Tag Archive for: Mahanidhi Madana Gopala Dasa

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Prabhupada’s Karttika Vrata

Mahanidhi Swami

The Karttika Vrata means, “Don’t eat, don’t sleep; just chant Hare Krishna 24/7!”

In 1972, Srila Prabhupada once observed Karttika month in Sri Vrindavana beginning on Ashwina Shukla Ekadasi, [HBVilasa says start on Purnima also ok] and he advised his American disciples to do likewise. Before leaving America to go to India for Karttika, Srila Prabhupada said, “In Vrindavana, we shall have Urja vrata [means Karttika vrata] for one month. You also could observe Karttika vrata here [Los Angeles] from the next EKADASI for one month.” (721005DP.LA)

When Srila Prabhupada arrived in India, some disciples asked, “Srila Prabhupada, can you describe how to observe the Karttika vrata? Srila Prabhupada replied, “You should chant the Hare Krishna Maha Mantra twenty-four hours a day for one month. That’s all! Yes! And don’t sleep, don’t eat. This is Karttika vrata. Can you execute? (721018ND.VRN) Srila Prabhupada ki jai!

More Karttika posts coming soon. Karttika niyama-seva Vrata ki jai!

Srimati Radharani ki jai! Shyama-kunda Radha Kunda ki jai!

Jai Jai Sri Radhe!

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Karttika Super Benefits

Mahanidhi Swami

Karttika is a special month to collect lots of mercy and blessings from Bhagavan Sri Krishna. Before citing the super benefits of observing the Karttika Vrata, we will quote Srila Prabhupada’s translation of one verse of Satyavrata Muni’s “Damodarastakam” which is chanted daily in the Karttika month.

Srila Prabhupada said, “In this prayer, one passage says, ‘My dear Lord Dämodara, once when You were playing as a naughty boy in the house of Nanda Mahäräja, You broke the box containing yogurt. Because of that, mother Yaçodä considered You an offender and tied You with rope to the household grinding mortar. At that time, You delivered the two sons of Kuvera, Nalaküvara and Maëigréva, who were staying there as two arjuna trees in the yard of Nanda Mahäräja. My only request is that by Your merciful pastimes You may similarly deliver me.’” (NOD cp. 4)

In His teachings to Srila Sanatana Goswamipada (Cc. 2.22), Gauranga Mahaprabhu explained the 64 limbs of devotion by which one can attain the most valuable treasure of love for Krishna (pai Krishna-prema-maha-dhana). At that time, Mahaprabhu said, “In all respects, one of the most important limbs is to observe special vows in the month of Karttika, (karttika adi vrata, parama-parama-mahattva).

Srila Rupa Goswami extols the Damodara (Karttika) month in his Mathura Mahatyam: “To they who worship Krishna in Vrindavana, Lord Krishna gives them their original spiritual forms. The perfect atonement to purify the sins of a lifetime is to worship Lord Damodara in Vrindavana during Karttika. The month of Karttika spent in Vrindavana takes one to the spiritual world.”

The Hari-bhakti-viläsa proclaims, “O learned brähmaëas! Lord Dämodara becomes very pleased if during the month of Karttika with one worships a Deity of Radhika solely for Her pleasure.” (16.95)

In Jaiva Dharma, Srila Bhaktivinoda Thakura said, “Another name for Kärttika is Ürja. Devotees take special vows of renunciation and increase their devotional activities of hearing, chanting, remembering, circumambulation, etc., to celebrate the pastimes of Sri Krishna.”

In his Nectar of Devotion, Srila Prabhupada said, “One of the most important functions is called Ürja-vrata, observed in the month of Kärttika. The execution of devotional service during Ürja-vrata in the month of Kärttika is especially recommended to be performed at Mathurä. This system is still followed by many devotees. They go to Mathurä or Våndävana and stay there during the month of Kärttika.

“Even unserious persons who execute devotional service according to the regulative principles during the month of Kärttika within the jurisdiction of Mathurä in India are very easily awarded Sri Krishna’s personal service.”

Srila Prabhupada ki jai! Karttika Super Benefits ki jai!

Jai Jai Sri Radhe!

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Karttika Vrata & Srimati Radharani

Mahanidhi Swami

Why do Gaudiya Vaisnavas observe Karttika Vrata? Gaudiyas especially observe Karttika Vrata for the purpose of worshiping and pleasing Srimati Radharani. Because Radha is most famous as Karunamayi Radha, we very strictly follow all the rules and regulations of the Kartika Vrata, NIYAMA SEVA, so that Srimati showers us with Her divine compassion. The goal of this month, our lives and every moment is simply to gain a glance of mercy and favor from our beloved Swamini Radha. May Sri Radha, all Her merciful sakhis and manjaris, Sri Krishna, Nitai-Gauranga, and all the Gurus in our parampara bless us with gopi-bhava and Srimati Radhika’s eternal loving service in the groves of Sridhama Vrndavana.

For Gaudiya Vaisnavas, Karttika Vrata is more important than any other vrata in the year. Other vratas observed for the satisfaction of Syamasundara and His expansions last for one day at most, but Sri Radha’s pleasure vow of Karttika LASTS FOR ONE MONTH.

