Tag Archive for: Mahanidhi Madan Gopal Das

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Harinama Is Not Diksha

Mahanidhi Swami

Receiving the Hare Krishna Maha Mantra from a teacher is not called diksha; it is an expression of acceptance, care and compassion.

According to the Veda shruti, Sri Sanatana Goswami, Sri Jiva Goswamipada and all Gaudiya Vaisnava acharyas diksha means to receive the Krishna mantra (aka Gopala Mantra) from the spiritual master. Only this is diksha. Although it’s commonly thought that receiving harinama is diksha, it is not according to shastras, tradition and the teachings of Sri Chaitanya Mahaprabhu.

To teach the example for everyone, Bhagavan Sri Rama, Sri Krishna, Chaitanya Mahaprabhu, the Panca Tattva and all Gaudiya Vaisnavas have taken diksha which means atma samarpana or surrender to Sri Guru, and hearing three times in the right ear the Gopala/Krishna mantra from Sri Guru.

The confusion arises because the terms nama and mantra are often mixed up and translated incorrectly. Mantra is called nama and nama is called mantra. But Nama DOES NOT MEAN MANTRA. Nama means names of Krishna i.e. the maha-mantra. Although called a mantra, it is actually a chant of divine names which is why it’s in the EIGHTH or vocative CASE, the vocative form of calling out to Bhagavan—“O Hare, O Radha, divine energy of Sri Krishna. O Krishna, please save me!”

The word mantra, however, refers to a collection of transcendental sounds in the FOURTH or dative CASE which by definition must contain a bija mantra (om, klim, srim, aim); and a verb (svaha, namah, vidmahe, dhimahi, prachodayat). In the following verse, Sri Chaitanya Mahaprabhu clearly explains that the DIKSHA MANTRA is different than Krishna’s Divine Name, nama.

krishna mantra haite habe, samsara mocana
krishna nama haite pabe, krishnera carana

Sri Chaitanyadeva said, “Krishna mantra means the diksha mantra i.e. Gopala Mantra which acts to free the disciple from all anarthas, karmas and samsara. The name of Krishna i.e. Hare Krishna Hare Rama will give Krishna’s lotus feet.” (Caitanya Caritamrita. 1.7.73)

Practically all the Sanskrit and Bengali verses glorifying Sri Krishna’s Divine Name always use the word, NAMA and not mantra. For example, nama cintamani krsnas, hari nama harer nama harer nama, iti ñoòaçakaà nämnäà, nämnäm akäri bahudhä nija-sarva-çaktis, and there are hundreds of examples in Sri Chaitanya Caritamrita i.e. kali yuga yuga dharma namera pracara, etc.

Srila Haridasa Thakura is known as “Nama Acharya” not the mantra Acharya. Thus mantra means specifically our diksha mantras Gopal mantra and Kama Gayatri, and nama means the many, beautiful and amazingly attractive sweet Divine Names of Bhagavan Sri Krishna. Nama Sankirtana ki jai!

Real, proper and traditional diksha means a process of spiritual initiation through which the guru imparts the Vaisnava diksha mantra i.e. Krsna/Gopal Mantra and Kama Gayatri for Gaudiyas. By chanting the diksha mantras a disciple will obtain all transcendental knowledge and attain the association of Radha-Krishna. Unlike mantra, nama requires no diksha, tapa, vairagya or purascharana. Sri Chaitanya Mahaprabhu Himself said, “Harinama is not diksha and does not require diksha. It stands alone and has its own purpose and function.

Mahaprabhu said:

dīkṣā-puraścaryā-vidhi apekṣā nā kare
jihvā-sparśe ā-caṇḍāla sabāre uddhāre

“Chanting Krishna nama IS NOT DIKSHA. One need not perform purascharya -vrata, or observe any rules and regulations. Just a touch of Krishna nama with the tongue is sufficient to deliver everyone one, even a dog eater.” (Caitanya Caritamrita 2.15.108)

Srila Prabhupada tika: Quoting Hari Bhakti Vilasa (2.6), Srila Prabhupada says, “If one has no diksha then ALL HIS ACTIONS ARE USELESS (sarvam nir arthakam), and one attains birth as an animal (pashu yonim avapnoti diksha virahito jana).” And further (2.10), “It is the duty of every human to take Vaisnava mantra diksha i.e. Gopala/Krishna mantra from Sri Guru.”

As far as the maha-mantra, Srila Prabhupada said, “The chanting of the holy name does not depend on the initiation process.” (Caitanya Caritamrita 2.15.108)

Diksha mantras act invisibly but powerfully within the disciple to clear and remove all previous bad tendencies and commitments to illusion. One begins a new life awakened in divine knowledge. By giving diksha, Sri Guru mercifully slackens the bondage of maya, infuses transcendental energy into the disciple’s heart via the mantra, and awakens an awareness of one’s eternal relationship with Sri Hari.

Contained within the diksha mantra i.e. the Gopala mantra alone is divya-jnana, transcendental knowledge which acts to purify one’s consciousness and reveal the form and identity of Bhagavan Sri Krishna (bhagavat-svarupa) along with knowledge of the sadhaka’s particular relationship with Bhagavan Sri Krishna (sambandha-jnana) and one’s eternal spiritual form i.e. siddha deha.

What special power and wisdom does the most wonderful Gopala/Krishna mantra contain? Sri Jiva Goswamipada answers:

divyam jnanam srimati mantre,
bhagavat svarupa jnanam, bhagavata sambandha vishesha jnanam

“Two types of divine wisdom are received from the beautiful diksha mantra i.e. Gopala Mantra—knowledge of Sri Krishna’s form and identity (bhagavat svarupa jnana), and knowledge of one’s special and specific relationship with Sri Krishna [i.e. sthayi rati and siddha deha].” (Bhakti-sandarbha 283)

In summary, this is the power, beauty and extraordinary effect of Gaudiya Vaisnava diksha which DOES NOT mean receiving harinama from a preceptor. Through the medium of the Gopala-mantra (Krishna-mantra), Sri Guru dispels the jiva’s aversion toward Krishna, and inspires and directs the disciple to serve Sri Krishna with love. Gradually, the surrendered disciple attains divine wisdom about Sri Krishna, the jiva and the material energy. This powerful wisdom in turn then completely destroys the disciple’s sins and ignorance.

Believe it or not, we have met many mature devotees who only have harimana and NO DIKSHA, even after ten years of sincere service to Sri Guru. This is most regrettable and unfortunate. It is seen everywhere that most Gaudiya Vaisnava Gurus GIVE DIKSHA within 1-4 years of knowing the candidate.

Disciple means surrender and Guru means diksha. This is the transcendental exchange between sad shisya and sad Guru. Simple logic: no surrender—no disciple; no diksha—no Guru. Giving diksha is the duty of Guru and receiving it is the right of the disciple.

So we deeply pray to our most beloved, sweet and dear Srimati Radhika and Giridhari-Shyam to bless all my friends known and unknown with the great treasure of Gaudiya Vaisnava diksha which means receiving the beautiful Gopala mantra, and sometimes getting the most enchanting and esoteric Kama Gayatri.

