all beings – be it a Brahmin31, Chandal32 or a dog. It is the religion of Vaishnavs to pay obeisance to everyone. A Vaishnav who does not obey this dictum is a cheat.”

( Sri Chaitanya Bhagabat)

Nitai Gaura Sitanatha premanandi ki jai! Pure Vaisnava Behavior ki jai! Jaya Jaya Sri Radhe!

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Beautiful Truths of Bhagavata 006 “Bhagavatam Mahima”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

GLORIES OF SRIMAD BHAGAVATAM

dharmah projjhita-kaitavo ‘tra paramo nirmatsaranam satam
vedyah vastavam atra vastu sivadam tapa-trayonmiilanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate ‘tra krtibhih susrusubhis tat-ksanat
(Srimad Bhagavatam 1.1.2)

“A sincere devotee can immediately capture Bhagavan Sri Krishna in the heart just by hearing Bhagavatam or even desiring to hear. This does not happen with any other spiritual book. The Srimad Bhagavatam, which is manifest by Sri Krishna Himself, presents the eternal spiritual reality. This transcendental truth, which makes one’s life auspicious and free from all material miseries, can be understood by those without selfish intentions. Only the Srimad Bhagavatam teaches the way to attain pure love of God, Krishna prema, devoid of all material goals and liberation.

Sri Visvanatha Cakravartipada tika: Since Bhagavatam is the essence of all scripture, it shows what is beneficial and unbeneficial for the jiva. This verse clearly establishes that the Srimad Bhagavatam gives bliss to all its listeners and helps everyone achieve the highest objective, Krishna prema.

That prema arises in the devotees, since Sri Krishna is brought under control only by prema. Pranaya-rashanaya dhrtanghri-padmah: Krishna’s lotus feet are tied by the ropes of prema to the devotee. Krishna enters the heart from the moment one begins listening even if one has no faith. And if one hears with faith then how much more quickly one will develop Krishna prema.

Since Krishna becomes supremely blissful by being trapped in a heart filled with prema, this also indicates that Krishna is happy and filled with prema when the devotees hear Bhagavatam. This result is not achieved by any other scripture or other practices (kim-va-paraih).

Krishna prema is understood by those without selfishness. And even the selfish will lose their selfishness by hearing Srimad Bhagavatam. This permanent object (vastavam vastu) that Srimad Bhagavatam gives one includes Sri Krishna’s transcendental name, form, qualities, divine abode, devotees and bhakti.

Hearing Srimad Bhagavatam brings one auspiciousness (shivadam) in the form of becoming an associate of Sri Krishna with prema, and it gives release from the three-fold miseries or liberation (tapa-trayonmulanam) as the unsought result.

Pure bhakti-yoga, which this verse advocates, is called parama or supreme, because bhakti is the best process in that it gives all types of material happiness, liberation and prema.

Mahanidhi Madan Gopal Das: This opening verse of Srimad Bhagavatam is mentioned thrice in Caitanya-caritamrta (1.1.91;2.24.100;2.25.149). The Srimad Bhagavatam is so merciful and powerful that it benedicts the faithless with faith and the selfish with pure love, divine Krishna prema just by reading it or even desiring to read it.

This verse says Srimad Bhagavatam will not cheat you like everything else in this cheating age of Kali. Sri Krishna is Bhagavan as the ultimate loving, caring, giving and compassionate form of Godhead.

Fifty centuries ago, Sri Krishna simultaneously left this world and appeared in the transcendental form of the Srimad Bhagavatam. Now anyone just for the price of giving up envy can avail oneself to all the love, care and compassion of Sri Krishna just by reading Srimad Bhagavatam.

Srimad Bhagavatam ki jai!  Jai Jai Sri Radhe!

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How To See Krishna Everywhere

Mahanidhi Madan Gopal Das

Most all of the 8,400,000 species of life have eyes to see the reality they live in. It is only human beings, however, that have the eyes to see God, Bhagavan Sri Krishna.