In Stavamala, Sri Rupa Gosvamipada describes Sri Radha in one verse as Kartiki-devi Srimati Radharani. In Bhakti Rasamrta Sindhu, he describes Karttika Vrata as the Urja-vrata. Urja means power, strength and empowerment. And who is the source of this urja, power and spiritual strength? Urjeshvari Radha and only Radha. Kishori Radha is the Goddess or the Queen and one and only worshipable Deity of the month of Kartika.

Kartikidevi Srimati Radharani ki jai! Urjeshvari Radhika ki jai!

All Vaisnavas, including Gaudiyas, observe many other vows, vratas, and fasting days to honor Bhagavan or His various expansions on days such as Janmastami, Ramnavami, Nrsimha Chaturdashi, Vamana Mahadvadasi etc. It is interesting to note that these shaktiman Purusha Bhagavan Vratas only extend for one day or half a day at most. But in case of the shakti, sarva-sakti-mayi powerhouse source, Radharani, the vrata extends for one month. It is not one day long or fasting till midnight like Janmastami or fasting half a day. It is one entire month called niyama seva month.

And yes, like all other Vaisnavas, we will sing about and full-heartedly glorify Lord Damodara of Gokula throughout this month and devotedly worship Bhagavan Sri Krishna in this most mischievous and beautiful form. But this most auspicious and wonderful month of Karttika, we Gaudiya Vaisnavas especially focus on worshiping and performing special observances for the pleasure of our most worshipful Aradhya-devi Srimati Radharani.

Niyama means doing extra and special sevas simply to please Radharani; more Nama-japa and kirtana, extra prayers, extra puja, extra reading, extra preaching, extra Hari, Guru, Vaisnava seva and more—all for happiness of Srimati Radharani. This is the goal of our sadhana. Our prayojana is Radharani’s pleasure! We observe Karttika Vrata only for the purpose of bringing more joy to Radhika. And if Swamini so desires, She will be compassionate to us, purify us, and make us eligible to attain Her eternal divine service in the groves of Vrindavana.

Other vratas like Harivasara Ekadasi and Bhagavan Janmotsavas are of course important, but for Gaudiya Vaisnavas, Kartika Vrata is by far the most powerful, extensive and necessary vow of austerities, penances, pujas and devotional practices. To repeat, our ishta-devi is Srimati Radharani and Karttika is THE MONTH TO SPECIFICALLY WORSHIP Srimati Radharani.

And there are so many benefits of the Kartika Vrata described in Hari Bhakti Vilasa which will be described in our upcoming articles. When the days get longer and longer, and your vrata seems to become more and more difficult, simply remember:

DO OR DIE, IT’S ALL FOR RAI!

(Rai is a sweet name for Radha)

Karttika Niyama Seva Vratosava ki jai!

Jai Jai Sri Radheeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeee!!!!!!!!!!!!

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Prabhupada’s Karttika Vrata

Mahanidhi Swami

In every possible way, our Srila Prabhupada was a strict disciple and follower of his beloved Gurudeva, Srila Bhaktisiddhanta Sarasvati Prabhupada. On two different occasions Srila Prabhupada’s Guru observed a Karttika Vrata in Vraja Mandala. “In October 1934, Srila Bhaktisiddhanta Sarasvati Prabhupada and many disciples stayed in Mathura strictly executing the Kartika Vrata. During this time, he spoke on the topics of Radha-Krishna’s asta-kaliya-lila in Vrindavana.” (Ray of Vishnu) In 1935, Sarasvati Prabhupada observed Karttika-vrata in Sri Radha-kunda.

Perfectly following the example of his Gurudeva, Srila Prabhupada came to Vrindavana to observe the Karttika Vrata in 1972. In August of 1972, Prabhupada wrote a letter to the T.P. of Krishna-Balarama Mandira: “My plan is to come to Vrindavana for the Karttika Vrata, and I want to sit down there in the Sri Sri Radha-Damodara temple until sometime near the end of November. I will lecture daily in the courtyard on Bhakti-rasamrta-sindhu, especially for the benefit of the devotees.”

Srila Prabhupada came to the Radha Damodara temple, the place of Sri Rupa Goswami and the lotus feet of Sri Sri Radha Damodara—the source of the nectar of devotion. The time was Karttika 1972 and the audience was filled with fledgling disciples eager for nourishment. So it was the natural choice, according to time, place and circumstance for Srila Prabhupada to deliver the “Nectar of Devotion”.

What follows are excerpts from my book Prabhupada at Radha-Damodara, wherein various devotees told me their memories of that astonishing time:

Ganga Mayi dasi: “Every morning the devotees who were staying at Keshi Ghat would assemble outside Prabhupada’s room in the Radha-Damodara courtyard. Thirty devotees would have these real far-out, rip-roaring kirtanas. The sannyasis Subala, Parivrajakacharya, Paramahamsa and Tushta Krishna used to jump up and down with their dandas whirling about. And they would leap into the air, pole vaulting with their dandas. Those kirtanas were pretty amazing, come to think about it. They were very ecstatic. I remember thinking to record one of those kirtanas. But it was so wild I couldn’t figure out where to put the tape recorder. They were leaping around the courtyard like anything in ecstasy.”

Gopala Ghosh: “Prabhupadaji would come out of his room with his stick, and his chaddar wrapped over his shoulder. Two devotees would accompany him, waving camara and peacock fans. First he would do pranams to Radha-Damodaraji, then Jiva Goswami, Rupa Goswami and then sit down to lecture. During his lectures, he often paused and asked Hari Charan Goswami, famous pandit who would attend, if he had any questions. Prabhupada invited him many times to come to New York or London and preach the glories of his Deity, Radha-Raman and the aims of Gopal Bhatta Goswami.”