Sri Guru diksha ki jai! Sad Shishya ki jai! Jai Jai Sri Radhe! Jai Jai Sri Vrindavana Dhama!

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Same Guru Every Life?

Mahanidhi Swami

Have you ever asked the question, “Will I really get the same Guru in every life? Does this principle only apply to “siddha gurus” and not “regular gurus?”

The answer lies with Sri Narottama Dasa Thakura who says, janme janme prabhu sei: “O Gurudeva! YOU are my Guru life after life!” in his famous “Sri Guru carana padma prayers. According to the Vaisnava conception, the word “sei” means the same one, or “that same Guru” who in this life gave me diksha mantras and transcendental Krishna bhakti knowledge.

It does not matter whether the Guru is a so-called “siddha”, “regular” or whatever Guru—diksha Guru is diksha guru—eternally, bas!

In summary, “sei” means that my diksha Guru today will also be my diksha Guru in every future life and after liberation too. This is the actual meaning of Sri Narottama Dasa Thakura’s realized words, janme janme prabhu sei. This is also confirmed by the fact that me and many other Vaisnavas have experienced an undeniable sense of recognition and acceptance immediately upon meeting a particular Guru for the “first time”.

This transcendental phenomena of birth after birth recognition of one’s eternal Guru is arranged by Sri Krishna within the heart who sends the disciple to exactly the same Guru from the previous life. Diksha establishes AN ETERNAL LINK WITH Guru.

And for the true and sincere disciple, Sri Krishna maintains that sweet loving, beautiful and compassionate relationship forever! Jai Gurudeva!

ACHARYA VANI PRAMAN:

Srila Prabhupada tika:

[Sri Narottama Dasa Thakura’s verse means] “The [diksha] guru should be considered the disciple’s master, life after life. (Srimad Bhagavatam 6.7.21) So where there is separation [from your diksha Guru], he is birth after birth your prabhu. (folio: 750721MW.SF) One [the diksha Guru] who has opened the eyes, he WILL REMAIN MY MASTER LIFE AFTER LIFE.” (folio: 760805BG.NMR)

Sri Ananta Das Babaji Maharaja tika:

“Therefore, Sri Narottama Dasa Thakura says that Sri Guru, the giver of love of Krishna and knowledge of Krishna, is my master birth after birth, and I am his servant birth after birth. This clearly indicates the PERMANENT NATURE of the relationship between Sri Guru and the disciple. The wandering jiva is born into various wombs and establishes connections with different mothers and fathers, friends and relatives.

“But the guru-shishya relationship is much different. At a suitable time after many births, the VERY SAME GURU WILL REAPPEAR before the disciple and cause him or her to drink the sweet rasa of bhajana; attain the gift of prema and enter the kingdom of Radha-Krishna lila for the direct seva of one’s beloved Sri Sri Radha-Madhava. Ah! Just see the mercy of Sri Guru! Nothing compares with this!” (tika: Prema Bhakti Chadrika 5 Sri Guru shishya nitya seva sambandha ki jai! Jaya Jaya Sri Radhe! Jai Gurudeva!

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Remember Who Is Guru

Mahanidhi Swami

Unfortunately, many disciples take their Gurus for granted and minimize their position or importance. Occasionally, disciples even fall prey to the saying “familiarity breeds contempt” which means by being too close to one, another may become casual, hateful or offensive.

Because forgetfulness is all pervasive in this age of Kali, everyone is subject to periods of laxity, complacency and forgetfulness in his/her relationship with their beloved, all-merciful Sri Guru.

By studying and praying to realize the teachings below, disciples will clarify, refine and renew their perception of their Gurus. Assimilating this shastric knowledge will help a disciple to always remember who the Guru is, what he/she represents, what Guru has given and is continuing to give, and what beautiful destination and human perfection Guruji is taking me to.

In Bhakti Sandarbha (anu.237) Sri Jiva Goswamipada quotes many shastras to describe the identity and position of the spiritual master, Sri Guru.

  1. Sri Narada Muni said, “By various different means and practices one can conquer lust, anger, greed, fear, pride, attachment to sense gratification, anxiety, physical weakness and suffering, sleep, and the samsara bondage of three modes. However, ALL THESE CAN BE EASLIY AND QUICKLY CONQURED BY GURU BHAKTI. (Srimad Bhagavatam 7.15.25)
  2. In Vamana Kalpa, Sri Brahmaji said,

yo mantraù sa Guruù sakshad, yo Guruù sa hariù svayam
Gurur yasya bhavet tushtas, tasya tuñöo hariù svayam

“The diksha mantra is identical to the Guru and the Guru is identical to Sri Hari Himself. There is no difference whatsoever between mantra, Guru and Hari. If Guru is satisfied then Sri Hari is automatically satisfied.”

  1. “If Bhagavan Sri Krishna is angry, the Guru can save one. If Guru is angry, no one can save one. Therefore with all effort one should please the Guru.” (Hari Bhakti Vilasa 4.36)
  2. Bhagavan Sri Krishna said, “First one should worship Guru and then worship Me. Doing this brings all results and neglecting this brings failure.” (Hari Bhakti Vilasa 4.344)
  3. Narada Pancharatra: “A Vaisnava is one who worships Sri Guru with body, mind and words.”
  4. Bhagavan Sri Krishna said, “O Vipra Sudama! I, who am the Soul of all beings, am not as satisfied by puja and ritual worship, brahminical initiation, penances or self-discipline as I am by faithful service rendered to one’s Guru.” (Srimad Bhagavatam 10.80.34)

Sri Jiva Goswamipada tika:

“Here Bhagavan Sri Krishna says, ‘Without service to Sri Guru, all other actions are useless. Sri Guru is directly My form because I have entered into him and he is My best devotee.’”

Srila Visvanatha Cakravarti tika:

Krishna said, “Therefore the Guru who teaches about Me is most worthy of being faithfully served.”

  1. In Padma Purana, Sri Devahuti said:

bhaktir yatha harau me’sti tad variñtha gurau yadi
mamasti tena satyena sandarshayatu me harih

“If I have more devotion to Guru than Hari, then Sri Hari will give me His darshana through this truth.” [“tad variñtha” means Guru bhakti is more glorious than Hari bhakti.]

  1. A very popular chant in India from Garga Samhita (4.1.13):

gurur brahma gurur visnur, guru devo maheshvarah
guruh sakshat param brahma, tasmai sri guruave namah

GURU IS DIRECTLY: Brahma, Visnu, Shiva, and Parambrahman. I offer respects to Guru.