In Gita, Sri Krishna describes the vision of the perfect person who sees Krishna everywhere. By such divya -drshti, divine sight, one captures Krishna in the heart, and keeps Krishna forever bound in the embrace of one’s loving eyes.

Sri Krishna explains this point in Bhagavad-gita (6.30):

yo –mam –pashyati -sarvatra
sarvam -ca -mayi -pashyati
tasyaham -na –pranashyami
sa -ca -me -na -pranashyati

Bhagavan Sri Krishna says, “One who sees Me everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.”

Sri Sridhar Swamicharan: In other words, Sri Krishna is saying, ‘Since I am continually present before one, one is never lost to Me.’

There are two levels of seeing Bhagavan Sri Krishna everywhere.

1- With eyes coated with pure spiritual love, Krishna prema, like the cowherd damsels of Vrajabhumi and sadhana-siddha Krishna premi-bhaktas.

2- With eyes coated with desire and eagerness to see Sri Krishna everywhere.

At this level, one has not yet attained Krishna prema, but one does have a strong, focused and continuous desire, backed by intense eagerness to see Sri Krishna. One thinks, “I really, really want to see Krishna. No matter what it takes, I MUST SEE KRISHNA in this very life!”

Chaitanya Mahaprabhu says, “A devotee is one who firmly believes Krishna will show His mercy, krishna –krpa-karibena- drdha- kari-jane.” (Caitanya-caritamrta 2.23.28)

Having a genuine, driving desire and eagerness to see Sri Krishna will automatically make one detached from maya and one’s unlimited material desires. Srila Prabhupada said that eagerness is absolutely essential to make tangible spiritual advancement.

Srila Prabhupada says, “We must be very, very eager to see Krishna; then you can see Krishna. Whether you are lusty or a thief or whatever, somehow you must develop this eagerness, this desire: ‘I MUST SEE KRISHNA!’ Then KRISHNA WILL BE SEEN!” (Journey of Self Discovery 2.2)

Sri Ananta Dasa Babaji Maharaja says, “Eagerness is the very LIFE FORCE OF BHAJAN! A devotee with loving eagerness will receive abundant grace from Sri Krishna. Eagerness is always the best means to fulfill our desires. Without it, there is no taste in sadhana and one can’t attain anything!”

Out of His infinite love and compassion, Sri Krishna personally teaches how anyone, even without Krishna prem, can always see and remember Krishna everywhere throughout the day and night. All it takes is the desire to see Krishna, and the eagerness to sincerely try.

By reading and remembering the following simple Gita verses, one will easily SEE KRISHNA EVERYWHERE day after day, until the last when Sri Krishna Himself will appear, and take you to Vraja Dham to see and be with Krishna forever!

We have arranged the following verses, all personally spoken by Sri Krishna in Gita, in a logical sequence of time and category that follow one’s daily activities beginning with waking.

Time: I am time, kala -asmi. 11.32

Existence: I am the life of all that lives, jivanam –sarva –bhuteshu. 7.9

Speech: I am the letter A, aksharanam –aksharo –asmi. (10.32) I am the sound in ether, shabdah –khe –aham. 7.8

Water: I am the taste of water, rasa -aham -apsu. 7.8

Chirping Birds: Of birds, I am Garud, vainateyash -ca -pakshinam. 10.30

Trees: Of trees, I am peepul, ashwattah -sarva -vrkshanam. 10.26

Nama/Diksa: I am japa, japa –yagya- asmi. 10.25

Beauty, Wealth, Strength: All beauty, wealth and strength is just a spark of My splendor, yad -yad –vibhutimat- sattvam, srimad -urjitam -mama -tejah -amsha. 10.41

Perfumes: I am the beautiful fragrance of the earth, punyo –gandha –prthivi -asmi. 7.9

Food: I am the fire of digestion, aham -vaishvanaro, (15.14) I am the heat in fire, asmi –vibhavasau. (7.9)

Sunshine, Moonshine: I am the light of the sun and moon, prabha –asmi –shashi- suryayoh. (7.8) Of all bright things, I am the radiant sun, jyotisham –ravih -asmi. 10.21.

