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Rays of The Harmonist is a bi-annual journalof r Gauya Vednta Samiti

Front cover:r r Rdh-Dmodaraj and r Girirja-il

in r Rdh-Dmodara Temple, Vndvana

Front inside:rla Bhakti Prajna Keava Gosvm Mahrjaand r Devnanda Gauya Maha, Navadvpa

Back cover:Ka feeding butter to the monkeys.

Mother Yaod chasing Him with a stick.

Rays ofThe HarmonistTHE JOURNALOF R GAUYA VEDNTA SAMITI TWINTER 2000

Editorial 3

r Govardhanraya-daakam

rla Raghuntha Dsa Gosvm 4

r Guru-Bhaktirla Bhaktivinoda hkura 8

Discourse on the Absoluterla Bhaktisiddhnta Sarasvat hkura 10

abdera aktiThe Potency of TranscendentalSound Vibrationrla Bhakti Prajna Keava Gosvm Mahrja 14

r Dmodarakam(Explaination of the fifth verse)rla Bhaktivednta Vmana Gosvm Mahrja 19

What is our Duty?rla Bhaktivednta Trivikrama Mahrja 23

Glorification of rla Bhaktivednta SvmMahrja on his Tirobhva Tithrla Bhaktivednta Nryaa Mahrja 30

Prayer to Gaurakiora in Navadvparla Bhaktivinoda hkura 33

Dmodara Vratarla Bhaktivednta Nryaa Mahrja 34

Navadvpa Maala Parikram 2000Sannysa Initiation 39

With rla Gurudevain Kas Square, MoscowPreaching in Russia 40

rla Gurudeva in JaipurPreaching Report 43

rjj-vrata &Vraja-maala-parikram 2000 46

r Gauya Vednta Samiti - Centre list 48

Contents

We require to have a

peep into the Truth,

and that Truth must behad. If we are sincere,

He will expose Himself

to our vision.

rla BhaktisiddhntaSarasvat hkura(Discourse on the Absolute)

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RAYS OF THE HARMONIST2

Rays ofThe Harmonist

Published by theInternational Gauya Vednta Publications

under the

R GAUYA VEDNTA SAMITI

Founder-cryaNitya-Ll-Pravia O Viupda Aottara-ata

r rmad Bhakti Prajna Keava Gosvm Mahrja

President-cryaTridandi Svm

r rmad Bhaktivednta Vmana Gosvm Mahrja

Vice-President

Founder ofRays of The HarmonistTridandi Svm

r rmad Bhaktivednta Nryaa Mahrja

EDITORTirthapda dsa

ENGLISH TITLESGAUYA VEDNTAPUBLICATIONS

r Caitanya Mahprabhu(His life and precepts)

The Vednta (Its Morphology andOnthology)

Vaiavism (Real and Apparent)Rai Rmnanda, Nma BhajanThe Bhgavat (Its Philosophy,

Theology and Ethics)Myvdera Jvan / Vaiava-Vijaya(The Life History of ImpersonalismThe Supreme Glories of Vaiavism)

The Nectar of Govinda-LlGoing Beyond Vaikuha

Bhakti-Rasyanar iktakaMana-ik

r Bhakti-Rasmta-Sindhu-Bindur Prabandhvalr Upademta

The Essence of All AdviceBhakti-Tattva-Viveka

rmad Bhagavad-Gtcrya Kear r rmad

Bhakti Prajna Keava Gosvm:His Life and Teachings

Secret Truths of the BhgavatamFive Essential Essays

Venu Gt (spoken commentary-#Iand written commentary-#2)

Arcana DpikThe True Conception of Guru-tattvaGauya Vaisnavism vs. Sahajyaism

GauyaGti GucchaShower of Love

Dmodara-Ll -MdhurEssence of Bhagavad-gtTo be Controlled by Love

Happiness in a Fools ParadiseJaiva-dharmaBound by Love

The Butter ThiefVishva-Vaishnava Raj Sabha (magazine)

Rays of The Harmonist (magazine)and others

Available from

r Keava Gauya MahaMathur Dist. (U.P.) 281001 India

Ph. (91)(0565)409-453e-mail: [email protected]

r Rpa-Santana Gauya MahaSev Kuja Gali, Vdvana

(U.P.) 281001 IndiaPh. (91)(0565)443-270

STATEMENTOF PURPOSES

1. To protect the vicra-dhr (current of conceptions)of the svrpa-rpnug-guru parampar as presented in themodern age by rla Saccidnanda Bhaktivinoda hkura(i.e., to uproot opinions opposed to the genuine conclusionsof the r Gauya-sampradya).

2. To promote a cooperative effort to preach themessage of r Rpa-Raghuntha as per the last instructionsof Prabhupda rla Bhaktisiddhnta Sarasvt hkura.

ASSOCIATE EDITORSrpd B.V. Araya Mahrja

ymarn ds Jnadsa Vanacr

Nanda Kiora dsaVajayanti Ml dev ds

CONSULTANT EDITORHari Priya Brahmacr

CONTENT CONTRIBUTIONymarn dsMukunda dsa

Prema Vilsa dsaAmala Ka dsa

TYPING & ARCHIVESVnd dev ds

LAYOUT & GRAPHICSKa Kruya dsa

WEBSITEKlya Damana dsa

PROOFREADERVicitra ds

ACKNOWLEDGEMENTrpda B.V. Mdhava

MahrjaBrajantha dsa dhkr

rad das

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3WINTER 2000

very moment presents itself to us, individually and collectively, as a newchallenge. Alone, we are not equipped to face the impediments of the present

or those that lie ahead. For this reason, empowered transcendental personalitieshave laboured tirelessly to provide us with clear advice and profound inspirationthrough the written word. Many points of dissention, of a philosophical or histori-cal nature, which are currently arising in the newly-born worldwide Gauyacommunity, have already been reconciled or dispelled during the preaching cam-paigns of our previous cryas. Whenever problems arose in the past, our cryas

have responded brilliantly to the necessity of the hour with authentic solutions.When we examine their writings, we find that most of the battles we face todayhave already been won for us, and we never fail to be startled by their perennialsalience. Unfortunately, most of the articles penned by stalwart champions of thetruth such as rla Bhaktivinoda hkura, Prabhupda rla BhaktisiddhntaSarasvat hkura, and rla Bhakti Prajna Keava Gosvm Mahrja, lie be-yond the purview of the non-Bengali speaking world, patiently waiting in thearchives of various branches of r Gauya Maha.

