Tag Archive for: Bhakti

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

 

Aparahna Lila 3:36-6 p.m.

Vrinda-devi said, “O Naradaji! Then having heard the mutual wordy fight among the särikäs and the parrots, Radha-Madhava, desiring to go home, move out from that place. Having allowed his beloved (to go), Krishna would go to the cows.

Radha, accompanied by the circle of gopis goes to the Sun’s abode (temple). Having gone a little away from there, Hari, again, returning, after having put on the dress of a Brähmaëa, goes to the Sun’s abode. Requested by her friends, Sri Krishna would worship the Sun there, with Vedas (hymns), containing jokes and composed then only. Then the clever ones, having recognised their lover who makes himself known, merge in the ocean of joy, and do not know themselves or other (persons).

Sayana Lila 6-8:36 p.m.

Having thus passed two watches and a half in various sports, Radhe-Shyama go home, and Krishna would go (to the place) of the cows. O sage, Krishna, joining his friends, and taking the cows from all sides, comes playing upon the flute joyfully to Vraja.

Then, all like Nanda and others, so also women and children, hearing the sound of Hari’s flute, and also seeing the sky full of dust (raised) by the cows, give up all their jobs, and being eager to see Krishna go towards him.

Krishna also, joining all the residents of Vraja, on the royal path, at Vraja-gate—wherever they are—(honours all) as before in due order— by means of seeing them, touching them, speaking to them, looking them with a smile, saluting with words and physically the old cowherds, and saluting his parents and Rohini also (in such a way that) the eight parts (of the body touch the ground).

O Narada, so also Krishna’s beloved Radhaji with a modest side glance. Thus very much and properly respected by the residents of Vraja, having sent the cows to the cowstall, Govinda goes, after being request-ed by his parents to his abode with his brother.

Having bathed there, having drunk (milk), having eaten a little, and being allowed by his mother, Krishna, with a desire to milk the cows, again goes to the cowstall. Having milked them, and got them milked, having made some of them drink (water), be, being followed by hundreds of venerable men, Krishna goes home with his father. (Padma Purana, patalakhanda cp. 83.76-90) More part four. Sri Krishna asta-kaliya-lila ki jai! Radha Govinda Yugala ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

 

This is part of our Padma Purana raganuga sadhana article series. The ancient Vedic pramana titled Padma Purana tells how Narada once came to Vrindavana, and asked Vrinda-devi to tell him about Lord Hari’s daily eight-fold pastimes in Vrindavana, the asta-kaliya-lila.

Since this is a long discussion, we will present it in parts. By reading this, one learns that the Padma Purana is the source book for famous asta-kaliya-lila granthas written by various Gaudiya Vaisnava acharyas in the 15th and 16th century. The famous Krishnaika Kaumudi, Govinda Lilamrta, and Krishna Bhavanamrta base their material on this Puranic authority.

Note: The following entries are unedited, presented as it is downloaded from Net.

Srimati Vrinda-devi said, “O Naradaji, now I will describe Radha-Krishna’s asta-kaliya-lila beginning with nishanta-lila.

Nishanta lila 3:36-6 am.

O Narada, I shall also tell you the secret since you are a devotee of Krishna. In Vrindavana which is charming and adorned with fifty bowers, in a chamber with divine gems, in an arbour of the desire-yielding tree, Radha Govinda Yugala embracing each other remain (in a) sleeping (position), though later Radha-Govinda are awakened by birds obeying my orders.

Radha-Govinda have obtained great joy due to a close embrace and are afraid of its being disturbed. Radha-Govinda do not at all desire to get up from the bed. Then Radha-Govinda have to get up from their bed when awakened with various notes made on all sides and repeatedly by groups of sarikas and parrots etc.

Seeing Radha-Madhava seated gladly on the bed, the friends enter (the bower) and offer Lila Yugala services appropriate for that time. Then Radha-Madhava, having got up from the bed by the notes of sarikas, overcome with eagerness go to their respective houses.