Exercise: I am the strength of the strong, balam –balavatam –aham. 7.11

Wind: Of purifiers, I am the wind, pavana –pavatam –asmi. 10.31

Months: I am November-December, masa -margashirsha -aham. 10.35

Seasons: I am spring, rtu –kusumakara. 10.35

School: I am the intelligence of the intelligent, buddhi –buddhimatam –aham. (7.10) Of all knowledge, I am knowledge of the self, adhyatma –vidya –vidyanam.

Intelligence: I am the knowledge of the wise, gyanam –gyanavatam –aham. 10.38

Work: I am the ability in persons, paurusham –nrshu. (7.8) I am the beginning, middle and end of all creations, sargan –adir –madhya- anta. 10.32

Animals: Of all animals, I am the lion, mrganam –mrgendra –aham. 10.30

Ocean: Of all water bodies, I am the ocean, sarasam -asmi -sagarah. 10.24

Rivers: I am Ganga, asmi -jahnavi. 10.31

Fish: I am the shark (dolphin ?), jhashanam -makara -asmi, 10.31

War: Of generals, I am Skanda (son of Siva), senaninam -aham -skanda. 10.24

Moon: Among all the stars, I am the moon, nakshatranam -aham -shashi. 10.21

Intimacies: I am union that is not against religious principles, dharma –aviruddha –kama –asmi. 7.11

Secrets: Of secrets, I am silence, maunam -asmi -guhyanam. 10.38

In all these simple everyday ways, you can always remember Krishna everywhere, and see His beautiful sweet and charming, smiling face in everyone’s heart and everything that you see throughout the day.

Seeing Krishna everywhere ki jai!

Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 005 “Bhagavatam Mahima”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

GLORIES OF SRIMAD BHAGAVATAM

* Sri Krishna is the Main Topic of Bhagavatam

janmad -yasya –yaton -vayad –itaratash, carthesh -vabhigyah –svarat
-tene -brahma –hrda -ya –adi –kavaye, -muhyanti -yat -surayah
tejo -vari-mrdam -yatha -vinimayo, -yatra -tri-sargo ’mrsha,
dhamna -svena -sada -nirasta-kuhakam, -satyam param dhimahi (Srimad Bhagavatam 1.1.1/Caitanya Caritamrita, 3 times)

“One should meditate upon the Supreme Truth, Bhagavan Sri Krishna, as the source of all manifestations. Krishna is both present in and aloof from everything in existence. Krishna is completely independent and omniscient. Krishna manifested the wisdom of Veda in the heart of Brahma, the primeval rishi. Just as sun’s rays are mistaken for water (in a mirage), Krishna deludes the greatest devatas by making the temporarily manifest material world seem real. Sri Krishna Himself, however, is forever free from all illusion because Krishna eternally exists in the divine realm.” (Srimad Bhagavatam 1.1.1)

BBT Tika of Srila Prabhupada:

“Acharyas like Sri Jiva Goswami, Sri Sanatana Goswami, Sri Visvanatha Cakravartipada and Vallabhacharya made elaborate commentaries on Bhagavatam. Serious students should go through them to better relish the transcendental messages.”

Mahanidhi Madan Gopal Das: PLEASE NOTE how in the very beginning of Bhagavatam, published in 1962, Srila Prabhupada directs his disciples to study the tikas of both the Gaudiya and Vallabha Sampradayas. Srila Prabhupada is not only appreciating other great Vaisnavas, “in print” he is ordering his disciples to study their sacred words. One may wonder if such a broad-minded, devotional attitude still prevails.