In an attempt to remedy this situation, we are presenting herein translationsof the authoritative statements of the great luminaries in the Gauya sky so thatthe English speaking world can avail itself of the vast wealth of their wisdom.

It is also our intention to make available the essays and lectures of some of themost senior and experienced living Vaiavas, such as rla Bhaktivednta VmanaGosvm Mahrja, rla Bhaktivednta Trivikrama Mahrja, and rlaBhaktivednta Nryaa Mahrja. These living veterans of the GauyaSampradya, with devotional careers of sixty to seventy years, have personallyserved most of the prominent disciples of rla Prabhupda BhaktisiddhntaSarasvat hkura and, thus, their guidance is not only helpful and invaluable, butpositively essential.

Finally, may we add that this journal aspires to follow the spirit of r SajjanaToan. The word Sajjana, Sat+jana refers to those who are cent-per-cent dedicated

to sat - the Absolute Truth, r r Rdh-Ka and the combined form of rYugala, r Caitanya Mahprabhu. Toanrefers to their satisfaction. Thus, SajjanaToan refers to the journal which aims to nourish the devotional sentiments ofthose who are possessed of the twenty-six Vaiava qualities. It will in no waycater to the whims of those impostors who repeatedly skate around the fringes ofbhakti-abhsa for want of accepting absolute guidance. We are not interested inpromoting social harmony at the expense of compromising siddhnta. In this worldof falsehood, truth appears to be somewhat peculiar, impractical and unpopular.Still, it is warmly received by sajjana. If they alone are pleased by our humbleoffering, then our endeavours will have proven fruitful.

Editorial

E

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r Govardhanby rla Ragh

saptha murajit-karmbuja-paribhrjat kaniguli- prodyad-valgu-varakoparimilan-mugdha-dvirepho pi ya

ptha-kepaka-akra-nakra-mukhata kroe vraja drg aptkas ta gokula-bndhava giri-vara govardhana nrayet (1)

Govardhana is he who, while resting upon the whorl-like little finger of r Kaslotus hand like an enamored bumblebee for one week, protected Vraja from the frightful rainswhich poured forth from the mouth of the crocodile - Indra. Who would not render service tothe best of mountains Govardhana, the dearest friend of Gokula?

indratve nibhta gav suranad-toyena dntmanakrenugat cakra surabhir yenbhieka hare

yat-kacche jani tena nandita-jana govinda kua ktkas ta go-nikarendra paa-ikhara govardhana nrayet (2)

Realizing that r Ka had protected Gokula by lifting Govardhana, Surabhi, whohad been brought there by Indra, established Ka as the lord of the cows, by bathing Him inGag water at a nearby solitary place. The water from this bathing ceremony became Govinda-kua, which even today gives great delight to everyones eyes. What intelligent person wouldnot take shelter of that Govardhana, the place where Vrajendra-nandana enjoyed resting?

r Govardhanby rla Ragh

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svar-dhuny-di-vareya-trtha-gaato hdyny ajasra haresri-brahma-harpsara-priyaka-tat-r-dna-kuny apiprema-kema-ruci-pradni parito bhrjanti yasya vrat

kas ta mnya-munndra-varita-gua govardhana nrayet (3)

His glories are so great that he is to be embraced within the heart more than thetirthas(holy places), such as Gag, etc. He bestows bhakti, supreme auspicious-ness, andprema. He is loved by r Ka, Baladeva, Brahm, iva, and the Apsars;he is splendorously encircled by many ponds, headed by r Dna-kua; and his

glories were sung in a special way by the most venerated sage, r ukadeva. Whatperson who strictly adheres to their spiritual vows would not take shelter of thatGovardhana?

jyotsnmokaa-mlya-hra-sumano-gaur-balri-dhvaj gndharvdi-sarsi nirjhara-giri gra-sihsanamgoplo pi hari-sthala harir api sphrjanti yat-sarvatah

kas ta go-mga-paki-vka lalita govardhana nrayet (4)

He is decorated with many waterfalls, and is wonderfully surrounded bynumerous ponds, named Jyotsn, Mokaa, Mlyahra, Sumana, Gaur, Balri-dhvaj, and Gndharva. He serves as a sihsanafor r Rdh-Kas gra-

rasapastimes, and provides the setting where Svaya Bhagavn Himself enjoyspastimes as a cowherd boy. He is so charming, due to the presence of many cows,deer, birds, and trees, that He has become the topmost nourisher of Kas pastimes.Who would not take shelter of that Govardhana?

raya-daakamDsa Gosvm

raya-daakamDsa Gosvm

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gag-koy adhika bakri-pada-jriri-kua vahanbhakty ya iras natena satata preyn ivd apy abht

rdh-kua-mai tathaiva murajit-prauha-prasda dadhatpreya-stavyatamo bhavat ka iha ta govardhana nrayet (5)

Govardhana is more venerable than even r Mahdeva. This is becausehe devoutly carries on his bowed head the pond which manifested from rKas lotus feet, yma-kua, and the priceless jewel r Rdh-kua,

which is superior to even millions of Gags. He is highly worshipable tothe devotees, due to being the perpetual object of Kas favor. Who inthis world would not take shelter of that Govardhana?

yasy mdhava-nviko rasavatm dhya rdh taraumadhye cacala-keli-pta-valant trsai stuvatys tata

svbha paam dadhe vahati s yasmin mano-jhnavkas ta tan nava-dampat-pratibhuva-govardhana nrayet (6)

Becoming a boatman, and seating the rasa-filled rmat Rdhikin His boat, r Ka steered the boat into the middle of turbulent waters.When Rdhik became fearful due to the shaking of the boat, and prayed

to Him for protection, He collected from Her as a rescue-fee the fulfillmentof His amorous desires. Mnasa-Gag, the river where this pastime tookplace, always flows at Govardhana, who facilitates the meeting of theyouthful Divine Couple. What pious person would not take shelter of thatGovardhana?