Pratah Lila 6-8:36 a.m.

In the morning, Krishna, awakened by his mother, quickly gets up, and having with Baladeva brushed his teeth and being allowed by his mother, goes, being surrounded by his friends, to the cowstall.

O brahmana, Radha too, awakened by her friends, gets up from her bed, and having brushed her teeth would then smear her body with unctuous substances. Then Radharani goes to the quandrangular for bath. There Kishori is bathed by her friends.

(Then) Radha goes to the chamber for decoration, and there her friends decorate her with ornaments and various divine fragrant flowers and unguents. Then when, with effort, her friends request her mother-in-law and then Radhika is invited along with her friends by Yasoda to cook good food.

Narada said, “O Vrnda, how is it, O goddess, that Radha is invited by Yasoda to cook food, when there are foremost cooks like Rohini mata?”

Vrnda replied, “I have formerly heard from the mouth of Katyayani that in olden days she was granted a boon by Durvasa. And O great sage the boon was: ‘O respectable lady (Sri Radha), the food which is cooked by you, would be, as a result of my favour, sweet and vying with nectar, and would in the same way promote long life of the eater (of it).’

“Thus Narada, Yasoda, loving her son, every-day calls Radha to her home to cook Krishna’s breakfast. Yashoda is thinking, ‘my son, due to longing for sweet (food), would, (after eating it) live a long life.’

Allowed by her mother-in-law Jatila, Radha, being delighted, would go to the house of Nanda. Going there with the multitude of her friends she cooks there also. Krishna also, having milked the cows and having some others got milked by (other) men, comes home surrounded by his friends at the words (i.e. order) of his father.

Having smear-ed his body with unctuous substances and having had shampoo-ing and after being gladly bathed by servants, Shyama puts on washed garments, a garland, and has his body smeared with sandal.

With his neck and forehead shining due to the hair on his head separated and tied at two places, with the hair redden-ed by the dot on the forehead resembling the moon, and shining, with his hands delightfully glittering with jewelled bracelets, armlets, and bracelets worn on the upper arm, with his chest shining due to a pearl necklace, having put on ear-rings resembl-ing crocodiles.

Sri Krishna, holding the hand of his friend, and being followed by Baladeva, would enter the dining hall, after being again and again called by his mother. Then, surrounded by his friends and brother, making them laugh by means of (anecdotes etc. causing) laughter, and himself laughing with them, Gopala eats various kinds of food.

Having thus eaten (food), having sipped (water), having rested on a cot for a while, and distributing and chewing the tämbüla given by the servants.

Purvahna Lila 8:36-10:48 a.m.

Krishna, having put on the dress of a cowherd, with the flock of cows going ahead of him, followed on the path by all the residents of Vraja with love, having saluted his father and mother, and having sent back properly the host (following him) with a glance, would go to the forest. (Padma Purana, patalakhanda cp. 83.18-44) more in part two. Radha-Krishna asta-kaliya-lila ki jai! Sri Vrnda-devi ki jai! Narada Muni ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

 

Lord Shivaji said, “O Narada, to perform raganuga bhakti sadhana one must meditate as follows:

“The sadhaka should meditate upon his eternal spiritual body as being a charming, beautiful young woman. This sakhi (manjari) knows many crafts and arts. Although the manjari is fit for Shyama’s enjoyment, she will refuse if solicited by Krishna.

“The manjari is a follower of Radhika, and she is completely devoted to serving Sri Radha. The manjari loves Radhika even more than Krishna. Throughout the day, the manjari serves to unite the Divine Couple, Radha Govinda. The manjari tastes the topmost bliss in serving Radha and Krishna.