Srila Prabhupada continues: “[In his tika on this verse] Sri Visvanatha Cakravartipada explains that the very first word of the Srimad Bhagavatam “janmaady” indicates the “adi-rasa”, the madhurya-rasa (divine amorous love) found in the transcendental realm of Goloka Vrndavana. In modern civilization, amorous enjoyment is the focal point for all activities.

“However, its real and true form is only experienced in the spiritual world in the Absolute Truth. Without knowing about the actual spiritual form of amorous pleasure, everyone has accepted its material counterpart as the all in all. This Srimad Bhagavatam will gradually elevate the reader to the highest perfectional stage of transcendence.”

Mahanidhi Madan Gopal Das: Srila Prabhupada ki jai! What an amazing, straight to the point commentary by His Divine Grace! Sitting in the shade of the lotus feet of Sri Rupa and Sri Jiva Goswami in Seva Kunj, Srila Prabhupada, with the blessings of Sri Sri Radha Damodar Jiu, translated and commented on the First Canto of the Srimad Bhagavatam from 1959-1964.

Like all Gaudiya acharyas, Srila Prabhupada knows that the whole purpose of the 18,000 verse Bhagavatam is to reveal the eternal truth and glories of Srimati Radharani’s nirmal –vishuddha -vraja –prema and madhurya-rati for Rasikashekar Bhagavan Sri Krishna.

Forever we remain grateful to Srila Prabhupada for teaching us through his KRSNA BOOK, Nectar of Devotion, Teachings of Lord Chaitanya, and this opening verse of Srimad Bhagavatam that the goal of human life is to attain the “adi-rasa” (janmaady yasya), which means the eternal prema seva of the lotus feet of Sri Sri Radha-Krishna in Vrndavana.

“Jaya Radha Madhava, Kunja Bihari, Gopijanavallabha, Girivaradhari” ki jai!

Indeed, true to their beautiful rasika drshti kon, angle of vision, our Gaudiya Vaisnava acharyas show how the Bhagavatam starts off with a BANG!

Radha-Govinda Yugala’s divine madhura-rati, the “adi-rasa”, and Their eternally blissful Vraja nikunja-lilas are indicated in the very FIRST WORD OF THE BHAGAVATAM!

Out of his infinite kindness, Srila Prabhupada in his very first commentary on the Bhagavatam has revealed to the sensitive reader the real rasik essence of the Bhagavata which proclaims the supreme position of Radha-Govinda Yugala and Their uniquely blissful “adi-rasa” in Vraja Dhama!

Srimad Bhagavatam ki jai! Adi-rasa ki jai! Jai Jai Sri Radhe!

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Bhakti, Work or Service?

Mahanidhi Madan Gopal Das

You said work. But is it work? Let’s see the difference between “work” and “service”.

Two words: work and service. Work means doing, toiling, labour, struggle, drudgery. Work means karm, and karm brings bondage, samsara and misery.

Service is not work. The word service means to help, aid, assist. Service with devotion is seva, Krishna’s seva, which means devotional, loving service for the pleasure of Hari, Guru and Vaisnavas. This type of service or seva is bhakti, giving service, and bhakti seva brings one freedom, liberation and mukti, joy and satisfaction.

In Gita, 4.34, Bhagavan Sri Krishna says a disciple needs three things to approach a Guru and learn about the Absolute Truth, Sri Krishna.

=1 Pranipat means “unconditional surrender,”

=2 Pariprashna means “a variety of questions related to spiritual life.”

=3 Seva means “a mind and heart having the feeling to serve and please another person.”

If you approach Sri Guru with these three attitudes, you will certainly gain knowledge about Sri Krishna and make your human birth successful.

The Srimad Bhagavatam says the RESULT OF SERVING Sri Hari, Sri Guru and the Vaisnavas, is that by this seva, or service, one’s bhakti will deepen and become steady and strong. This is the difference between “work” and “service” or seva, the loving service of Krishna.

Jai Jai Sri Radhe!