Ganga Mayi: “Prabhupada spoke from a small asana facing north, between Rupa Goswami’s bhajana kutira and samadhi. It was a tight cluster of fifty disciples sitting in the courtyard, which was just dirt and clumps of grass. The public didn’t pay attention, they just walked around us. During the talks, the monkeys would be jumping about in the trees, dangling on loose wires, or occasionally bounding amongst the devotees.”

Next we have some very enlightening quotes from Prabhupada’s 1972 Karttika Nectar of Devotion lectures. Gurudeva’s classes focused on four main topics: Guru, devotees, Goloka and living in Vrindavana. By reading these entries one can appreciate the special flavor of Srila Prabhupada’s intimate preaching to his disciples within the sanctified setting of Seva Kunja, Vrindavana.

SPIRITUAL MASTER

Srila Prabhupada: “A spiritual master does not think of himself as Hari, although he is offered the respect of Hari. He thinks of himself as the humble servant of Hari and all others. He takes his own disciples as his spiritual masters, and thinks himself to be their servant. They have to be trained, and Krishna has appointed me to train them.”

HUMILITY

Srila Prabhupada: “We should always be ready to offer respects, not only to devotees but to everyone.”

DANCING IN GOLOKA

Srila Prabhupada: “Once we go to the spiritual world, we stay with Krishna, dance with Him and play with Krishna. Or we serve Krishna as a tree, a plant, water, cow, land, as cowherd boys, as father or mother, or as gopis. When we go to Krishna, we live forever with Krishna in either of these capacities. Let me live at Vrindavana in any of these capacities, it doesn’t matter, but live there.”

VRAJA VASA

Srila Prabhupada: We should be very much respectful toward Vrindavana Dhama. If we remain here in Vrindavana, we should know that we are living with Krishna. How much we should be cautious, how much we should be careful, if we actually understand what the dhama is. The Holy Dhama is also Krishna. If You actually live in Vrindavan carefully without committing any offense or sinful life, then in this life you are going to Krishna.”

CORRECT VISION

Srila Prabhupada: “Cupid is one of the agents of this illusory material energy. There may be thousands of beautiful girls before a devotee, but that does not disturb his mind. He sees that they are all energies of Krishna. They are gopis of Krishna. They are enjoyable by Krishna. I have to serve them, they are gopis, because I am a servant of the servant: gopi bhartuh pada kamalayor das anudas anudasa.

RADHARANI

Srila Prabhupada: “Just like in Vrindavana, they always speak of Radharani, because the Vrajavasis have taken shelter of Radharani to approach Krishna very easily. The facility of Vrindavana is that you take shelter of Radharani directly, and Radharani will help you to approach Krishna very soon. This is the idea of coming to Vrindavana.”

TRUE DEVOTE

Srila Prabhupada: “This is the sign of a devotee, appreciation. The devotee always appreciates the qualities of the other devotees. A devotee who is actually freed from all contaminations does not find any fault with other devotees. He does not think that he’s a bigger devotee or greater devotee than others. He thinks himself as the lowest of all.”

The Dancing Lions

All narrations and dramatic performances should end on a sweet note, madhureëa samäpayet.

Thus we are concluding this Karttika article with a very funny true story that happened in Vrindavana during Karttika 1972.

A great Vrajavasi Gaudiya Vaisnava named Shri Gopala Chandra Ghosh, who has now gone serve his beloved Gopala, personally told me the following anecdote revealed in a conversation Srila Prabhupada had with Vishvambhara Goswami during Karttika in 1972.

Visvambhara Goswami: “Prabhupada, are you doing a circus in Vrindavana?”

Srila Prabhupada: “Circus? I am not doing a circus.”

Visvambhara Goswami: “Yes you are. You have caught many lions, and you have thrown them in the Vrindavana market. Many lions are now dancing there.”

Srila Prabhupada: “Lions dancing…. Goswamiji, you are an advocate, a big, big scholar and a leading person of Vrindavana. And you are my friend. So why are you saying this?”

Visvambhara Goswami: “Swamiji, with my own eyes I have seen five of your disciples riding on rickshaws, snatching from the shopkeepers and eating. The shopkeepers asked me, ‘Goswamiji, will you please save us! These Englishmen are snatching our yogurt, and snatching our pera, our sweets and our fruits. And as they do it they just say, ‘Hari Bol and Hare Krishna!’ This is very bad. Will you please go tell Prabhupada.’”

Srila Prabhupada: “Who has done this work?”

A short time later, five errant disciples came into Prabhupada’s quarters to plead their case.

Disciples: “Prabhupada, Lord Krishna stole yogurt and butter, so why can’t we? We are also following Him?”

Srila Prabhupada: “Lord Krishna played flute and performed rasa lila. So you do maha-rasa lila? And Krishna lifted Govardhan Hill, so you will lift Govardhana Hill? And Krishna danced on a serpent, can you do? Therefore, first of all you obey our Vaisnava order: trnad api sunicena taror iva sahisnuna; be humble and always chant Hare Krishna. When you go out on the road and see the Vaisnavas, you say Hare Krishna and bow your head.