“Thus meditating upon one’s eternal identity in this way, the raganuga sadhaka should meditate and serve Radha-Krishna from the earliest part of the day til late night. “ (Padma Purana, patalakhanda cp. 83.1-11) Manjari svarupa dhyana ki jai! Tasting bliss in serving Radha ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

 

The daily meditation upon one’s desired spiritual body i.e. siddha-deha or siddha svarupa is an ancient practice of sadhana originating in the Puranas.

 

Manjari svarupa meditation and asta-kaliya-lila smarana are not “concoctions” “newly invented practices” or the kalpana of some Radha-kunda babajis.

 

These two sadhanas are described in the Padma Purana, one of India’s oldest and most authentic scriptures. What follows is Lord Shiva’s answer to Narada Muni’s inquiry about how to practice raganuga sadhana bhakti.

“Shivaji said, ‘O Naradaji, once I met Sri Krishna in Vrindavana and Bhagavan taught me about Radha and how to attain Her eternal seva. At that time, Sri Krishna said, “’O Rudra, one who takes shelter of us (Radha-Krishna) or only My beloved Radhika and serves Radharani with unswerving devotion, he/she WILL COME TO ME!”’

Then Krishnaji said, “O Shiva, you should clearly know that My beloved Radhika is a great ista-devata, surrounded by hundreds and thousands of Her dearest girlfriends, the sakhis. My cows, gopas, gopis and this Vrindavana exist eternally. My Vrindavana is the place of unlimited bliss, so it is called “Ananda-kanda”. If one merely enters Vrajabhumi, they will never take rebirth again. Like Me,  Shivaji, you should always live in My Vraja!”

Narada replied, “O glorious Mahadeva, I am glad to hear this. Now please tell me how to practice raganuga sadhana.” (Padma Purana, patalakhanda cp. 82.73-88) More in part two.  Ananda kanda Bhagavan Sri Krishna ki jai! Ananda Vrindavana ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

 

Throughout Gita and other sastras, Bhagavan Sri Krishna asserts that, “I am the doer (via gunas & prakrti), I give results, I give knowledge, I give intelligence, I give memory, I give ability, I give strength, and I give Myself to whom I choose!”

Thus the question arises, “Are we chanting Hare Krishna by our own will or power, or is Krishna allowing us to chant, and chanting through us by His will?” Let’s find out the answer…

In the Srimad Bhagavatam, the great chiran jiva and mahajana Markandeya Rishi says that Bhagavan Sri Krishna is the Supreme Person and force behind every movement of every embodied soul from the celestials Brahmaji and Shivaji to the the devotees on earth. It is Sri Krishna alone who makes the vital air, the mind, the senses and the power of speech move and act.

Sri Markandeya Rishi said, “O Almighty Lord Narayana! How can I possibly describe You? For it is You who moves the vital air, which impels the mind, senses and power of speech to act. This is true for all embodied souls including Brahma and Shiva and even me. Still, you become the intimate friend of those who worship you, bhajatam asi bhava bandhu.” (SB 10. 12.8.40)”

 

In Bhakti-sandarbha (144), Sri Jiva Goswami says, “The significance of Bhagavan Sri Krishna being referred to as bhava-bandhu (verse above) is that even devotees have no independent power to serve Sri Krishna.

 

“But since Sri Krishna is the friend of His devotees, Krishna gives them the bhava i.e. bhakti so they can serve Him. Furthermore, the speech and other senses with which the devotees serve Krishna are also impelled by Him. Thus, the devotee is like a wooden puppet moved by the strings of the puppeteer.”

 

Srila Visvanatha Cakravarti tika: “Like a loving friend (bhava-bandhu), You my Lord are controlled by the love of those who worship You. It is You alone who enable Your devotees to worship You by enlivening their minds and senses.

 

“Nevertheless,  You feel incapable of repaying the debt of their worship. Thus You become indebted and controlled by their love. That is most astonishing. That is the greatness of Your mercy.“

 

Conclusion:

Devotees are chanting japa and kirtana because the Holy Name, which is non-different from Sri Krishna, allows them to chant it. Not only does Bhagavan Sri Krishna allow us to and empower us to chant His sweeter than sweet Holy Names, but Sri Krishna even allows animals to chant Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.