THE GURU GITA:

The Guru Gita from Skanda Purana contains Shankara Mahadeva Shivaji’s perfect and uplifting lessons on the truth of Guru. Here is a sampling of some of the wonderfully inspiring and illuminating verses:

Sri Shivaji said, “O Parvati! One should meditate on his/her Guru at all times, just as a devoted wife thinks only of her husband. (30) “Gu” means darkness and “Ru” means the remover of the darkness i.e. ignorance. Thus the teacher who removes the darkness of ignorance is Guru. (34)

Those who are never serve Sri Guru will never be freed from the samsara chakra. (53) Without Guru’s infinite grace, one will not attain peace of mind even after studying millions of scriptures. (56) Whoever vilifies the Guru goes to hell and stays there as long as the sun and moon shine. (58)

One who speaks to the Guru in rude or insulting manner is born as a demon in a jungle or in a waterless region. (61) There is no happiness in Vedas and Shastras, not even in mantras and tantras. In this world, there is no happiness except in the Guru’s Grace. (89)

By the glory of Guru Diksha, all your actions bear fruit. By the attainment of a Guru one attains everything. One without a Guru is mere fool. (102)

To the person who has the Guru Mantra on his tongue, all acts become fruitful but not for others. By the power of initiation disciples attains success in all actions. (133)

Wherever the Guru lives all the devatas live too, and move about the Guru’s residence [kutir or ashram]. (135) O Devi, by the mere satisfaction of the Guru, all sacrifices, austerities, penances, and rites practiced in crores of births, in crores of Kalpas (world cycles), become fruitful. (149)

O Parvati, learning, wealth, strength, good fortune, all of these are of no use if one does not have the grace of the Guru. One falls down. (151)

One who has Guru bhakti, blessed is his father, mother, family and dynasty. (152) I repeat this thrice with force that there is nothing greater than the Guru. (154) O Parvati, one becomes free from the cycle of birth and death by pleasing the Guru. (157)

Guru bhakti is the greatest kind of pilgrimage, whereas all other yatras are worthless. All places of pilgrimage are present, O Devi, at the sacred holy feet of the Guru. (159)

Because they give different benefits, there are many types of Gurus, such as the Suchaka, Vachaka, Bodhaka, Vihita, and Karanakhya Gurus. The supreme Guru however is the PARAMA GURU—the expert in removing all types of doubts and the fear of birth and death. One gets a PARAMA GURU after acquiring heaps of punya over many births. If one has such a Guru, one will never be bound in Samsara and become liberated forever. By all means and efforts, one should serve the Parama Guru. (165-174)

By the devotion practiced towards the Guru, one attains liberation even without knowledge. For those who practice unflinching devotion to the Guru, no other sadhana is required. (212) Thus ends the Guru Gita spoken by Sri Shivaji to Srimati Parvati Devi.

Mahadeva Sri Shivaji ki jai!

Srila Prabhupada:

“Our life will be successful when we strictly follow Guru and Krishna. Guru means Krishna—Krishna means Guru. Not Mäyäväda [that Guru IS Krishna], but Guru means one who follows Krishna. So Guru is directly God, säkñäd-hari. Every shastra says the Guru is God, Krishna. Guru is servant-God and Krishna is master-God. When a person is accepted by both the Gods, then his life is success.” (folio 760731R1.NMR)

Nitya Guru smarana ki jai! Jaya Jaya Sri Radhe!

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Is Guru God?

Mahanidhi Swami

What follows is a brief response given to an E-Mail inquiry regarding the question, “Is Guru God?”

BHAKTA: “I have been hearing you quite regularly state the Guru is Krishna and you quote many scriptural references. In some spiritual missions they teach that Guru is the representative of God and not actually God himself. I have the understanding that the Guru is a Jiva who becomes empowered by God, not that he actually becomes God. And I have also seen that many “Gurus” fall down. So can you please help me get the right understanding of Guru Tattva?

Mahanidhi Madan Gopal Das: “Radhe! Radhe! The highest level of Guru and very, very, very rare indeed is a jiva who has attained sadhana siddhi and is realized in Radha-Krishna prema. Of course, all Gurus are jiva shakti, jiva-tattva, and not the Sarva Shaktimayi Purnatama Svayam Bhagavan Sri Krishna or bhagavat tattva. So difference is there in tattva.

But it’s also true that ALL GOD’S POWER, mercy, love and compassion are present in Sri Guru. In understanding Guru Tattva, and in fact all spiritual reality, one must always apply the principle that eternal truth is inconceivably and simultaneously ONE AND DIFFERENT. Thus Sri Guru and Sri Krishna ARE ONE and also different!

However, shastras everywhere say clearly GURU IS GOD. Why because the Guru gives God thru mantra diksha, shiksha and krpa. So many Indians worship Guru as God and attain perfection by that. They attain God who is attained by God in the form of Guru.

Nevertheless, all Gurus are jivas after all, and some get covered by maya, some don’t. But when acting as Guru they are perfect, and they are God in the sense that Gurus REPRESENT GOD’S WILL MERCY AND COMPASSION AND ARE THE TANGIBLE GOD BEFORE US taking us to Bhagavan Sri Krishna.

Certainly, it requires devotion and sensitive discrimination to understand the position of Guru. Yes, Guru is God, and yes he is also jiva, and yes he is the representative of God. But still there is no harm, nor is it against shastras and acharya vani to see and worship Guru As God as many do today.

A very popular verse in India:

Gurur brahma Gurur vishnur,  Guru devo maheshvarah
Guruh sakshat param brahma, tasmai sri gurave namah

GURU IS DIRECTLY Brahma, Vishnu, Shiva and Parabrahma. I offer respects to Sri Guru. (Garga Samhita 4.1.13)

In Bhakti-sandarbha (Anuccheda 237), Sri Jiva Goswamipada quotes the Uttara Vamana Kalpa:

yo mantrah sa Guru sakshat yo Guru sa hari svayam

“The mantra given by the Guru is itself the Guru, and the Guru is directly the Supreme Lord Hari.”

We hope these words will clear your doubts regarding Sri Guru. Jaya Jaya Sri Radhe!

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Uttama Adhikari Guru: Clearing Confusion

Mahanidhi Swami

What is the difference between an uttama bhagavata an uttama adhikari devotee? There is widespread confusion concerning the true meaning of these terms. And as a result, new candidates or even the initiated often argue over whether or not their diksha Guru is an uttama bhagavata, an uttama adhikari, a madhyama adhikari etc.

Knowing the truth concerning this topic is essential and crucial, especially for someone looking for a Guru. The confusion arises from shastras’ use of the same terms to describe two different truths. The three words uttama, madhyama and kanishtha can refer either to the level of one’s eligibility for bhakti bhajana, or the level or percentage of a devotee’s vision, perception, and direct experience of Bhagavan Sri Krishna.

In other words, one (described in Bhakti Rasamrita Sindhu) is a measurement of a devotee’s faith in and knowledge of Sri Krishna. And the other one (described in Srimad Bhagavatam) is a measurement of one’s vision, perception and experience of Bhagavan and the degree of a devotee’s love and attachment to Bhagavan Sri Krishna.