rse r-ata-vandya-sundara-sakh vndcit saurabha-bhrjat-ka-rasla-bhu-vilasat-kah madhau mdhav

rdh ntyati yatra cru valate rsa-sthal s paryasmin ka sukt tam unnatam aye govardhana nrayet (7)

Surrounded by extremely beautiful sakhswho are worshipable for

hundreds and hundreds of Lakms, and embellished with r Kas bril-liantly fragrant arms around Her neck, rmat Rdhik, the beloved ofMdhava, danced in the rsa-lladuring madhu msa, the spring season.Even today that place is celebrated as the second rsa-sthal. What piousperson would not take shelter of that Govardhana, the place of such ex-alted pastimes?

yatra svya-gaasya vikrama-bht vca muhuh phullatohsmera krra-dganta-vibhrama-arai avan mitho viddhayo

tad ynor nava-dna-sija-kalir bhagy hasan jmbhatekas ta tat-pthu-keli-scana ila govardhana nrayet (8)

Govardhana is where r Rdh-Ka, pleased by the audaciouswords of Their friends, and repeatedly pierced by each others laughter aswell as by the showers of Their arrow-like sidelong-glances, displayed theever-fresh llof the tax quarrel, and where the entire atmosphere vibrateswith the bliss of Their ever-new pastimes. Who would not take shelter ofthat Govardhana?

rdmdi-vayasya-sacaya-vta sakaraenollasanysmin go-caya-cru-craa-paro rrti gyaty asau

rage gha-guhsu ca prathayati smra-kriy rdhaykas ta saubhaga-bhsitcita-tanu govardhana nrayet (9)

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Govardhana is where r Ka, accompanied by Baladeva, rdmaand other friends, took the cows out to graze and sang r, r in a sweetvoice. Govardhana is where, after making an arena of amorous battlewithin a secluded cave, Ka enjoyed Cupids sports with rmatRdhik. Who would not take shelter of such an immensely fortunate

Govardhana?

klind tapanodbhav giri-gan aty-unnmac-chekharnr-vndvipina janepsita-dhara nandvara crayamhitv ya pratiprjayan vraja-kte mna mukundo dadau

kas ta gi-kirina giri-npa govardhana nrayet (10)

Neglecting the sun-gods daughter Yamun, other very highmountains and Nandvara, which is the shelter of the residents of Vrajaand the fulfiller of their hearts desires, r Ka honored and wor-shipped Govardhana, the crown-jewel of mountains, for the protectionof Vndvana. Who would not take shelter of that Govardhana?

tasmin vsadam asya ramya-daaka govardhanasyeha yatprdurbhtam ida yadya-kpay jrndha-vaktrd apytasyodyad-gua-vda-bandhura-khaner jvtu-rpasy tat

toypi ala bhavatv iti phala pakva-may mgyate (11)

May this daaka(poem of ten verses) satisfy that most elevated,exalted jewel and the all-in-all of my life, my Gurudeva r RpaGosvm. It is by his mercy that this daaka, which grants one residencenear the extraordinarily beautiful Girirja Govardhana, has manifestedfrom the mouth of such an old and blind man as myself.

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r Guru-bhaktiby rla Saccidnanda Bhaktivinoda hkura

r Guru-bhakti

he jva, blinded by the delusion of my, andbound in the wide-spread network of material

existence, wanders here and there. Having been cap-tivated in the hope of happiness, he searches for suchhappiness in knowledge, intelli-gence, wealth, honour, etc., butby no means can he make himself

happy. In this way many lives ofthe jvas pass. As a result ofearning stocks of sukti in manybirths, raddh forbhajana is trans-mitted within the heart of thejva.Only in bhajana is there anypossibility of his attaininghappiness. r Ka is SvayaBhagavn, and the jvas are Hiseternal servants. raddh is thevery strong and determined faiththat, by performing bhakti unto

r Ka, all the sufferings of thejva are dispelled, and he becomessituated in ka-dsya, hisconstitutional position. Possess-ing such raddh, the jva verysoon takes the shelter of the lotusfeet of a sad-guru. Then, by virtueof r Gurus grace alone, he attains all types of per-fection.

The boundlessly merciful Vaiavas are thesupreme friends of the fallen jvas in this world.Knowing thejvas to be averse to Ka, they preach

bhakti-tattva to them. Developing raddh in bhakti-tattva, thejvas take shelter of a Vaiavas lotus feet.As r Guru, he now instructs them on bhagavad-bhajana. When the disciple exhibits suitable qualifi-cation, having developed singleness in purpose andexpertise in bhajana, r Guru bestows his mercy

upon him by granting the power to view the store-house of transcendencer Ka. Such is the end-less mercy of the Vaiavas. As r Gurudeva, theVaiava blesses the extremely fallen and insignifi-

cant jva, who is filled withhundreds of anarthas, tormentedby my in various forms, and

completely drowned in the oceanof material existence, with aplace at his feet. He himselfaccepts the burden of this jvaslife, which presently is devoid ofbhajana. By the example of hisown supremely pure characterand strong bhajana, r Gurucaptivates him and transmitspotency into his heart. The dis-ciple imbibes this strength andgradually moves forward along

the path of bhajana. There is,indeed, no extent to the unlim-ited mercy of such a Guru. It isendless and wonderful, and forthis reason Narottama hkuraMahaya has written:

r guru karu-sindhu, adhama janra bandhu,lokantha lokera jvana

h h prabhu kara doy, deho more pada-chy,ebe jaa ghuuka tribhuvana1

caku-dna dil jei, janme janme prabhu sei,divya-jna hde prakito

prema-bhakti jh hoite, avidy vina jte,vede gya jahra carito2

r Guru can be distinguished according to his

1Gurudeva is an ocean of mercy, the friend of the fallen, the life and soul of everyone. O master, be merciful! O Gurudeva,give me the shade of your lotus feet. Your fame is spread all over the three worlds.2He gives me the gift of transcendental vision and enlightens my heart with divine knowledge. He is my master birth afterbirth. From him emanates prema-bhakti, divine loving devotion, by which ignorance is destroyed. The Vedic scriptures singof his character.