 

King Bharata as a deer chanted “Hari Narayana” at death by the inconceivable mercy of bhava bandhu Sri Krishna. (SB 5.14.45)  The elephant king Gajendra, formerly King Indradyumna, by the loving mercy of Bhagavan Sri Krishna, chanted mantra japa when leaving his beastly body. (SB 8.3.1.)

 

So Sri Krishna’s Holy Names are not actually “chanted by us”. Rather by His independent mercy, Sri Krishna ALLOWS His Holy Names to descend into the mind of the surrendered devotee and manifest in their ears and mouths.

 

The sastras and tikas revealed CLEARLY SHOW US that not only our chanting, but also all our sadhana is NOT DONE BY US. Sri Krishna is doing it all!

 

The mind remembers Sri Krishna’s form, qualities and pastimes, the senses act in Shyama’s seva, and the mouth chants Hare Krishna in japa and kirtana—ALL BEING MOVED AND ACTIVATED BY SRI KRISHNA HIMSELF!

 

In summary, we can now see that all movement on the bhakti-marga, be it progressive, digressive or stalled is fully inspired, controlled and permitted by the will of OUR LOVING FRIEND, dina bandhu Sri Krishna.

 

Always pray for Sri Krishna’s mercy and power, so by His sweet will we can lovingly serve Him, and one day attain perfection in prema dhama Sri Vrindavana. (adapted madangopal.blog)

No free will ki jai! Sri Krishna’s loving mercy ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

 

The prabhava of Kali Maharaja is awesome and all-pervasive.

In the temple, outside, in the Holy Dhama, in Delhi, Mumbai, Moscow, New York, Beijing, Tokyo and Peru, in the kutira and in the home—everywhere some devotee is speaking negatively about someone or something. STOP!!!

 

Srila Prabhupada established a spiritual mission to propagate pure bhakti, love for Krishna and love for all, be they big or small. In Hindi, the name of his society is KRISHNA BHAVA AMRITA SANGA!!!

 

In English, this means a society or intimate group (sanga) that gathers together to relish the sweet nectar of Krishna’s love (Krishna bhava amrita) by performing Harinama Sankirtana, worshiping Thakuraji and the Vaisnavas, and hearing and serving Gita and Srimad Bhagavatam.

 

Bhakti means love, gratitude, appreciation, cooperation, encouragement and hope combined in a softened, humble heart offered in service to Sri Hari, Sri Guru and Sri Vaisnavas.

 

Love Radha, Love Krishna, Love Vrindavana, Love ALLLLLLLLL Devotees, and most importantly SWEETLY SERVE THEM.

 

A devotee should be so busy in culturing pure devotion that he/she has NO TIME FOR MAYA—no time for offending devotees or speaking useless criticism.

 

We humbly beg all our friends to make your individual life an “Aparadha Free Zone” by following Sri Krishna’s wonderful description on WHAT IS A DEVOTEE??

 

Please study, imbibe and live from now according to Sri Krishna’s advice given in the following Gita verse (10.9) and the acharya’s tikas:

 

Sri Krishna said, “With their minds absorbed in Me, completely dependent on Me, mutually informing each other about Me and speaking about Me, My devotees continuously experience satisfaction and enjoyment, mac chitta mad gata prana, bodhayantau parasparam, kathayantach ca mam nityam tusyanti ca ramanti ca.”

Srila Visvanatha Cakravarti tika:

Sri Krishna said, ‘The minds of My devotees are greedy for My form, name, qualities pastimes and the taste of My sweetness (mac-cittah).

 

‘Without Me, they cannot maintain their lives (mad-gata-prana), just as one cannot live without food. In a friendly mood, devotees tell each other about bhakti and Me—describing the great ocean of My very sweet form, qualities and pastimes (kathayantah).’