Sri Rupa Gosvami describes the three levels of adhikara or fitness for bhakti sadhana as kanishta adhikari, madhyama adhikari and uttama adhikara. Thus, personal adhikara for bhakti is based on one’s faith in and knowledge of Bhagavan Sri Krishna. On the other hand, the Srimad Bhagavatam describes three levels of spiritual advancement among devotees as kanishtha (prakrta bhakta), madhyama bhakta, and uttama bhagavata according to the degree of their vision of Bhagavan Sri Krishna.

THREE LEVELS OF ADHIKARA FOR BHAKTI

In Bhakti Rasamrita Sindhu (1.2.16-19), Sri Rupa Gosvami describe as follows:

1) UTTAMA ADHIKARI: “Is one who is expert in bhakti shastras, logic and reason, and has firm, mature and unbreakable faith in Bhagavan Sri Krishna.”

śāstre yuktau ca nipuṇaḥ, sarvathā dṛḍha niścayaḥ
prauḍha śraddho ‘dhikārī yaḥ, sa bhaktāv uttamo mataḥ 17

2) MADHYAMA ADHIKARI: “Is one who has full faith in shastras and Bhagavan Sri Krishna but lacks expertise in transcendental wisdom.”

yaḥ śāstrāhi ṣvani puṇaḥ śraddhāvan sa tu madhyamaḥ 18

Sri Jiva Goswamipada tika: Lacking expertise in shastras means that one has a general knowledge of shastras, and firm faith which will not break even if one cannot defeat opposing arguments.

Srila Visvanatha Cakravarti tika:

The word sraddhavan in text 17 means that the madhyama adhikari has firm faith in shastras and the words of his/her Guru.

3) Kanishtha Adhikari: “Is the lowest level of devotee who has very little knowledge of shastras, weak, tender faith which can easily be broken by contrary beliefs or opposing arguments.

yo bhavet komala śraddhaḥ sa kaniṣṭho nigadyate 19

Why devotees have different adhikara or fitness for bhakti is nicely explained by Sri Mukunda das Goswami (shishya of Sri Krishna Dasa Kaviraja): “The division of three types of eligibility or adhikara arise out of one’s spiritual status attained by the grace of Bhagavan Sri Krishna Himself and the saints with whom one has associated in the past.”

THREE LEVELS OF ADVANCED DEVOTEES

The Srimad Bhagavatam describes the three levels of devotees as beginner, intermediate and topmost according to the degree of their vision of Bhagavan Sri Krishna.

1) UTTAMA BHAGAVATA: “The most advanced Krishna bhakta who sees his most worshipable Bhagavan Sri Krishna within everything and sees everything in Bhagavan.”

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ
Srimad Bhagavatam 11.2.45

Srila Visvanatha Cakravarti tika: When Hiraṇyakaśipu asked, “Where is your Ishvara?” Prahlāda said, “He is everywhere. One can see Bhagavan Sri Krishna even in a pillar.” Similarly, one should see all living beings in Bhagavan Sri Krishna (ātmani), just as Yaśodā saw all beings in the belly of Krishna.

There is another meaning. One should see all beings as having Krishna prema, and being absorbed in Krishna who appears in their minds. This shown by the prema of the Vraja-gopis and Dvaraka mahishis.

vana-latās tarava ātmani viṣṇuṁ, vyañjayantya iva puṣpa-phalāḍhyāḥ
praṇata-bhāra-viṭapā madhu-dhārāḥ, prema-hṛṣṭa-tanavo vavṛṣuḥ sma

The trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣṇu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. Srimad Bhagavatam 10.35.9

nadyas tadā tad upadhārya mukunda-gītam’ āvarta-lakṣita-manobhava-bhagna-vegāḥ
āliṅgana-sthagitam ūrmi-bhujair murārer, gṛhṇanti pāda-yugalaṁ kamalopahārāḥ

‘When the rivers hear the flute-song of Krishna, their minds begin to desire him, and with the arms of their waves they embrace Murāri’s lotus feet and, present offerings of lotus flowers.’ Srimad Bhagavatam 10.21.15

na calasi na vadasy udāra-buddhe, kṣiti-dhara cintayase mahāntam artham
api bata vasudeva-nandanāṅghriṁ, vayam iva kāmayase stanair vidhartum

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva’s darling son? Srimad Bhagavatam 10.90.22

One should contemplate the mood of Bhagavan Sri Krishna within oneself as being present in all living entities. One should see in this way implies that one must GAIN QUALIFICATION FOR SEEING, RATHER THAN being able to see like this at all times. Great devotees like Nārada, Vyāsa and Śukadeva do not see Bhagavan Sri Krishna everywhere at all times, and this increases their desire for Krishna.

When this longing to see Bhagavan Sri Krishna increases further, then the devotees see the whole world as Bhagavan Sri Krishna as in the logic that a lusty man sees desirable women everywhere. In this verse, the verb paśyed (see) means actually “to know”. Thus the best devotee is he who knows Bhagavan Sri Krishna is in everything and everything is in Bhagavan Sri Krishna simply by scriptural knowledge.

Further on in this chapter, the Srimad Bhagavatam (11.2.55) describes the topmost type of bhagavata bhakta i.e. the maha bhagavata!

visṛjati hṛdayaṁ na yasya sākṣād, dharir avaśābhihito ‘py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ, sa bhavati bhāgavata-pradhāna uktaḥ

** MAHABHAGAVATA: “Is the best of devotees because Bhagavan Śrī Hari, who destroys heaps of sins for His devotees, never leaves his heart even if he accidentally calls Hari, because he has permanently bound Sri Hari’s lotus feet within his heart with the ropes of intimate love (praṇaya rasanaya).”

Srila Visvanatha Cakravarti tika: There is no problem even with heaps of sins because Bhagavan can easily destroy a multitude of sins simply by being called. Then what to speak of chanting Bhagavan nama with a continuous taste of rasa?

This verse answers the question ‘Why doesn’t Bhagavan leave the temple of their hearts?’ Bhagavan can’t leave because the devotee ties his heart to the lotus feet of Bhagavan with the ropes of affection. Just as Yaśodā’s prema bound Krishna to the mortar, the devotee binds Bhagavan with the chains of prema!

2) MADHYAMA BHAKTA: “The intermediate or second-class devotee offers his love to Bhagavan Sri Krishna, befriends Krishna bhaktas, shows mercy to the innocent ignorant, and avoids the envious.”

īsvare tad-adhīneṣu bāliśeṣu dviṣatsu ca,
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ
Srimad Bhagavatam 11.2.46

Srila Visvanatha Cakravarti tika:

The madhyama devotee shows prema for his worshipable Bhagavan Sri Krishna. This actually means he has attachment for Bhagavan rather than prema. He befriends bhaktas dependent on Sri Krishna, and shows mercy to those ignorant of bhakti. Since even Bharata, Vyāsa and Śukadeva did not show mercy to all persons they saw, it should be explained that this mercy to the ignorant arises by itself.

This is understood from the example of the mountain SB 10.20.36: During the monsoon season, mountains sometimes release their storage of water and sometimes do not, just as realized devotees sometimes give the nectar of divine wisdom and sometimes do not.