“And when you go to the market, you can simply beg the shopkeeper to give you a sample of his sweets and then you can purchase. And if you have no money, then ask a Vrajavasi and he will surely give you some yogurt, sweets or anything you want. But you have snatched, this is very shameful.”

Karttika Vratotsava ki jai! Joi Damodara Jeu! Jai Jai Sri Radhe!

Srila Prabhupada ki jai!

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PLAN NOW—11 DAYS TIL KARTTIKA !!!

Mahanidhi Swami

Hurry! Only 11 days remain until Karttika Vrata begins! The Karttika Vrata, the one month long vow performed especially to please Srimati Radharani, consists of “niyama-seva” or increased sevas and offerings in sadhana bhakti performed every day at particular times. Most sincere sadhakas are trying their best every day to serve Radha Govinda Yugala, so they really can’t do much more. But Karttika is a special time with special benefits available to devotees who need a boost to surrender more, do more and serve more.

Although many devotees observe Karttika Vrata from Ashvina Purnima to Karttika Purnima), the Radha-Damodara Mandira, all the Goswami temples in Vrindavana and Radha-kunda observe the Karttika Vrata “niyamaseva” month from Ashwina Sukla Ekadashi to Karttika Utthana Ekadashi (Oct.24—Nov.22)

We are reminding all the devotees to START NOW thinking about, planning and devising a reasonable and sustainable increased sadhana program for your Karttika Vrata. Remember the 5 P’s of sadhana success:

  1. Proper
  2. Planning
  3. Prevents
  4. Poor
  5. Performance

From Sri Radha-kunda Dhama within the Madana-sukhada Kunja, we sincerely pray that Radhika-Giridhari Shyama will fully bless all my devoted friends with the requisite enthusiasm, surrender and determination to complete their Karttika niyama-sevas vows. As always, every year we remind everyone of our Karttika motto, “DO OR DIE IT IS ALL FOR RAI!!!

Srimati Radharani ki jai! Radha-Damodara ki jai!

Sri Vraja Dhama ki jai!

Jai Jai Sri Radhe!

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Why Chant Hare Krishna?

Mahanidhi Swami

Why do we chant the Hare Krishna maha-mantra? What are the results and benefits it gives?

Anyone anywhere in world who sincerely chants Hare Krishna will clearly know and directly feel, understand and experience his/her own beautiful personal benefits and results from chanting Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare!!!

As tasting reveals the quality of good kshira (sweet rice), your personal experience will reveal the benefits of chanting. Try it and find out!!!

In Gita (9.2), Sri Krishna says, “The religious practice [of chanting Hare Krishna] brings directly perceivable results, pratyakshavagamam dharmyam. And by regularly chanting Hare Krishna you will feel very happy FOREVER, su-sukham kartum avyayam.”

Commenting on this Gita verse, Srila Visvanatha Cakravarti said, “Pratyaksha means that this religious practice [of chanting Hare Krishna] brings devotion, direct experience of Sri Krishna and detachment, bhakti, anubhava and virakti (vairagya).”

In his comments, Madhusudana Sarasvati said, “This topmost dharma [i.e. chanting Hare Krishna] is the most purifying of all actions because it immediately uproots all of one’s sinful reactions from thousands of lifetimes, and destroys the cause of all sins i.e. ignorance.”

The golden avatara of Krishna prema, Sri Chaitanya Mahaprabhu, who came to bless the world with Sri Harinama Sankirtana, personally described the amazing benefits and results of chanting Hare Krishna:

Sri Chaitanya Mahaprabhu said, “In this age of Kali, the chanting of Krishna’s Holy Names is the best [spiritual] practice, nama-sankirtana—kalau parama upaya. Those who are really intelligent will worship Sri Krishna by congregationally chanting Krishna’s Holy Names, and thereby receive the lotus feet of Krishna, sankirtana yajne kalau Krishna aradhana, sei ta’ sumedha paya Krishna carana.

“The performance of Harinama sankirtana destroys all bad habits and undesirables (anarthas); produces all good fortune; and increases one’s love of God, nama sankirtana haite sarvanartha-nasha, sarva-shubhodaya Krishna premera ullasa.

“Harinama sankirtana destroys one’s sins and the endless cycle of birth and death; purifies the consciousness; and it manifests all varieties of sadhana bhakti, sankirtana haite papa samsara nashana, citta-shuddhi sarva-bhakti-sadhana-udgama.

“By chanting Hare Krishna one gets Krishna prema and the nectarean taste of love divine. And finally one attains the direct service of Krishna and submerges in an ocean of nectar, Krishna premodgama premamrta asvadana, Krishna prapti sevamrta samudre majjana!” (Cc. 3.20.8-14)

These are the wonderful results and benefits of chanting the Hare Krishna maha-mantra.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare!!!

Harinama sankirtana ki jai! Jaya Jaya Sri Radhe!

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Vishnu & Shiva: One & Different part two

Mahanidhi Swami

  1. Oneness & Difference: Lord Vishnu and Lord Shiva
  2. Milk & Yogurt Analogy

In Brahma-samhita (5.45), Lord Brahma prays:

ksiram yatha dadhi vikare-visesa yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam adi tatha samupaiti karyad

govindam adi purusam tam aham bhajami

Srila Prabhupada translation: “Milk changes into yogurt when mixed with a yogurt culture, but actually yogurt is constitutionally nothing but milk. Similarly, Sri Govindaji, assumes the form of Lord Shiva for the special purpose of material transactions. I offer my obeisances at Lord Govinda’s lotus feet.” (SB 9.9.7 p.)