 

Since smarana/remembering (mac-cittah), shravana/hearing (bodhayantah) and kirtana/speaking/chanting (kathayantah) are the best forms of bhakti, Sri Krishna specifically mentions them here.

 

Sri Baladeva Vidyabhushana tika:

Sri Krishna said, “Devotees speak about Me, who am an ocean of affection for them. And they discuss My amazingly variegated pastimes. By worshiping Me in this way i.e. sravana, kirtanam, smarana, My devotees feel very satisfied, as if they were imbimbing pure nectar.” (tikas courtesy Sri Advaita Dasji)

Aparadha free zone ki jai! Krishna bhava sanga ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

This article is a response to a devotee wanting to make a Russian translation of my original January 2017 MSO post titled “Reject Guru? My original post follows this article.

First of all, everyone must clearly understand that rejecting the DIKSHA Guru is a very, very rare and serious action. It should never be done whimsically or fancifully just because you don’t like him or he’s not a “Big Devotee”.

Rejecting a diksha Guru is a very serious decision, only to be taken after deep shastric understanding of what type of Guru should be rejected; discussing with sadhus, and speaking directly to one’s diksha Guru about the proposed rejection, and why you feel so.

I repeat: “This is a most serious decision!”

If such a decision i.e. to reject one’s Guru is taken prematurely or without sufficent knowledge or understanding of one’s guru disciple relationship, the disciple may destroy his/her spiritual life!

DIRE RESULT OF REJECTING GURU

Sri Sanatana Goswami says in Hari Bhakti Vilasa (4.363-365 Bhumipati trans.)

“Those who reject an authorized spiritual master who comes in disciplic succession are so condemned that even carnivorous animals [i.e. eagles, vultures, dogs, fox, wolves, etc.] will not eat their flesh. If Guru rejects a disciple, Sri Hari automatically rejects him too.

“The disciple’s intelligence then becomes polluted and he/she starts showing great arrogance. Such disciples are the lowest among mankind, if after formally accepting a Guru they reject him out of illusion. Such disciples will rot in hell for millions of kalpas!”

Please deeply consider that if the Guru is well behaved, following all religious principles; inititated by a proper Guru; and teaching the correct Gaudiya Vaisnava tattva siddhanta—THEN ONE SHOULD NEVER LEAVE THAT DIKSHA GURU. Diksa Guru means the Guru who gives gopal mantra or kama gayatri to a disciple, which are the diksha mantras for all Gaudiya Vaisnavas.

It may be that one’s diksha Guru APPEARS LIKE a very simple person, even though he is a true Krishna devotee, and a pure, serious and dedicated disciple of his Guru and personal lineage. Sri Guru may not be a big scholar, a charismatic personality, a great kirtana leader or lecturer, or a shastra nipuna, who knows all the minute details of each tattva or spiritual truth.

But nevertheless, Guru is Guru and thus even the “simple” Guru is a real Guru. Therefore, all the sweet mercy and blessings of the samasti guru, Adi Guru Sri Krishna will flow through him FULLY AND COMPLETELY to the surrendered disciple who is loyal, faithful and sincerely dedicated to serving Sri Hari, Sri Guru and the beautiful Vaisnavas.

VIEW OF SRI GURU

Sri Sanatana Goswami says, (Hari Bhakti Vilasa (4.369-371 mmgd trans.):

“If, due to illusion about one’s Guru (gurum moha), a disciple considers that the Guru is an ordinary human being and thus chastises him, then such a disciple must take the body of a pig for one hundred births, shukara bhavatyeva tesham janma shateshvapi).

“Without a doubt, a foolish disciple, who rejects his/her diksha Guru (guru drohino mudhah), will constantly perform sinful activities (satatam papa karinah), and all their accumulated piety will transform into sin (teshanca yavat sukrtam dushkrttam syanna samshayah).”