Madhyama bhaktas avoid haters of Bhagavan because they know their mercy will be useless with them. It is proper to stay away from inimical ones understanding they are foolish while simultaneously reflecting upon one’s own good fortune. The madhyama devotee does not have the qualification to see Bhagavan in all beings. But when he attains that quality he then becomes an uttama devotee. Even among uttama devotees like Nārada one will see these four qualities of prema, friendship, mercy and indifference.

3) PRAKRTA BHAKTA: “The neophyte, beginner bhakta (kanishtha) who faithfully worships Krishna’s murti, does not behave properly with others. He is a materialistic, unrefined devotee occupying the lowest position.”

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate,
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
Srimad Bhagavatam 11.2.47

CONCLUSION: Hopefully, everyone now understands these terms and can thus judge devotees accordingly. Since it “takes one to know one” it is impossible for a Guru seeker to tell whether a proposed Guru is a bhava-bhakta or premi bhakta, uttama bhakta, or a maha bhagavata. Such extremely advanced and liberated devotees are very, very rare.

So what to do, and how to select your eternal friend and wise guide to love divine, Sri Guru? One seeking a diksha Guru should select an uttama adhikari bhakta i.e. one whose deep knowledge of bhakti shastras can destroy your doubts; and whose ‘rock solid’ faith in shastras and Bhagavan Sri Krishna inspires and deepens your own faith in Sri Krishna and the path of Krishna bhakti sadhana.

By surrendering to and accepting diksha from such a Guru, one will attain genuine bhakti, and joyfully progress on the path of bhakti to the perfection of Sri Sri Radha-Govinda’s prema seva in the groves of Vrindavana!

Sri Guru tattva ki jai! Jaya Jaya Sri Radhe!

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Heart of a Manjari

Mahanidhi Swami

A raganuga sadhaka pursuing the madhurya bhakti of the Vraja ragatmika gopis of Sri Krishna will concentrate on the sevas and feelings of a few manjari dasis of Sri Radhika.

The goal of a manjari bhava sadhaka is the seva and pleasure of Srimati Radharani. The sadhaka will read and meditate upon all the sevas performed by different manjari’s i.e. Sri Rupa Manjari and Rati/Tulasi.

The manjari bhava sadhaka will think, “I am assisting and serving side by side with Radhika’s nitya-siddha manjaris, and my individual guru sakhi and parama guru sakhi in various ways for Srimati’s satisfaction as described in Vilapa Kusumanjali, Govinda-lilamrta, Sankalpa Kalpadrum etc. One should also think that sometimes I am alone with Radha to personally perform all these sevas for Radha’s pleasure throughout the day and night.

When reading about the sevas, sentiments, and interactions of Sri Rupa-manjari, Tulasi-manjari and others, I try to visualize and relish their exchanges with Radhika, with Krishna, and with each another. I try my best to identify with their feelings of oneness with Srimati Radharani.

As Srimati Radhika’s kinkari or loving maidservant, I have tad bhava icchatmika bhava or devotion. This means that I only desire to identify with, nourish and experience the sentiments and feelings (madhurya-bhava) within the heart of Sri Radhika, who is the sole Mistress of my life.

“O Srimati, my life is sharing Your sentiments, not enjoying Your Shyama.”

I am totally made of seva. I exist only to please and satisfy Radha in every possible way throughout the day. Radha’s joy is my joy and Radha’s distress is my distress.

“O Swamini Sri Radha! I’m also trying my best to become bhava tadatmya, which means that I am exactly one in feeling with You—one heart, one mind and one life: YOURS. O Sriji! You never have to tell me what You need or what to do. I know it already because You are in my heart and I’m in Yours—ETERNALLY!”

Whatever Radha needs or feels immediately produces a thought within the manjari to offer that exact seva at that moment. Because of her oneness in heart with Radharani, the Radha bhava tadatmya manjari directly experiences the bliss and ecstasy that Rasa-vilasini Radha relishes with Rasabihari Shyama.

But at all times, the focus of the manjari is Radha’s pleasure, and not relishing the paramount euphoria of sharing the quality but never the quantity of Radhika’s mahabhava. Removing Radha’s anxieties and rendering expert, pleasing sevas to Radha is the only activity of a manjari. It’s her life and soul. This angle of vision coupled with a humble seva bhava automatically fills the manjari with supreme bliss. For the sadhaka and the siddha—Seva Is bliss!”

“O Radha, please feel my heart crying in the loneliness of Your separation! I am Yours! For even a second, I cannot live without Your most trusted, intimate seva. O Priyaji, please just once look my way and take this fallen wretch to Your sweet lotus feet.”

Sri Radha’s nitya Vraja kunja seva ki jai! Jai Jai Sri Radhe! Sri Vraja Dhama ki jai!

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Mahaprabhu & Madness part one

Mahanidhi Swami

It was summer 1975, a Saturday night Harinama Sankirtana party, 100 saints strong on the streets of Los Angeles, U.S.A.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Being a new recruit at that time, I was feeling a little sick and feverish so I was not much “into it”. Just then a blissful loving swami with a big pony tail came up to me while playing wildly enthusiastic mrdanga.

Smiling with the intoxicating taste of love divine, that naturally happy swami said, “Hey, come on, what are you doing? This is Gauranga’s bliss party, so you have to CHANT AND DANCE LIKE A MADMAN!!!”

There and then I went whirling, spinning and jumping, “Hari Bol!” “Hari Bol” as I danced “like a madman” down the sidewalks of Hollywood! Little did I know then, that 500 years ago Sri Chaitanya Mahaprabhu was also doing the same.

Gauranga Mahaprabhu danced in divine madness down the footpaths and byways of India while singing the most magnetic and transforming prema-nama Harinama sankirtana of Sri Krishna’s transcendental names.

Mahaprabhu flooded the lanes of Navadvipa with rivers of pure prema-nama enriched with His dancing in the madness of gopi-bhava. Hari is an extremely rasika, Vraja lila-filled name, so naturally it was one of Gaurahari’s favorites.

Dancing through Nadia, Nimai, the genius child, sweetly and ecstatically sang:

“Hari! Hari!” “Hari! Hari!” “Hari! Hari!” “Hari! Hari!” “Hari! Hari!” (Caitanya Caritamrita 1.7.159)

“Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” (Caitanya Bhagavata 3.5.155)

Having heard directly from Mahaprabhu’s associates, the Gaura-lila Vedavyasa, Sri Vrindavana Das Thakura, recorded the “all-time favorite” Vraja rasika divine nama-sankirtana names of Sri Krishna that Mahaprabhu loved to sing throughout His blissful, compassionate presence. One can see below that Chaitanya Mahaprabhu often juxtaposed these favorite names to savor different flavors of rasa.