Bhanu Swami translation: “I worship the Supreme Lord Govinda who becomes the form of Shiva who is said to be non-different from Govinda, but who is also different because of his contact with the transformations of prakåti, just as milk becomes yogurt, which can be said to be non-different from its cause, but acts in a different manner.”

Sri Jiva Goswamipada’s tika (Bs. 5.45): “In the example of milk and yoghurt only that part which illustrates cause and effect [Vishnu & Shiva] should be taken. In this world, milk changes into yogurt, but the Lord Vishnu does not change into Shiva.

“Although the verse says vikare-visesa yogat, a special transformation, Vishnu is unchanging just like cintamani. By His inconceivable energy, Lord Vishnu continues to exist as He was before, even though He also becomes Lord Shiva.” (Bhanu Swami trans.)

This analogy clearly establishes the oneness and difference between Vishnu and Shiva. Just as the origin of yogurt is milk, so the origin of Lord Siva is Vishnu, Krishna. Yogurt however, can never again can become milk, but milk can, whenever required, become yogurt…burfi or ice cream!

  1. Oneness in Prema:

The next quote beautifully describes the oneness and non-difference of Lord Vishnu and Lord Shiva. Srila Sanatana Goswamipada: “Vishnu is the form of Shiva and Shiva is the form of Vishnu. Vishnu is Shiva’s heart and Shiva is Vishnu’s heart. Just as Vishnu is full of Shiva, Shiva is full of Vishnu. Thus, I see no difference between Them, yathantaram na pashyami.” (HBV 14.193-4):

When asked about the Vishnu-Shiva oneness, Sri Advaita-vamsha Acharya 108 Sri Nikunja Gopala Goswami responded by bringing his two hands together while saying, “Shiva and Krishna are—One!”

Gaudiya Vaisnava Pandita Sri Krishna Dasji Maharaja, Bhakta Tirtha explained it thus: “Visnu and Shiva are one in name, qualities and prema—bhagavata bhakta prema abhinna! Shivaji is the bhakta shiromani, the crest jewel of all premi-bhaktas of Bhagavan Sri Krishna. Lord Shiva is the bhakta avatara like Sri Advaita Prabhu in gaura-lila.

“However, Vishnu and Shiva are different in tattva; Vishnu being Vishnu-tattva and Shiva being Shiva-tattva. And also Krishna and Shiva are different in svarupa, rudra nahe krishnera svarupa nahe.”(Cc. 2.20.308).

  1. Offense of Seeing Two

Srila Bhaktisiddhanta Sarasvati Prabhupada: “Shambhu [Shiva] is not a second Godhead other than Krishna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord [second nama-aparadha]. The supremacy of Shiva is subservient to that of Govinda; hence they are not really different from each other.” (Bs. 5.45 tika)

Srila Sanatana Goswamipada: “To consider Lord Shiva different from Krishna is a great fault; it’s considered a sin. Bhagavan Sri Krishna forgives offenses against Himself but not against Shiva.” (Brhad Bh. I.2.86)

The Padma Purana describes the second offense in chanting Krishna’s Holy Name as: “One who sees differences between any of Lord Shiva’s qualities and names and those of Sri Vishnu is an antagonist to hari-nama.”

“Lord Vishnu cannot tolerate offenses against Lord Shiva, because Lord Shiva is the greatest of Lord Vishnu’s empowered incarnations.” (BBT tika BB I.2.86

  1. Differences: Lord Vishnu and Lord Shiva

Identity

Srila Visvanatha Cakravartipada: “In the sense that the amsha (a part) and the amshé (complete source) are considered non-different [like the finger and body], Shiva is considered non-different from Krishna.” (SB 3.1.30 tika)

Sri Jiva Goswamipada: (Paramatma Sandarbha Anu. 18): “The Brahma-vaivarta Purana describes the difference between Vishnu and Shiva: Lord Shiva said, “I, Lord Shiva, and others, are not the Lord but single portions of Vishnu’s Shakti.”

Bhagavan Sri Baladevji: “Great devatas like Brahma and Shiva, and even the goddess of fortune and I, are simply parts of Krishna’s parts.” (SB 10.68.37)

Lord Vishnu and his various forms like Sadashiva have 60 transcendental qualities in varying amounts. However, Bhagavan Sri Krishna has 64 transcendental qualities in absolute perfect fullness and sweetness. Krishna’s four unique qualities are prema-madhurya, lila-madhurya, rupa-madhurya and venu-madhurya. Ordinary jivas of the material world can exhibit minute amounts of 50 qualities.

  1. Shiva the Devotee

Srila Sanatana Goswamipada: “Lord Rudra [Shiva] is the best of all the Vaisnavas (sarva-vaisnava-murdhanyo), and he propagates Vishnu bhakti (Vishnu-bhakti-pravartakah).” (Brhad Bh. I.3.10)

“Shiva is the greatest Vaiñëava because he initiates the teaching of pure devotional service. He founded the Rudra-sampradaya, one of the four authentic Vaisnava schools. He is more famous as a Vaisnava than as an incarnation of Vishnu.” (BB I.3.10 tika BBT)

Srila Krishnadasa Kaviraja: “Sadashiva always says, ‘I am a servant of Lord Krishna,’” shiva, ‘muni Krishna dasa’. (Cc. 1.6.80)

Shiva is often thought to be non-different from Vishnu, but the following verse, spoken by Shivaji Himself, proves the difference by saying that Vishnu is the original cause of Shiva and all of creation.