“Therefore, an intelligent disciple, considering that his/her Guru is nondifferent from Bhagavan Sri Krishna, (krishna abhavena buddhiman), should worship Sri Guru at least three times a day and offer dandavat pranams.”

Now we present our previous post from March 2017 on the subject of rejecting one’s Guru:

Find Reject Guru article below:

 

 

Reject Guru?

Mahanidhi Madan Gopal Das

#Guru #SpiritualMaster #Bhakti #Disciple #RejectingGuru

Sometimes a disciple may have to reject his/her Guru, move on and take another Guru.

Regarding this principle, I have counseled many sincere, pure-hearted Krishna bhaktas who feel unhappy, frustrated, dissatisfied, and spiritually suffocated in their Guru-Shishya relationships.

They are confused and stuck; not knowing how to get out or improve their spiritual lives. Hopefully, the light of the sastric knowledge provided herein will help such surrendered souls find their true mentor—the sad guru—and again smile with the satisfaction produced from serving and loving a real spiritual teacher.

Citing various Gaudiya Vaisnava scriptures, this article will give eleven reasons for rejecting a Guru and taking another.

BHAKTI SANDARBHA

Quoting from Mahabharata (5.178.24) and Narada Pancharatra (1.10.20) in Bhakti Sandarbha (anu. 238), Sri Jiva Goswami says a disciple can reject a Guru (parityago vidhiyate) who:

  1. Gives irrational guidance ie. speaks against the conclusions of Srimad Bhagavatam and other Gaudiya Vaisnava scriptures.
  2. Is proud
  3. Cannot explain the difference between right and wrong i.e. gives improper guidance.
  4. Starts following a wrong path (utpatha-pratipannasya) due to bad association or the Guru becomes addicted to sinful life.
  5. Is envious or antagonistic toward other Vaisnavas (vaishnava-vidveshi cet parityajya, BS anu. 238)

Tika Bhakti Sandarbha 238:

“If due to envy, a Guru forbids his disciple to associate with or serve an advanced devotee, the disciple should humbly bow and ask the Guru to retract that prohibition.

“But if the Guru still forbids him, the disciple should just take shelter of Krishna and continue serving his Guru from a distance without abandoning him or behaving inimically toward him.

“If some instruction of Sri Guru is inconsistent with sastra, the disciple should leave his Guru’s association [and take association of a sastric Guru], and serve his diksha Guru only from a distance.

“If the Guru slanders or becomes hostile toward Vaisnavas, he is not qualified to be a Guru and should be abandoned immediately.

“A Guru attached to sense enjoyment, ignorant of right and wrong and deviated from the bhakti marga should be abandoned because he is not a Vaisnava.” (Guru Tattva Vijnana, Sri Ananta Dasji Maharaja)

UNIQUE REASON FOR REJECTING GURU:

Introduction: Please note****

We are fully aware that different Sanskrit translators and wisdom teachers give different translations and explanations of the following verse from Bhakti Sandarbha. The following translation and explanation is based on Shri Kushakratah Dasji’s translation of Bhakti Sandarbha published by the Krishna Institute.

My personal teachers also agree with this translation, so we offer it for your understanding. Jai Jai Sri Sri Radha Govindaji!

  1. Not satisfied with Guru.

This most amazing point is discussed by Sri Jiva Goswami in Bhakti Sandarbha (anu. 207.1-4). First Sri Jiva says one cannot reject his diksha Guru. And then he says, ‘Well, Yes you can reject your Guru in this particular circumstance’:

Sri Jiva Goswami said, “One may accept only one diksha Guru as described in (SB 11.3.48). The disciple is not allowed to reject his diksha Guru. However, IF ONE’S GURU IS NOT SATISFACTORY, ONE SHOULD REJECT HIM AND ACCEPT ANOTHER GURU, tad-aparitoshenapy anyo guruh kriyate tat aneka guru karane purva-tyaga eva siddhah. In this way one may reject many (aneka) unsatisfactory spiritual masters.”