T

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two functions as dk-guru and ik-guru.Dk-guru is he from whom the mantra is obtained, andik-guru is he from whom bhajana-ik, instruc-tion on how to progress along the devotional path,is received. A disciple should show equal respect toboth, and he should understand that both are themanifestation of Kas akti. If he maintains a dif-ferent opinion towards them, the disciple will be anoffender.

In r Caitanya-caritmta (di, 1.44-45.47) it issaid:

yadyapi mra gurucaitanyera dsatathpi jniye mi thra praka3

guru ka-rpa hana strera prameguru rpe ka kp karena bhakta-

gae4

ik-guruke ta jni kera svarpa

antarym bhakta, rehaei dui rpa5

To consider Gurudeva to bedirectly the Supreme Personality ofGodhead is an offensive mentality,because such an idea leads to theconception of thejvas oneness withvaralike that of a myvd.However, if one performs bhakti withthe understanding that r Guru is thespecial manifestation of r BhagavnHimself, or His akti, then there will

be no fault. r Bhagavn, who is theembodiment of prema, has manifestedHimself within r Gurudeva and hasgiven me initiation. If this thoughtremains in the mind of the disciple,he will be blessed. He will thennurture firm faith in the words of rGuru and develop unshakeabledevotion to him.

Thosejvas who are possessed of faith shouldtake shelter of a sad-guru with great care and effort.Having compiled information from various stras,

Vaiava crya rla Santana Gosvm has giventhe symptoms of r Guru, and the symptoms of adisciple, in his bookHari-bhakti-vilsa. The purportof all such words of stra is that one who has a strongcharacter stemming from bhakti, who is a viuddha-

bhakta (a supremely pure devotee), and the bestamong the bhagavatas is alone the guru of thejvas.And only that disciple who is free from sins, who ispure-hearted and submissive is fit to receive instruc-tion. If this advice is ignored, surely anarthas willappear on the path of devotion.

rman Mahprabhu has said in His ownwords: yei ka-tattva-vett sei guru haya and guruyatha bhakti unya tatha iya-ganaHe who is en-lightened in the science of Ka is Guru , and

Where the Guru is withoutbhakti, his disciples will be thesame. r Caitanya Mah-prabhus words always remaintrue in all respects; in this thereis no doubt.

It is said in the stra thatthe guru will examine the

disciple for a considerableamount of time, and the disciplewill also observe the gurus char-acter. In this manner, after under-standing the purity of each other,both of them will establish a re-lationship. The guru-disciplerelationship is not only for a fewdays; it will continue to existeven after this life. If the disciplecannot take shelter of a sad-guru,(even after having searched with

great care), then he becomesdeviated from the path of the su-preme goal due to the fault ofneglect. If the guru is unfit, thedisciple, having abandoned him,should accept a sad-guru. If thedisciple is fallen, and r Guru isunable to reform him, he can give

him up.It is appropriate for the disciple to follow with

determined faith whatever instruction is given to himby r Gurudeva. If the disciple fails to do so, and

hears different instructions from various people, dueto the fault of unnecessary hankerings, he will beunable to do bhajana. If it appears that r Guru hasgiven an order contrary to stra, then, with a simpleheart, the disciple should express himself at his feet

3Although I know that my spiritual master is the servant of r Caitanya, I know him also to be a direct manifestation of the Lord.4According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Ka, who, in the form ofthe spiritual master, delivers His devotees.5One should know the instructing spiritual master to be the personality of Ka, who manifests Himself as the Supersoul and asHis greatest devotee.

Simply by his desire,

that Gurudeva

who is the topmost

ofbhagavatas

can transmit potencywithin the heart

of the disciple

and thus make him

a param-bhagavat.

Naturally, however,

such inclination

does not arisein r Gurudeva

to instill that potency

in an unfit disciple.

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and then reconcile it with the words of stra. However,if one does not carry out r Gurudevas directionswith special care and firmness, the disciple by nomeans can attain His mercy.

Simply by his desire, that Gurudeva who is thetopmost of bhagavatas can transmit potency within theheart of the disciple and thus make him a parama-

bhagavat. Naturally, however, such inclination does notarise in r Gurudeva to instill that potency in an unfitdisciple. That disciple who carries out the instructionsof r Guru with great vigilance soon becomesqualified to receive the wealth of Gurus mercy. Onlythen can he realize the real meaning ofguru-kpa.

As long as anarthas remain in the process ofbhajana, the disciple should continue to move forwardon the path of bhajana as instructed by r Gurudeva,prudently following the laws and prohibitions ofstra. When, by the mercy of r Gurudeva, onecrosses over the ocean of anarthas and arrives in the

realm of niha and ruci, r Gurus mercy flows veryforcefully. At that time r Gurudeva becomes the verywealth of his life.Mamat, possessiveness, appears inthe heart of the disciple towards his Gurudeva, andgradually attachment towards bhajana increases. Asthe attachment for bhajana increases, mamat ripensand expands, and an unprecedented dsya-rasa,servicemood towards Gurudeva, unfolds. At that time, withgreat attention the disciple fully offers his life at thefeet of his Gurudeva.

As long as natural affection for Gurudeva doesnot rise in the disciple, it is imperative for him to renderservice unto r Gurudeva to obtain his mercy. Tofastidiously carry out the words of r Gurudeva ishis principal sev. Many people do not exhibit anydetermination to execute the instructions of rGurudeva. However, they seem to remain very busyin some way or another, trying to massage the feet ofr Gurudeva or fanning him. If these services are donewith natural inborn affection, much benefit is derived.However, if the disciple retains some insincerity withinthe heart, which manifests as a hope that, By thistype of sev I will become dear to r Gurudeva, then

it will not be at all helpful for him. One cannot becomedear to Gurudeva in that way. It is the carrying out ofthe order of Gurudeva that confers great satisfactionfor the disciple. Massaging his feet and fanning himare surely not bad. The result of that type of service isthat one develops the strength to follow the instruc-tions of r Guru, and by that alone one obtains hismercy. Self-satisfaction is ultimately achieved as aresult of the sev which is performed with natural,innate prti, or affection.