Lord Shiva said, “I worship You [Vishnu], who are my most worshipable supreme controller, bhaje bhajany ishvaram, and the origin of the material creation, bhava-bhaavam.” (SB 5.17.18)

As said earlier, Shiva-tattva is a vast and deep ocean of truth, full of dancing waves of wisdom. And it all exists for the purpose of loving exchanges with the source of all love and of all creation—Bhagavan Sri Krishna. By carefully studying this essay, we are sure that one will clearly (more clearly) understand the oneness and difference of Lord Vishnu and Lord Shiva.

Sadashiva Mahavishnu Sri Advaita Prabhu ki jai!

Shankara Bhagavan ki jai! Vaisnavam Yatha Shambu ki jai!

Jai Jai Sri Radhe!

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Vishnu & Shiva: One & Different part one

Mahanidhi Swami

Shiva-tattva or the identity, function and position of Lord Shiva is the one of the most difficult spiritual truths to comprehend.

Confusion arises from the fact that Lord Shiva has different forms and abodes that are situated either in ignorance, pure goodness or complete transcendence. In addition, the individual names of these forms and abodes are interchangeable depending on the scriptural reference.

For example, some scriptures say the completely transcendental Sankara is the source of the material Shiva. And other scriptures say Sankara is a name of one of the Rudras, the material expansions of Shiva that madly dance in ignorance at the time of universal destruction. One Vedic scripture says one thing, and another says the opposite. What is the result? CONFUSION!

Both Lord Vishnu and Lord Shiva have a variety of forms and expansions within the spiritual and material realms. The easiest way to understand the Vishnu-Shiva relationship is by accepting Chaitanya Mahaprabhu’s philosophy of “achintya bheda adheda tattva”, which means that God, Bhagavan Sri Krishna, is inconceivably, simultaneously one with and different from His own multifarious energies.

This two part article will present the Gaudiya Vaisnava conclusions (siddhanta) regarding Lord Vishnu and Shiva.

  1. Source of Shiva:

Bhagavan Sri Krishna expands into four forms known the chatur-vyuha comprising Vasudeva, Sankarsana, Pradyumna and Aniruddha.

Sadashiva and Maha-Visnu arise from Sankarsana; Garbhodakasayi Vishnu arises from Pradyumna; and Kshirodakashayi Vishnu (Paramatma) arises from Aniruddha.

In other words, Sri Krishna in His form as Lord Sankarsana expands as Sadashiva. However, Sri Krishna alone is the supreme, the origin and cause of all causes. In Gita (10.8), Sri Krishna emphatically proclaims this: “I am the source of everything and everything emanates from Me, aham sarvasya prabhavo, mattah sarvam pravartate.”

“Lord Shiva knows that Sankarsana is the original cause of his own existence, and thus he always sits in trance meditating upon Lord Sankarsana.” (SB 5.17.16.)

  1. Abode of Sadashiva

Sadashiva’s abode is called Sadashiva Loka, and it is situated above the material universe, slightly below Goloka. It is eternal, spiritual, inexhaustible, full of eternal happiness, and devoid of any disease.

Srila Sanatana Goswamipada: “The abode of Shiva lies outside the material universe and all its seven coverings.” (Brhad Bh. I.2.96)

Srila Rupa Goswamipada: “Shiva’s abode is manifest in the northeast part of Vaikunthaloka.” (Laghu Bh. I.5.298) “Sadashiva Loka is attained by the best of Lord Shiva’s devotees who know that Shiva is nondifferent from Sri Krishna and not by others.” (BBT tika, Brhad Bh. I.2.96)

III. Oneness: Sadashiva is Narayana

Sri Baladeva Vidya Bhusana: “Sadashiva is without a trace of tamo-guna. He is the cause of all causes, and He is the Narayana vilasa form (anga-bhuta) of svayam-rupa Krishna (svayam-prabhoh). In the Taittiriya Upanisad, the names Narayana, Acyuta and Shiva are used to indicate only one person.” (tika Laghu Bh. I.2.31) “The Sadashiva mentioned in the Brahma-samhita is a vilasa expansion of Krishna, a form of Narayana. (tika Laghu Bh. I.5.298)

Vilasa are the expanded forms of Godhead endowed with different degrees of potency from the original Godhead, Bhagavan Sri Krishna. Sri Jiva Goswamipada (Paramatma Sandarbha 17): “Brahma-samhita (5.8,10) says that Lord Sadashiva is a direct expansion of Lord Vishnu. However, the other Shiva, the demigod Shiva, is not a direct expansion of Lord Vishnu.”

Vrindavana das Thakura: “While visiting the Lingaraja Shiva temple in Bhubaneshvar, Sri Chaitanydeva manifested symptoms of ecstasy. And a favorite kirtan mantra of Gauranga Mahaprabhu was a praising of the combined form of Krishna Hari and Shiva “Hari-Hara;” (hari-haraya nama krsna yadavaya namah).