Gathering a group of loving friends, playing mrdangas, karatals, whompers, and divine horns [srnga], Sri Chaitanya sang:

jaya kṛṣṇa murāri, mukunda vanamālī (Caitanya Bhagavata 2.8.276)
jaya kṛṣṇa mukunda, murāri vanamālī (Caitanya Bhagavata 2.23.422)
jaya kṛṣṇa gopāla, govinda vanamālī (Caitanya Bhagavata 2.16.100)
jaya kṛṣṇa govinda gopāla vanamālī (Caitanya Bhagavata 2.26.17)
kṛṣṇa rāma mukunda, murāri vanamālī (Caitanya Bhagavata 2.23.29)
hari bolo mukunda, gopāla vanamālī (Caitanya Bhagavata 2.23.435)

Putting the above divya nama together minus references, one gets a complete song that could be sung on Sankirtana. Here it is (refrain: repeat 2x):

hari bol, hari bol, hari bol
jaya krishna murāri, mukunda vanamālī
jaya krishna mukunda, murāri vanamālī
jaya krishna gopāla, govinda vanamālī
jaya krishna govinda, gopāla vanamālī
krishna rāma mukunda, murāri vanamālī
hari bolo mukunda, gopala vanamali
hari bol, hari bol, hari bol!

During Audarya Purusottama, Sri Chaitanya’s Dakshina Bharata tirtha yatra, Mahaprabhu moved along like a maddened lion (matta simha) absorbed in prema-sankirtan singing:

kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! rakṣa mām
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! pāhi mām
kṛṣṇa! keśava! kṛṣṇa! keśava! kṛṣṇa! keśava! rakṣa mām
(Caitanya Caritamrita 2.7.95-96)

Madness: Two Kinds

The English word mad comes from the Sanskrit word mada or matta, which means madness or intoxication. Madness (matta) means to be completely obsessed with, or to be frantic, turbulent, crazy and wild about someone or something. Madness is of two kinds: mundane and transcendental. In other words, one can be crazy for Krishna or crazy for Maya, the illusion of enjoyment.

Regarding the varieties of madness, Srila Prabhupada said, “There are two kinds of madness [material & spiritual]. One madness is for material enjoyment which entangles people more and more in the process of birth and death. So this material madness you have to give up.

“And you have to become mad after Krishna. Then your life is successful. That [divine transcendental] madness is exhibited by Caitanya Mahāprabhu, wherein He experiences one moment to be one yuga. Tears in the eyes like the torrents of rain, Mahaprabhu cried, “I feel the whole world is vacant in separation from Govinda.”

“This madness is wanted, missing Govinda madness. When Krishna left Vṛndāvana and went to Mathurā, the Vraja gopis became so mad that they had no other business than just crying torrents of rain. That is wanted. That is Vṛndāvana life.” (folio: 760910SB.VRN)

“For others, madness is a disease. But if anyone hears about or sees Mahaprabhu’s divine madness in Krishna prema, then that madness will destroy one’s bondage to repeated birth and death.)” (Chaitanya-chandrodaya 2.119)

Definition of Divine Madness

Sri Nama Alvar, the famous Vaisnava premi saint, defined divine madness thus: “When one is overcome by bhakti exaltation and trembling in every cell of his being, one must freely and passively allow this influence to penetrate one’s entire being. It will carry one beyond all known states of consciousness.

“So never be afraid or embarrassed that others may think that you are mad. For that would suppress the display of the rapturous bhakti that deluges your being. That very divine madness is what distinguishes one from ordinary mortals who have no access to such beatific vision.

“That divine madness is the bhakta’s pride. Enveloped in that divine madness, one should follow the saint who implores, “Just sing and cry, laugh, jump and run about so that everyone can witness it.” (Hindu Mysticism)

Crazy for Radha-Krishna ki jai! Jaya Jaya Sri Radhe! (see part two)

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Mahaprabhu & Madness part two

Mahanidhi Swami

Divine Madness of Mahaprabhu

Worried over Nimai’s apparent mental health, mother Shachi showed Him to a doctor. The doctor examined and said, “Nimai is exhibiting madness, so you must tie His legs together and keep Him home. Massage Nimai’s head with medicated oil and feed Him fresh coconut water until his madness is cured!”

A few days later, Srivasa Thakura visited Vishvambhara in His home in Navadvipa and saw Gaurahari doing tulasi parikrama. Then upon suddenly noticing a devotee, Mahaprabhu swooned and shivered intensely in divine love. Upon assuming external consciousness, Mahaprabhu greeted Srivasa Thakura and said, “They say I am mad, insane. What do you think?”

hāsi’ bale śrīvāsa, paṇḍita bhāla vāi
tomāra ye-mata vāi, tāhā āmi cāi

Smilingly, Srivasa said, “O Mahaprabhu, Your madness is good. I also want the same kind of madness that You have, wherein I experience divine love and the direct mercy of Sri Krishna.” (Caitanya Bhagavata 2.2.98-114)

Since Sri Chaitanya Mahaprabhu’s lilas are eternally manifest in one universe or another, His divine madness is also eternal. Sri Krishna Dasa Kaviraja explains:

rādhikāra bhāva yaiche, uddhava-darśane
sei bhāve matta prabhu, rahe rātri-dine

Just as Rādhikā entered a state of divine madness [in mahabhava] upon seeing Uddhava, Mahaprabhu was all day and night in that same state of divine madness [in separation from Krishna] (Caitanya Caritamrita 1.4.108)

Divine Madness in Vrindavana

preme matta cali’ āilā govardhana-grāma

Arriving at Mt. Govardhana, Mahaprabhu went mad in Krishna prema. (Caitanya Caritamrita 2.18.17)

harideva-āge nāce preme matta hañā

And while taking darshana of Sri Haridevji at Mansi Ganga, Mahaprabhu madly danced in Krishna prema. (Caitanya Caritamrita 2.18.19)

Divine Madness Distribution

śuni’ ‘Krishna’ ‘Krishna’ bali, amogha uṭhilā
premonmāde matta hañā, nācite lāgilā

Upon hearing Sri Chaitanya Mahaprabhu chant ‘Krishna! Krishna!’ the terminally diseased Amogha immediately got off his deathbed and began to chant Krishna nama. Becoming mad with ecstatic love, Amogha danced very emotionally. (Caitanya Caritamrita 1.15.278)

yāṅhāra darśane loke preme matta hañā
hāse, kānde, nāce, gāya, Krishna-nāma lañā

The people said, “Simply by seeing Śrī Caitanya Mahāprabhu, everyone is maddened with love of Krishna. Thus they are laughing, crying, dancing, chanting Krishna Krishna Krishna Krishna.” (Caitanya Caritamrita 2.15.162)

With a mere embrace of mercy from Mahaprabhu, Krishna dasa went mad in love divine and began dancing and singing, “Hari! Hari! Hari!” (Caitanya Caritamrita 2.18.88)

tomā dekhi Krishna-preme, jagata-pāgala

By seeing Mahaprabhu everyone went crazy with Krishna prema. (Caitanya Caritamrita 2.18.120)

ye tomāra ‘nāma’ śune
sei Krishna-preme matta, tāre tribhuvane

If anyone hears Mahaprabhu’s name, he/she will go mad in Krishna prema and perform harinama sankirtana to deliver the three worlds. (Caitanya Caritamrita 2.18.123, 219)