(Translated from r Gauya Patrika)

Discours

e should have firm faith in the Divin-

ity. We are absolute infinitesimals. Werequire to associate ourselves with theAbsolute. If we show our diffidence to do so, weare likely to be entangled in the ephemeral mattersof this world. Our friends are for a few days only.They will leave us at any time when they arecalled. All our efforts should tend towards the as-sociation of the Divinity and we should not un-dertake any work for our temporary purposes.We are His dependents. Infinitesimals as we are,we require to have our final place in Him. Weshould carry out all our activities for His purpose

only. We should not think that we have any otherthing to do. Unlike the ordinary people, weshould only engage in the process of tendingeverything to Him for His service. The externalgross body is meant to remain for a hundred yearsand no more. Our mental speculations areconducted during our present human form.Although we have a very strong determinationto associate with the personal nature of things,we are obliged to leave this mortal coil and tocease our transactions with the external world.

W

Discours

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(A talk to Mrs. Nora Morell of Germany on 9-1-36)

By r rmad Bhaktisiddhnta Sarasvat hkuraOriginally published in The Harmonist,January 20, 1936

on the Absoluteon the Absolute

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If we wish to associate ourselves with the Ab-solute, all non-absolute propaganda for our tempo-rary purposes should be abandoned as far as possi-ble; otherwise we will be led to become materialistsonly. That non-absolute propaganda will instigateus to entangle ourselves with worldly thoughts andideas and we will be thinking of physical develop-

ments instead of associating ourselves with theAbsolute. We are all absolutes though infinitesimallysmall. Because we have shown diffidencewe haveproven our indolence to associate with Himso, likeshooting stars, we have been simply thrown off fromHim. We have rebelled against that Entity. To go backto Him, it is essentially necessary that all ourassociations and movements should tend to Hisservice.

First of all He should be designated. What isHe? What form should He have? How are we to goback to Him? When we come to know that He keeps

Himself aloof from everything in this phenomenalworld, we feel the necessity of associating with Him.This association can be had if we can eliminate theexternal impediments, which are like screens, be-tween the Absolute Infinity and the absoluteinfinitesimals.

Our mental speculations should not be con-fused with that very thing. Our mental speculationsare meant for associating with the phenomenal ob-jects. Some philosophers thought it fit that our men-tal speculations should tend to Him in His abstractForm, instead of His personal nature, but here wehave got His personal feature for the purpose ofassociating ourselves with Him. We cannot have thisassociation by any sort of privations. The phenom-enal objects are undesirable things. Although theyhave some effect on us, they are all transient andwill not hold good to us till the end of time. We donot think, like materialists, that our existence willcease. The materialists think that everything willstop when we diethat all our troubles will end atdeath. This miserable idea should be thrown off. Weshould engage all our activities to associate our-

selves with the Absolute, as we are absoluteinfinitesimals. We are not the body, nor the mind,nor the external atmosphere. We require disassocia-tion from these. These undesirable situations shouldbe eliminated at all costs; otherwise, we will proveourselves to be meant for the ordinary purpose ofthis world.

Lower animals are used as food by many peo-ple. In ancient times, when cannibalism was preva-lent in the world, people used to take human flesh.They thought that the human body was meant fortheir consumption. Later on, when civilization made

progress, people gave up cannibalism but went ontaking the flesh of lower animals. In India, personsbelonging to the higher castes do not take animalfood. The development of religious thoughts hasrather stopped the practice of cruelty to animals inmany ways. Science has now proved that vegeta-bles too have life and can feel pain and pleasure.

But it is not meant that we should commit suicideby abstaining from taking any food. This problemis solved when food is meant for the purpose of theAbsolute.

Everything has come from Him, everythingwill go back to Him, and everything is meant forHis service. All animate and inanimate objects havecome from Him and are meant for His service only.If we purloin these things, we would be deceivingthe Absolute. We are absolute infinitesimals and aredeluded by the ordinary manifestive character ofmundane phenomena. We require to get rid of this

delusion. We require to have a peep into the Truth,and that Truth must be had. If we are sincere, Hewill expose Himself to our vision. Whatever we do,we should do it for Himfor His eternal purpose,instead of indulging ourselves in transitory trans-actions. Our function is not to carry on our worksfor our purpose. We should not be the recipients ofthe fruits of our enterprises. It is better for us thatwhatever we do should be done in His favor and forHis service. We are servitors. If we keep dogs, wewould be servants of dogs; if we keep horses, wewould be servants of horses, and if we become al-truists, we would be servants of human beings only.But the Absolute should be served at all costs.

Most people are at a loss to understand whatthey should do and what they are meant for. Theyonly see the superficial side of things. The externalside of things is quite deluding. As intelligent men,we should be very careful. We require to penetrateinto everything properly. Our view should not beobstructed by the morphological representation ofthings, nor by the ontological, metaphysical side ofthings.

The methodical arrangement of phenomenashould not be restricted to our ordinary purposesof living only. We require a peaceful life. We do notrequire to be troubled by the undesirable elementsof this world. Sometimes we find a little peace bykeeping rules and regulations and observing civicprinciples, but we are again put into trouble by themisunderstanding of the people from outside.

There is some agency working on the back-ground which is not exposed to our present senses.Our sensuous nerves are quite ineligible for thepurpose of associating with the Truth. The appear-

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ance of thingsof devotion and truthoften de-ceive us. The external features, the morphologicaland ontological phases of things, are sometimesfound to be detrimental to our cause when we re-quire to come in touch with the Absolute. We havethe facility of the last ten thousand years experience.We can thus judge and discern the best method for

our adoption, instead of indulging ourselves in thatway the people are transacting their business rightand left.

Our senses reciprocatewith the objects of mundanephenomena, and super-sensuous or transcendentalobjects are simply neg-lected. The eternal repre-sentations, the eternal mani-festations and the eternalaspects are fully neglected.