Srila Visvanatha Cakravartipada: “Lord Sadasiva is transcendental to the three modes of material nature. He is the vilasa expansion of the Supreme Lord, Vishnu. And Sadasiva is also the source of the Siva serving as one of the guna avataras. Thus Sadasiva is equal to Lord Vishnu, superior to Lord Brahma, and superior to and separate from the conditioned, guna-bound jivas. (Bhagavatamrita-kana) [Shiva is Shiva-tattva; jivas are jiva-tattva]

Srila Prabhupada: “In the Vayu Purana there is a description of Sadashiva in one of the Vaikuntha planets. That Sadashiva is a direct expansion of Lord Krishna’s form for pastimes. It is said that Lord Shambhu [Shiva] is an expansion from the Sadashiva in the Vaikuntha planets (Lord Vishnu)” (Cc. 1.6.79 pur.)

Sadashiva Mahavishnu Sri Advaita Prabhu ki jai!

Shankara Bhagavan ki jai! Vaishnavanam Yatha Shambu ki jai!

Jai Jai Sri Radhe!

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Light on Nama Abhasa

Mahanidhi Swami

What is the meaning of nama-abhasa chanting of Krishna’s Holy Name? Is nama-abhasa a stage of japa in sadhana bhakti? Are devotees chanting nama-abhasa?

This subject is not very clearly understood by many devotees. First of all, the term nama-abhasa describes the type of Krishna nama chanting DONE BY NONDEVOTEES and it applies only to them.

The term nama-abhasa means unintentional, by chance, accidental chanting done once or more in a person’s entire life, as seen in Ajamila. Does any devotee pick up his japa mala in the morning and chant 16 rounds accidentally, by chance?

For every devotee chanting Krishna’s name is an intentional, regulated daily sadhana practice performed as a means to attain spiritual perfection. In no way is it unintentional, accidental or by chance! In other words, no one sits down and deliberately chants the Hare Krishna maha-mantra by accident.

In fact, there is no shastra that says nama-abhasa is a stage of sadhana in chanting Hare Krishna. According to the absolute authority of shastra, nama-abhasa always refers to unintentional, accidental chanting as done by nondevotees.

To further understand the subject of nama-abhasa I researched the shastra. Other than the Bhagavatam and Chaitanya-caritamrta, the subject of nama abhasa is not mentioned in any Gaudiya Vaisnavas shastra. And for all Gaudiya Vaisnavas, these two sacred books are the topmost praman (proof) and final authority.

In the Ajamila story, nama-abhasa is described in SB 6.2.14:

säìketyaà pärihäsyaà vä stobhaà helanam eva vä

vaikuëöha-näma-grahaëam açeñägha-haraà viduù

“Chanting the name of the Lord while indicating someone else; or while joking in a friendly manner; or chanting the Lord’s name in order to fill up space while chanting verses; or chanting with neglect destroys unlimited sins and desires.” [these are the four types of nama-abhasa] Obviously, nama-abhasa and its stages does NOT apply to a devotee chanter.

Sri Visvanatha Cakravarti’s tika:

  1. Saìketyam means chanting while referring to someone/thing else but Krishna.
  2. Pärihäsyam means calling jokingly, but with affection, not with criticism. “O famous one! Your fame is like that of Krishna, so you can save me!”
  3. Stobham means to chant the name in order to provide proper meter during a discourse or song. Chanting name of Hari or Krishna to conclude a song.” See Note below:
  4. Helanam means chanting Krishna’s name with disregard and inattention. Also includes casual chanting of Krishna’s name while eating, playing or sleeping. Helanam chanting is also done without any criticism or disrespect.

NOTE: In their tikas to Srimad Bhagavatam 6.2.14 (The Ajamila Story), Sridhara Swami, Sri Sanatana Goswami, Sri Jiva Goswami and Sri Visvanatha Cakravarti all say the word STOBHA (a type of accidental, non-devotee chanting) means gitalapa puranartham krtam, as in completing a song.

For example, someone may conclude a mundane love song by saying, “I love you soooo much, Hari Hari, Hari”. These acharyas further say that derisive, contemptuous and hostile chanting, as in the case of Jarasandha’s 99 rebukes of Sri Krishna, CANNOT be called nama-abhasa.

Comment: The whole Ajamila story shows the phenomenal power of Sri Krishna’s transcendental name. Ajamila was a terrible sinner, a NONDEVOTEE, and somehow he ACCIDENTALLY CHANTED “Narayana” and became delivered. This is a clear example of nama-abhasa and the supreme power and mercy of Harinama.

The subject of nama-abhasa also appears in the Chaitanya-caritamrta (3.3.55-187), wherein Namacharya Sri Haridasa Thakura describes nama-abhasa as unintentional, accidental chanting. He cites the nondevotee Ajamila and a poor fellow being attacked by a wild boar as examples of nama-abhasa chanters.

Neither one of them was chanting Hare Krishna as a daily sadhana. Their chanting was purely unintentional, accidental. This is nama-abhasa! His discussion proves the great power of hari nama that even a nondevotee who contacts a mere glimpse of nama gets liberation, what to speak about devotee chanters.

In his entire delivery on nama-tattva, other than describing the nama-abhasa chanting of nondevotees, Sri Haridasa Thakura speaks only one verse (Cc. 3.3.185) about the chanting of devotees done as a daily sadhana:

aiche nämodayärambhe päpa-ädira kñaya

udaya kaile kåñëa-pade haya premodaya

“The first result of offenseless (shuddha-nama) chanting is that one’s sins are eradicated. As one continues chanting shuddha nama, one eventually attains Krishna prema.”