The key word here is apari toshen which means “dissatisfied or displeased with one’s Guru.” However, one must understand that rejecting a Guru is an ultra serious matter. It should only be done after deep deliberation and personal realization, discussion with learned devotees, and meeting with one’s Guru if possible.

Here Sri Jiva Goswami gives what seems like a simple, innocent reason for leaving one’s Guru; just plain dissatisfaction. For many different reasons, excluding the serious one’s mentioned above, a disciple may just not feel happy about his Guru, his spiritual progress, future prospects, and his life in general in relation with a particular Guru.

If that’s so, then it’s time to move on and accept another Guru. Acharyas say that when one receives a new diksha from another Guru, then the prior Guru’s diksha and relationship are automatically cancelled without incurring any aparadha, offense or negative reaction.

In this regard, one Guru commented after giving diksa to two unsatisfied disciples of a another Guru, “If it’s not working out—it is not working out. You just have to move on to make spiritual progress.”

More Pramana on Rejecting Guru

HARI BHAKTI VILASA (anu. 238),

Here Sri Sanatana Goswamipada says a disciple may reject a diksha Guru who:

  1. “Is envious of real Vaisnavas, and thus prevents the disciple from honoring advanced Krishna bhaktas. Is unqualified due to poor shastric knowledge, and thus speaks wrongly not in accordance with Gaudiya Vaisnava tattva siddhanta.” [mgd: This means the Guru can’t answer the spiritual queries of a disciple, and thus the disciple remains doubtful and unsatisfied.

KRISHNA BHAJANAMRITA

In Krishna Bhajanamrita (v. 17-18), Sri Narahari Sarakara Thakura (an eternal associate of Gaura-Govinda), says a disciple may reject a Guru who:

  1. Is ignorant about the position of Krishna and has misconceptions about the truth.
  2. Does not accept Krishna’s pastimes, imitates Krishna or calls himself God.

JAIVA DHARMA

In Jaiva Dharma (chapter 20), Sri Bhaktivinoda Thakura says a disciple can reject a Guru who:

  1. Opposes Vaiṣṇava philosophy and practice.
  2. Was prematurely accepted without careful examination. And as a result, the disciple sees that all his sadhana efforts are not producing the desired result.

According to sastra, a disciple may reject a Guru who meets the above criterion without seeking his permission or agreement. The Guru and disciple may also part company by mutual consent and thus dissolve their relationship.

A genuine Guru always desires the best for his disciple, and thus he will not block or prevent the disciple’s spiritual progress. But rather Sri Guru will compassionately bless the disciple in his/her forward march to the lotus feet of Radha Govinda Yugala.

CONCLUSION

The Vedas describe that for various good reasons, including personal dissatisfaction, disciples have been rejecting their Gurus for millions of years! The Puranas, Mahabharata, Srimad Bhagavatam, Sandarbhas and Gaudiya Vaisnava acharyas discuss the unfortunate condition wherein a disciple must abandon, leave or reject a Guru.

The Bhagavatam Eight Canto describes how Bali Maharaja rejected his Guru, Shukracarya, because Guruji preached against Sri Vishnu in the form of Vamanadeva.  Thus rejecting the Guru is not a new practice. Sometimes it must be done in order to save one’s spiritual life. Again, I repeat this is a grave matter not to be taken lightly.

It is rightly said that, “Fools Rush In Where Angels Dare Not”.

Thus, any disciple contemplating rejecting his/her  diksha Guru, must only do so after deep thought, sastric study, counsel of the wise and personal realization.

Finally, one must offer intense prayers to his beloved Thakurajis. Surely, the all merciful Radha Govinda ji will give the strength, crystal-clear guidance and direction a sincere devotee needs to carry on in progressive, happy, and successful Krishna consciousness.