We aspire to have the fullestadvantage of coming intouch with all desirablethings, but in our present lifewe find that we are troubledby many distressful agents.We find that all these aretreacherous and only lead usto satisfy our senses. Thisnon-absolute propagandashould cease. Whatever wedo, we should make it apoint that we should not bediffident or indolent inoffering our services to theAbsolute.

The word absolute isexplained in different ways.We have experience of thenon-absolutes andundesirable objects of material phenomena, and ourvery mind is found to be of a non-absolute nature.The mind discerns things only for the purpose of

the senses, but the Absolute is delineated as OneWho has reserved the right of not being exposed tohuman senses. The human senses can mixorrather reciprocatewith phenomenal objects. If theAbsolute were an object of mundane phenomena,we would be lording it over Him. But that is notappropriate. We should pose ourselves as Hisservitors. We should not think that we are enjoyersand He is the predominated object of our enjoyment.He is never so.

We are obliged to pass through undesirablesituations. We require to get rid of all these things.

Our inner impulse should be to have access to thatregion where all objects will offer us special oppor-tunity of having association with the Absolute. Weshould set apart some time to make progress to-wards the investigation of Transcendence. Our pur-pose should be to associate with the Fullness, withthe Eternity, with the purity, with the Best of desira-

bles, and not to mix with temporary things of delu-sive nature. We should not have a crippled idea ofGodhead. We should waitfor the transcendentalmessage to come to us infull. We would have then anopportunity to associatewith Him.

There are threethoughts. First, the karmis orfruit seekers think theyshould work for the gratifi-

cation of their senses.Secondly, the jnis orimpersonalists wish tomerge in the Absolute in or-der to get rid of all troublesbut always fail at the end.Thirdly, the devotees havegot a different determina-tion.

We are very small.Some overwhelming influ-ence comes upon us and weare troubled. We shouldtherefore take recourse tothe Absolute Infinity. Weshould not be acting likeshooting stars in flyingaway from Him, but weshould go back to ouroriginal place. There the

transcendental nature is eternally present, but herethe phenomenal objects are meant for a few daysonly. So we should have some eternal determina-

tion and aim for guidance. We can ignore all theseinfluences of nature, all influences of scientific dis-coveries, if only we have the mind to associate withthe Absolute Whole.

There are many things concealed, or hidden,and not revealed to us, and these are to be receivedthrough our aural reception. Our auditory nervesare to be allowed to be touched by sound waves fromthe transcendental messenger so that we can makeprogress towards that Transcendence.

Our inner impulseshould be to have accessto that region where all

objects will offer usspecial opportunity of

having association withthe Absolute. We should

set apart some time tomake progress towards

the investigation ofTranscendence.

Our inner impulseshould be to have accessto that region where all

objects will offer usspecial opportunity of

having association withthe Absolute. We should

set apart some time tomake progress towards

the investigation ofTranscendence.

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We know that one who has akti, po-tency is indeed aktimna, thepossessor of akti. Therefore, thatsound (word) which is endowed with akti isaktimna Himself. What is the doubt in this?Since material sound is of an unconscious, inertnature, its potency is limited and it cannot actindependently. However, sound vibration of thetranscendental world has inconceivable akti.Being free from any tinge or obstruction of my,transcendental sound is non-different from thesource of the sound Himself and, beingunprecedentedly potent, can accomplish thatwhich is extremely difficult to accomplish. In

W

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1The holy name of Ka is a transcendentally blissful wish-fulfilling jewel, for it is Ka Himself, the reservoir of all pleasure.Kas name is complete, and it is the form of all transcendental mellows. It is not a material name, it is not subject to any materialcondition, and it is not less powerful than Ka Himself. Since Kas name is not contaminated by the material qualities, there isno question of its being involved with my. This is because the name of Ka and Ka Himself are identical.2In this Age of Kali, r Ka has incarnated as His holy name, the Hare Ka mah-mantra. Simply by chanting the holy name,one associates with the Lord directly. Anyone who does this is certainly delivered.

abdera aktiThe Potency of Transcendental

Sound Vibration

abdera aktiBy r rmad Bhakti Prajna Keava Gosvm Mahrja

other words, it can makethe impossible possible. It is said in the scripture:

nma cintmai kacaitanya-rasa-vigraha

pra uddho nitya-muktobhinnatvn nma-nmino1

(B.R.S. Eastern Wave 2/108)

kali-kle nma-rpe ka-avatranma haite haya sarva-jagat-nistra2

(C.c. di 17.22)

Bhagavn r Ka has manifested Himselfin this world in the form of abda-brahma. abdabrahma r Hari is a completely nirgua entity. Wehumans born in this world of the material modes

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of nature are, therefore, not able to realize Him,nor are we able to experience His unlimited aktiand sweetness. Being born of the material modes,our material senses are specifically qualified toexperience only material form, taste, smell, sound

and touch. The substance which is born ofmaterial modes, the senses, cannot help us toapproach the entity which is beyond the modesBhagavn. Therefore, by these material senses weonly experience mundane and temporary objects.If, with our material senses, we remain absorbedin worldliness, then it is completely impossiblefor us to revive our conscious state. Therefore,while not transgressing the limits of the barenecessity of our association with material objects,it is proper for us to strive in the direction of

realizing the nirguna entity. Is it improper for usto remain restlessly anxious to realize our ownsvarpa as well as that of our tms supremerelatives, Hari, guru and Vaiavas? Will ourfellow friends not give any consideration to thesethoughts? If one cannot develop hisconsciousness to the state of hisconstitutional po-

sition, what is the benefit of his attaining humanbirth?

It is said that realization of the nirguna-vastu,transcendental reality, comes in only one waythrough our ears. In order to bestow mercy upon

us, the spiritually enlivening and potent hari-kathor vaikuha-abda from the lips of living and spir-itually enlightened sdhus appears in this world(the realm of human perception). If we whole-heartedly receive that Bhagavn coming in theform of abda through our ears, then, after passingthrough the path of the ears, this abda-brahmaenters the core of our heart. Then, havingcompletely destroyed the dirt and darkness of theheart, He Himself undoubtedly establishes Histranscendentally pure throne therein.