Comment: Here Sri Haridasa Thakura introduces shuddha nama, the stage after the offensive stage. This verse describes shuddha nama, which means chanting Krishna’s name without offenses. For devotees there are only TWO STAGES IN CHANTING: with offenses or without offenses, aka aparadha-nama and shuddha-nama.

In his comment on Srimad Bhagavatam 6.2.14, Sri Visvanatha Cakravarti says for a devotee there are only two stages in chanting Krishna nama: offensive and offenseless i.e. aparadha-nama and shuddha nama.

When a devotee BEGINS to chant shuddha nama, it brings the result of destroying all sins. As one continues to chant SHUDDHA NAMA, one will progress through the stages of nistha, ruci, bhava and on to Krishna prema which will appear in his heart as the culmination of shuddha nama chanting.

May all devotees avoid the ten offenses to Sri Harinama, chant shuddha-nama, and quickly progress to the nectar sweet ocean of Krishna prema!

Namacharya Sri Haridasa Thakura ki jai!

Jai Jai Sri Radhe!

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Why No Tears?

Mahanidhi Swami

Devotees often feel frustrated and hopeless with their chanting of the Hare Krishna Maha Mantra. In humble sadness, they confess, “My heart must be hard as steel because when I chant Hare Krishna, I never cry nor does my hair stand erect.”

This idea of having a heart of steel, despite chanting Hare Krishna, comes from a Srimad Bhagavatam verse (2.3.24), translated by Srila Prabhupada thus: “Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.”

The prolific translator, Bhanu Swami, gives a slightly different translation to (2.3.24): “That heart which does not transform on hearing the names of the Lord, even though HE SHOWS TEARS in the eyes and hair standing on end, is made of iron.”

Bhanu Swami says the verse describes someone who chants the Hare Krishna Maha Mantra, and though feigning symptoms of ecstasy i.e. crying or standing hair, does not experience any real change of heart or consciousness. This phenomena is seen in sahajiya Gaudiyas who, though making a show of tears and transcendental ecstasy, are completely attached to material life.

In his Sarartha Darshini, Srila Visvanatha Cakravartipada explains (SB 2.3.24) thus: “A show of tears and erect hairs alone do not prove that a person has a melted heart. Srila Rupa Goswamipada has said that some devotees may have melted hearts and be deeply in Krishna prema, even without showing external tears and hairs standing on end. Therefore this verse means that if someone’s heart does not transform [change or improve] with chanting, yet that person still shows tears in the eyes and hairs standing on end in imitation of bhava, then that means he has an iron heart.”

Basically, the Srimad Bhagavatam verse (2.3.24) above talks about change and transformation by contemplative chanting, hari nama dheyaih vikriyeta vikaro. The ultimate change or purification of heart is elevation to the stage of bhava bhakti, or intense loving feelings for Lord Sri Krishna. The tear-full eyes and erect bodily hairs, which may be present or not, are only the secondary characteristics of bhava.

Srila Rupa Goswamipada does not even mention them in his description of the nine symptoms of bhava bhakti. Bhakti-rasamrta sindhu (1.3.25–26) says, “The characteristics of a person who has developed the bud of bhava are as follows: tolerance, not wasting time, detachment from enjoyment, pridelessness, confidence in Krishna, longing for Sri Krishna, taste for chanting Krishna’s name, always describing Krishna’s qualities, and attachment to living in Sri Krishna’s abode [Vrindavana, Navadvipa].”

Bhanu Swami’s translation and Srila Visvanatha Cakravartipada’s tika will surely give relief to the many sadhakas who think their chanting is useless. Crying and other symptoms of transcendental bliss are sometimes experienced by a devotee who has attained the rare stage of bhava, intense loving attachment for Bhagavan Sri Krishna. This is the ultimate transformation effected by chanting Hare Krishna Maha Mantra.

True, we may not be in ecstasy when chanting Hare Krishna. But we should be confident that our chanting is definitely improving, changing and transforming us. Ceto darpanam marjanam means our consciousness, mind and heart ARE CHANGING AND BECOMING SPIRITUALIZED.

As we daily chant and progress toward bhava bhakti, bhava bhakti is moving toward us. Way before the stage of bhava, every chanter will experience some portion and degree of the nine symptoms of bhava. Correct and steady chanting is slowly softening our hearts. Don’t be sad, lament or feel that nothing is happening.

Just measure your own progress and see the changes and transformation that chanting has brought you. Yes, you can definitely see and feel that chanting Hare Krishna has made you much more tolerant, peaceful and detached from a lot of Maya. You are somewhat humble and much less proud. You don’t waste time and try to serve Krishna whenever possible.

You feel confident in Krishna’s presence and protection; He’s in every pillar! You have some drops of genuine longing for Sri Krishna too. And at least occasionally you really get a taste from chanting Hare Krishna. What to speak about living in Vrindavana, “O, how I love Vrindavana!”

All this personal experience proves that Sri Krishna’s all-sweet and powerful transcendental names are softening our hearts, purifying our minds, raising our consciousness, delivering us and preparing us to see Sri Krishna face to face.

Radha Govinda Yugala darshana ki jai! Hare Krishna Maha Mantra ki jai!

Jai Jai Sri Radhe!