Sad Guru ki jai! Happy, fulfilled and enlivened disciples ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

Every day, Krishna bhaktas offer their Thakurajis love-soaked bhoga; colorful hand-stitched clothes and turbans; dhoop, deep, scents, perfumes and fragrant flowers.

When describing the bhakti-anga of archanam (Deity puja), Narada Muni said, “Vishnu/Krishna is PLEASED ONLY WHEN worshiped with the following eight flowers. Of course, the offering of external flowers also pleases Vishnu/Krishna.”

“What is the offering of eight flowers that especially pleases Vishnu/Krishna?

The Eight Flowers

  1. Harmlessness
  2. Control of the senses
  3. Compassion to all living entities
  4. Forgiveness
  5. Tranquility
  6. Discipline
  7. Meditation
  8. Truth

External flowers are relatively easy to procure, to offer singly or to string into garlands for Thakuraji’s pleasure. According to Narada Muni presentation here it seems that Krishna accepts external flowers to uphold His Gita proclamation—“I accept/eat leaves, flowers and fruits, patram pushpam, phalam ashnami”. (Bg. 9.26)

However, Naradji STRESSES HERE that “Vishnu/Krishna is ONLY PLEASED WHEN worshiped with the eight flowers above which are basically sattvic qualities of the mind and heart.

We should all try to become pure by being established in sattva-guna. And we should all cultivate these “eight flower qualities” along with meditation upon Radha Govinda. Then we can TRULY PLEASE KRISHNA with our eight flower offerings. (praman:Padma Purana, Patala-khanda 84.56-60)

Narada Muni ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

There are two distinct paths of sadhana bhakti: vidhi-marga and raga-marga, the paths of rules and passionate drive. Externally both observe the same practices i.e. hearing, chanting, remembering and worshiping Sri Krishna. Since both paths follow the same external practices, it is hard to differentiate between a vaidhi bhakta and a raganugiya bhakta. The difference is in the inner drive to act and practice sadhana. Thus it is the impetus that determines the path: vaidhi or raganuga.

On the path of raga, passionate drive, one’s spiritual greed creates a great inner hankering that propels one toward to the goal of attaining the same loving feelings and services as Krishna beloveds in Vraja. In vidhi-marga, one acts because of the fear of punishment or the sense of duty and acceptance of scriptural edict.

Perfection in vidhi-marga means attaining Vaikuntha and serving Sri Krishna in a mood of formality and majesty. Perfection in raga-marga takes one to Vraja-dhama and the intimate sweet personal service of Radha Govinda Yugala with the mood (manjari bhava), form and seva of a handmaiden of Srimati Radharani.

Beside the shared practices with vidhi-marga, raga-marga features a unique internal world of practice—mental service and meditation. Internally, one cultivates a specific divine loving emotion that ultimately gives realization and vision of one’s eternal spiritual body (siddha-svarupa) suited for Radha-Govinda’s direct service in Vraja.

The path of raganuga bhakti has two stages: unborn taste and awakened taste, ajata-ruci and jata-ruci. Unborn taste is the beginning stage when one is keenly interested in reading and hearing about Radha-Krishna and the gopis in Vraja. However, a mature, burning desire to serve Radha-Krishna as a gopi has not yet appeared. At this stage, one’s practice of raganuga-sadhana is a mixture of raganuga and vaidhi as far as one’s impetus is concerned.

In the second stage, jata-ruci, one feels a deep, overwhelming taste for both the practice and the goal of raganuga sadhana bhakti. This is raganuga proper in the sense that one is following (anuga) his powerful desires (raga) to attain gopi-bhava and Sri Radha’s eternal service. Besides a keen interest to read and hear Radha-Krishna topics, the jata-ruci sadhaka is spontaneously and constantly pushed forward simply by the power of his intense desire: “I must attain gopi-bhava and the eternal service of Srimati Radharani in this very lifetime!”

Manjari Bhava Upasakas ki jai! Jai Jai Sri Radhe!