The nirguna entity or sound can come to thisworld of material modes out of His own sweetwill. That entity or sound appears in this materialrealm for the supreme welfare of the whole world.This vaikuha-abda appears in this world bymeans of rautapatha, theguru parampar. It floods

out as rivers through the lips of rGurudeva or Vaiava, both

of whom are theembodiment of

saccidnanda

(spiritualstrength,

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knowledge and bliss). Therefore, the spiritualizedtongue of the sdhu, which is chastely engagedin bhagavata krtana, is called the mother of rNma.

Many people have the opinion that when thisnirguna sound comes to this world from the tran-

scendental plane, it has to accept the form of anentity born of the material modes. However, onecan easily understand that this speculative,unchaste conception is anti-devotional and op-posed to conclusive scriptural truths. The effortsof such people to secretly establish the supremelybeautiful and all-potent controller of my assubordinate to my, or to doubt the unlimitedall-potent nature of r Bhagavn, is the displayof their foolishness. Therefore, it is said that sincethe supreme absolute reality as abda-brahma isthe supreme independent autocrat, His transcen-dental nature is never lost. The sound vibrationemanating from the lips of a sdhu is fully con-scious, spiritually enlivening, and unlimitedlypowerful. On the other hand, whatever is spokenby people like us, whose senses are composed of

inert matter and born of material energy, is allworldly. Material sound emerges from thematerial sky, remains there for some period oftime, and finally merges back into the materialsky. This sound vibration will take us to hell.

This type of sound vibration pervades thematerial sky for the purpose of sensegratification, and it manifests only to put us introuble. Eating, drinking, sleeping, indulgingin sex and after that dying are the only activitiesof this world. However, the sound which entersinto our ears through the rauta patha, guruparampar, has such a super-mundane andenchanting power that once it enters the heartthrough the medium of the ears it causes the con-stitutional spiritual nature of the human being

to blossom. This transcendental sound comes tothis universe of fourteen planetary system, fromVaikuha, after penetrating throughBrahmaloka. It liberates thejva from my, andcaptivates him in the transcendental lovingservice of r Bhagavn. Passing through Virajand Brahmaloka, it again takes him back toVaikuha. This is the abda-akti or potency ofthe nma. Transcendental sound alone is theworshipable entity, and the only support for eachand everyjva. Apart from surrendering to this

abda-brahma, there is no other means ofdeliverance or welfare for the jva. Therefore,rman Mahprabhu has said:

hare ka hare ka ka ka hare harehare rma hare rma rma rma hare hare

prabhu kahe, kahilma ei mahmantraiha japa giy sabe kariy nirbandha3

(C.B. Madhya 23.76-77)

ih haite sarva-siddhi haibe sabrsarva kaa bala ithe vidhi nhi ra4

(C.B., Madhya 23.78)ki bhojane ki sayane kib jgarae

aharnia cinta ka balaha vadane5

(C.B., Madhya 28.28)

3r Caitanya Mahprabhu said, I have given you this mah-mantra. All of you should continue to chant a fixed number of rounds.4By chanting this mah-mantra, every one of you will attain all types of perfection. Continue to chant at every moment. There are nohard and fast rules for chanting.5While eating, sleeping or being awake, day and night, you should engage your mind in thinking about Ka and your mouth inchanting His name.

The sound which enters

into our ears

through the rauta patha,

guru parampar,has such a super-mundane

and enchanting power

that, once it enters the heart

through the medium of the ears,

it causes the constitutional

spiritual nature

of the human beingto blossom.

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6By chanting the Ka-mantra one can obtain freedom from material existence. By chanting Kas name, one will attain Hislotus feet.7In this Age of Kali, r Ka has appeared as His holy name. By chanting the holy name, one associates with the Lord directly.Anyone who does this is certainly delivered.8In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedicmantras. This is the purport of all scriptures.9r Caitanya Mahprabhu told r Santana Gosvm, Give up all your illogical, anti-devotional thoughts, for they are unfavorablefor getting shelter at the lotus feet of Ka. Meticulously engage yourself in chanting and hearing. By this, you will very soonachieve the supreme wealthKa prema.10An intelligent person should therefore reject all bad association, and instead take the association of saintly devotees whosewords cut off the excessive material attachment of ones mind.

ka-mantra haite habe sasra-mocanaka-nma haite pbe kera caraa6

(C.c. di 7.73)

kali-kle nma-rpe ka-avatranma haite haya sarva-jagat-nistra7

(C.c. di 17.22)nma bin kali kle nhi ra dharma

sarva mantra sra nma ei astra marma8

(C.c. di 7.74)

kubuddhi chiy kara ravaa-krtanaacirte pbe tabe ka-prema dhana9

(C.c. Antya 4.65)

By neglecting or remaining indifferent to thisabda-brahma, and byshowing ones courageby adopting theimpure sound ofthis mundaneworld, one willdefinitely be putinto trouble. Ifone is not for-tunate enough,he cannot under-stand the gloriesof this abda. Un-

fortunate personsthink that they haveheard hari-kath. In the realsense, however, they have not heardat all. They are completely deceived. If, by goodfortune, we develop a service attitude for bhajanyavastu r Bhagavn, only then will this hari-kathenter our ears. In other words, only then can wehear it, retain it, and understand it. Therefore,our foremost duty is to give full attention to thatsource, the self-realized soul (whose intrinsic

function of loving Ka has fully awaken-ed),

Therefore,

our foremost duty

is to give

full attention

to that source,

the self-realized soul

(whose intrinsic

function

of loving Ka

has fully awakened)

from whom

the spiritually

enlivening

hari-kath

is manifesting.

from whom thespiritually enli-vening hari-kath is mani-festing. In thisworld there arelkhs and lkhsof societies,whose mem-bers are simplyexercising theirtongues andminds in anu-svara-visarga,the matter ofgrammar andpunctuation [ie.

they are wast-ing their e-

nergies ingramma-tical cal-culation].T h e yc a n n o t

realize the real meaning of the spirituallyenlivening sound coming down from

paravyomathe spiritual sky. Despite acting

as speakers of hari-kath, day by day they aredrowning in the pool of sense enjoyment. Hence,it is imperative to completely give up badassociation, asdhu saga, and discuss scripture(abda-brahma) in sdhu saga. As the stra says:

tato dusagam utsjyasatsu sajjeta buddhimnsanta evsya chindanti

mano-vysagam uktibhi10

(.B.11.26.26)


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rla Santana Gosvm explains in hiscommentary:Among all the limbs of Kas r Vigraha,

Satyavrata Muni is particularly interested to see Hissupremely enchanting lotus face. To reveal thisinner desire, he speaks the loka beginning withida te...