Divine Madness & Harinama Sankirtana

punaḥ punaḥ piyāiyā haya mahāmatta
nāce, kānde, hāse, gāya, yaiche mada-matta

Repeatedly drinking Harinama rasa, Sri Gauranga and the others became greatly mad. So they all started singing, dancing, laughing and crying in the madness of divine delirium. (Caitanya Caritamrita 1.7.22)

And with His saṅkīrtana movement, Mahaprabhu made everyone mad like Himself. We do not find anyone who was not maddened by Gauranga’s saṅkīrtana movement. (Caitanya Caritamrita 1.9.52)

“When the people assembled, Śrī Caitanya Mahāprabhu raised His beautiful long golden arms and shouted, “Haribol!” Responding, the people became ecstatic in divine madness, dancing and chanting the transcendental sound “Hari!” (Caitanya Caritamrita 2.17.189)

“Like a mad lion, matta-siṁha, Mahaprabhu danced in the center of a circle of kirtaneers. (Caitanya Caritamrita 2.12.137) “If anyone, after hearing from Sri Chaitanya, would chant “Hari Krishna” he or she would go mad in love divine (prema-matta)” (Caitanya Caritamrita 2.7.98)

Divine Madness & Krishna Prema

krishna prema phal āsvāde, matta loka ha-ila sakala

Everyone who tastes the fruit of Krishna prema will become mad in divine bliss. (Caitanya Caritamrita 1.9.48)

Srila Prabhupada explains the nature of Krishna prema, separation and madness: “We become mad after Krishna in our separation from Him. This is called Krishna-premā. And this love was distributed by Caitanya Mahāprabhu.” (TLK v. 30 p.)

“When one is separated from Radha-Krishna, then all the bodily symptoms of transcendental ecstasy manifest, and one appears inconceivably crazy i.e. transcendental madness.” (Caitanya Caritamrita 2.1.87 p.)

Divine Madness Is Krishna Consciousness

Dancing madly on harinama sankirtan, being crazy about Krishna, and going mad in separation from Radha-Govinda Yugala—this is Krishna Consciousness. The true devotee is one who feels intense separation from the sweetness in Shyama, and goes mad by a mere remembrance of those first sweet drops of joy in Krishna bhakti.

The greatest Krishna bhakta is Sri Chaitanya Mahaprabhu Himself. His madness in separation from love divine Sri Krishna is legendary and astonishing. As Mahaprabhu was, we too should become mad men/women searching in separation for Krishna within ourselves, within others and within the medium we move.

In the following amazing rasa-filled quote, Srila Prabhupada explains Krishna consciousness in a nutshell.

Srila Prabhupada said, “Sri Caitanya, the greatest symbol of a Krishna-bhakta, was mad after Krishna, [crying continually], ‘Where I can see Krishna? Where is Krishna? Where is Krishna? He was mad after Krishna.”(folio: 670323SB.SF)

“This is Krishna consciousness—when one becomes mad after Krishna, thinking, “How to see Him? How to see Krishna? How to see Him. How to see Him? Where He is? Where He is? Where He is?” Increasing this intense love for Krishna.

“When we will be mad for Krishna that is the perfection of life. We should be very, very serious to see Krishna. At least this attitude will help us: “Where is Krishna? How I will see Him? How I would meet Him?” That is called Krishna consciousness.” (folio: 730901R2.LON)

Madhureṇa Samāpayed: A Sweet Ending

“Murari’s mesmerizing flute forces the maidens of Vraja to forsake their self-control, righteousness and bashfulness. They ramble through the woods of Vrindavan like ones possessed, asking the trees, creepers and shrubs about Sri Krishna. Undoubtedly, a colossal maddening-shakti is working on them.

“Yet the madness of the damsels of Vraja is nothing in comparison to the special divine lunacy of Srimati Radharani i.e. divyonmada mahabhava. Radhika alone has the monopoly over this priceless gem called ‘divine lunacy’. And we are fortunate that we belong to this particular Kali-yuga, wherein Sri Goursundar has relished the sweet rasa of Sri Radha’s divine lunacy.” (Analytical Study of Love: Sri Ananta Dasji Maharaja)

Mahaprabhu and Madness! Krishna creates the madness, places it in the hearts of His beloveds, and then relishes the sweet taste of loving separation for time eternal as Sri Chaitanya Mahaprabhu. We Their humble servants cry in Their footsteps, begging in separation for a drop of prema or a glimpse of Shyama. O Srimati Radharani! With Your power and tender mercy, that impossible vision becomes a sweet reality.

Crazy for Radha-Krishna ki jai! Jaya Jaya Sri Radhe!

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Mahaprabhu: Four Months in Vraja

Mahanidhi Swami

Many believe Sri Krishna Chaitanya stayed two, but the Chaitanya Caritamrita reveals that Gaurahari actually stayed FOUR MONTHS IN VRAJA MANDALA. Let’s see the details of Sri Chaitanya’s Vraja yatra.

IN 1515 a.d., at the beginning of the Sharada season, Chaitanya Mahaprabhu decided to and left Jagannatha Puri to visit Vrindavana. Sri Krishna Dasa Kaviraja confirms:

sharat kala haila, prabhura calite haila mati (Caitanya Caritamrita 2.17.3)

According to the Hindu calendar, the Sharada season comprises two months (Bhadra & Ashwina: 17 August to 24 October 2018). This means Sri Chaitanya left Puri around August 18; spent a few days in Benares and Prayaga (Caitanya Caritamrita 2.17.82, 151), and arrived in Mathura i.e. Vraja Mandala about 10-15 days later on Bhadra Month sukla ekam, which is how long it takes to walk that distance, especially for Radha prema inspired Mahaprabhu.

We see that in a short time, phenomenal distances were crossed by Sri Raghunatha Dasa Goswami and Sri Sanatana Goswami to reach their goals. And shastras tell that time and space are flexible servants of Bhagavan Sri Krishna. So it was no problem for Mahaprabhu, empowered by Priya’s prema, to race across India to reach His cherished land of loving Vraja.

Sri Krishna Dasa Kaviraja describes Mahaprabhu’s ecstatic yatra: “Wherever Gaurasundara stayed on the road to Mathura, He made everyone dance by giving them Krishna nama and Krishna prema, mathura calite pathe yatha rahi yaya, krishna nama prema diya, lokere nachaya.

“Whenever Mahaprabhu would see Yamunaji, He would immediately become overcome in prema and jump in Her rasa-filled waters, yamuna darshana jhanpa diya pade prema acetana. As soon as Gauranga came near and saw Mathura, He became absorbed in Krishna prema and collapsed in dandavats, mathura nikate mathura dekhiya dandavat pade prem avishta.” (Caitanya Caritamrita 2.17.152-155)

One interesting point is that Mahaprabhu arrived in Vraja Mandala in the middle of the most auspicious and beneficial month of Bhadra. According to many Puranas, the famous Chaurasi Kosh Vraja Mandal Parikrama is best done in Bhadra month (August 27- Sept. 25, 2018). All parikrama details are contained in the book “Braja Bhakti Vilasa”, written by the 15th century Vraja sant named Sri Narayana Bhatta.

Exactly following the shastra and historical tradition, Sri Chaitanya Mahaprabhu also started His Vraja Mandala Parikrama in Bhadra month from Mathura. Sri Chaitanya visited all the tirthas in Mathura, the 12 forests of Vrindavana, Nandgrama, Pavana Sarovar, and did Govardhana Parikrama just at the beginning of Karttika month. On Karttika “Bahulastami”, Sriman Mahaprabhu DISCOVERED RADHA KUNDA.

This fact has been established by hundreds of years of sadhu/mahajana vani, and the histories told by the Vrajavasis (loka grantheshu vividheshu/”radha-krsna ganoddesh dipika” v. 4, Sri Rupa Goswamipada)

Chronology Reviw:

  1. Bhadra Month: Sukla ekam, Mahaprabhu arrives in Mathura and begins His Mathura/Vraja Mandala Parikrama.
  2. Karttika Dark Astami: Before discovering Radha Kunda on Krishna astami, Mahaprabhu had toured Vraja Mandala for seven weeks i.e Bhadra, Ashwina (Sept. 26-Oct. 24, 2018)
  3. Karttika Purnima: Mahaprabhu arrives in “municipal” Vrindavana i.e. Seva Kunja, Vamshi Vata, Nidhivana etc.
  4. Mrigashirsha Month: (Nov. 24 – Dec 22, 2018) Mahaprabhu stayed Vrindavana, Akrura-Ghata, Mathura.
  5. Pausha Month (Dec. 23- Jan. 21, 2018) Mahaprabhu continued living in Vrindavana, Akrura-Ghata, Mathura.
  6. Magha Month (Jan. 22- Feb. 29, 2018) At beginning, of Magha month, Sri Chaitanya Mahaprabhu left Mathura and Vraja Mandala to attend Kumbha Mela in Prayaga aka Allahabad.

In the two chapters describing Chaitanya Mahaprabhu’s Vraja Gamana Lila (Caitanya Caritamrita 2.17-18), Sri Krishna Dasa Kaviraja mentions only two specific dates: When Mahaprabhu left Puri, and when Mahaprabhu left Vraja Mandala to go to Prayaga for Kumbha Mela.

Just before leaving Vraja Mandala, Mahaprabhu Himself said, “Magha Month (Jan. 22- Feb. 29, 2018) has begun, and I want to go to Prayaga (Allahabad), bathe in Triveni Sangam on Makara Sankranti and stay a few days there, magha masa lagila, makare prayaga snana kata dina paiye.” (Caitanya Caritamrita 2.18.145)

CONCLUSION:

Thus the shastras clearly mention that Sri Chaitanya Mahaprabhu stayed a total of 4 ½ months in Vraja Mandala!

TWO MONTHS PLUS—Mathura/Vraja Mandala Parikrama: Bhadra-2 weeks, Ashwina-4 weeks, Karttika-4 weeks.

TWO MONTHS—Vrindavana, Akrura-ghata, Mathura: Mrigashirsha-4 weeks, Pausha-4 weeks, Magha- few days.

Thus we see that Chaitanya Mahaprabhu spent two 1/2 months: Bhadra, Ashwina, Karttika in Mathura and Vraja Mandala Parikrama. And Sri Gaurahari spent two months: Mrigashirsha and Pausha in Vrindavana, Akrura-ghata and Mathura.

May all the Vaisnavas be pleased with this post, and may Mahaprabhu mercifully shower us all with His love.

Mahaprabhu Vraja Gamana Lila ki jai! Jai Jai Sri Radhe!

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Gauranga Glorifies Harinama

Mahanidhi Swami

When Mahaprabhu came to Benares, a local Brahmin narrated His transcendental glories to Sri Prakashananda, a famous Advaitin acharya.

The Advaitin then laughed very much (bahuta hasila) and criticized Mahaprabhu: “Yes, I heard He is called Chaitanya. He has hypnotized a bunch of sentimental followers into believing He is Ishvara. And now they dance around like madmen!”

Feeling very much aggrieved to hear this, the Brahmin immediately left and went to describe his meeting: “O Mahaprabhu! Although he offended You that Advaitin said Your name, “Chaitanya Chaitanya Chaitanya”. But why could he not say “KRISHNA?”

Sri Krishna Chaitanya replied, “The Mayavadi Advaitins are Krishna aparadhis. Thus they only keep saying ‘brahma’, ‘atma’ ‘chaitanya’ kahe niravadhi. (129) Therefore, Krishna nama never manifests in their mouths.

“Krishna’s name and transcendental form are identical, krishna nama krishna svarupa duita samana. (130) Sri Krishna’s name, murti and personal form are one form of transcendental blissful consciousness, nama vigraha svarupa, cid ananda rupa. There is no difference between them. (131)

“There is no difference between Krishna’s transcendental body and Himself or between His name and Himself. But by nature the jiva’s name, body and soul are all different. (132)

deha dehira nama namira, krishne nahi bheda
jivera dharma nama deha, svarupe vibheda

“Therefore, Krishna’s transcendental name, form and intimate pastimes are not perceptible or self-manifest to the material senses. (134)

ataeva krishnera nama, deha vilasa
prakrtendriya grahya nahe, haya sva-prakasha

“Sri Krishna Himself and His name, qualities, and pastimes are all equal in transcendental consciousness and bliss. (135)

Krishna nama krishna guna, krishna lila vrnda
Krishnera svarupa sama, saba cid ananda

“The complete absolute bliss of Krishna’s lila rasa forcibly pulls the jnanis away from brahman bliss of and conquers their souls.”(137) [i.e. Sri Shuka Muni]

brahmananda haite purna, ananda lila rasa
brahma jnani akarshiya, kare atma vasha

These are Sriman Mahaprabhu’s direct and personal teachings on the glories of Sri Krishna’s Divine Names. During His discourse, however, Sri Chaitanya spoke the following two essential verses about Nama Tattva that all devotees should know, memorize and remember while chanting Sri Harinama japa and kirtana.

nama cintamanih krishnash, chaitanya rasa vigrahah
purnah shuddho nitya-mukto, bhinnatvan nama naminoh

“The peerless gem of Krishna’s transcendental name fulfills all thoughts and desires. Nama Prabhu is the living form of consciousness and divine loving rapture. Krishna nama is completely immaculate—ever existing on the transcendental plane.”

atah sri krishna namadi, na bhaved grahyam indriyaih
sevonmukhe hi jihvadau, svayam eva sphuraty adah

“Sri Krishna’s transcendental names, forms, qualities and pastimes cannot be perceived by the material senses. However, they all automatically self-manifest [svayam sphurti] on the tongue and other senses of one with a service attitude [seva mukha].” (Caitanya Caritamrita 2.17.114-137)

Sri Harinama ki jai! Chaitanya Mahaprabhu ki jai! Jai Jai Sri Radhe!