Satyavrata Muni desires to have the darana of

r Vigraha (the form of Bhagavn). Among variousforms, he is desirous to see this particular murti andnot any other, and he is clearly expressing this toBhagavn. In having darana of Bhagavn, there aretwo considerations. In one instance, the devoteeprays to Bhagavn to show him that murti whichhe is qualified to see. The other case is when thedevotee has already decided which particular formhe wants to see. When they clearly express theirdesires for a particular form, it is suggestive. Aquestion may be raised here. Does such a

r Dmodarakam

Explanation of the Fifth Verseby r rmad Bhaktivednta Vmana Gosvm Mahrja

ida te mukhmbhojan avyakta-nlair-vta kuntalai snigdha-raktai ca gopymuhu cumbita bimba-raktdhara me

manasy virstm ala laka-lbhai

He deva! Your extremely blackish (dark blue) lotus face, covered by Your glossy and slightly

reddish curling locks, is kissed by Yaod Maiy over and over again. May Your supremely

captivating lotus face, which is beautified by Your lips as red as ripe bimba fruits, always

remain manifest in my heart. Millions of other attainments are useless to me.(loka 5)

ida te mukhmbhojan avyakta-nlair-vta kuntalai snigdha-raktai ca gopymuhu cumbita bimba-raktdhara me

manasy virstm ala laka-lbhai

He deva! Your extremely blackish (dark blue) lotus face, covered by Your glossy and slightly

reddish curling locks, is kissed by Yaod Maiy over and over again. May Your supremely

captivating lotus face, which is beautified by Your lips as red as ripe bimbafruits, always

remain manifest in my heart. Millions of other attainments are useless to me.(loka 5)

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1Do not talk about worldly matters, and do not hear about them. You should not eat very palatable food, nor should you dress verynicely. Do not expect honor for yourself, but offer all respect to others. Always chant the holy name of r Ka, and within your mindrender service to Rdh and Ka in Vndvana.

suggestion or proposal not show a lack ofsurrender? The answer is no. They areexpressing such desire with the help of that intelli-gence which is bestowed by Bhagavn alone. Ifthey speak anything without using the intelligencebestowed by Bhagavn, it will be erroneous.However, if they speak anything using theintelligence granted by Bhagavn, it is fullyappropriate. We have to understand this factor.Anything devoid of anugatya, being under theguidance of theguru andguru-parampar, will be ahindrance in ones progress or advancement ofbhakti.

rla Santana Gosvm furthersays, Sometimes in his deepmeditation, Satyavrata Muniexperienced the indescrib-able beauty and sweetnessof his ia (worshipableDeity) through amomentary vision.Mukhmbhojam. Yourface is like a verybeautiful, fully blos-somed lotus, whichsteals away all types ofsuffering and is theembodiment of su-premely blissful rasa. Maythis lotus face appear in

my mind time and again.What are the cha-racteristics of that lotus face? Hecontinues, That face is supremelyblackish, and is covered by snigdha, soft,glossy and curling locks of hair. Just as the lotus isconstantly hovered over bybumblebees, Your lotusface is covered by curlylocks. It is kissed over andover again by a gop, rYaod (or r Rdh). May

that lotus face, which isrepeatedly kissed by thesupremely fortunate rYaod, appear in my mindeven one time.

The word sad(forever) is mentioned inthe previous verse. Whenapplied in this verse, the

meaning can also be accepted: May that lotus facealways remain manifest in my mind. May it remainmanifest forever in my mind and not disappearfrom therenot even for a moment.

Does such a stage come in the life of a bhakta?Yes, it comes.

grmya-kath n unibe, grmya-vrt n kahibebhla n khibe ra bhla n paribe

amni mnada ha ka-nma sad labevraje rdh ka-sev-mnase karibe1

(C.c. Antya 6.236)

What is the reason for usingthe word sad (forever) here?

Does it mean that thebhaktas never eat or sleep?

At least they have totake rest for 2 to 4

daas. How theywill take rest in thiscase? When theyrest, how do theyperform harinma?Those who are ableto keep Bhagavn

on the path of theirr e m e m b r a n c e

twenty-four hours aday are Vaiavas

they are guru . Theparameter is set like this.

This instruction is given forall of us. In no circumstance

should we forget Bhagavn for evena moment.

Vraje rdh ka-sev-mnase karibe Howshall we do this? Our mindis very wicked anduncontrolled. How is itpossible? It is said thateven in our dreams we

should see Rdh-Govinda. But what do Isee in my dreams? Asnake, a fish, a leopard, abear, etc. When doesBhagavn come in mydreams? How shall I haveHis darana? How shall Ihave His constant

Those who are able to keep Bhagavn

on the path of their remembrance

twenty-four hours a day are Vaiavas

they areguru. The parameter is set like this.

This instruction is given for all of us.

In no circumstance should we forget

Bhagavn for even a moment.

Those who are able to keep Bhagavn

on the path of their remembrance

twenty-four hours a day are Vaiavas

they are guru. The parameter is set like this.

This instruction is given for all of us.

In no circumstance should we forget

Bhagavn for even a moment.

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remembrance like an unbroken flow of oil? Bhaktasare able to remember, and abhaktas (non-devotees)are not. Remembrance occurs for one who is arealized soul. Only the nitya-siddha or nity-muktamahtmas, whose citta-vtti, inclination of the mind,is like this, can have constant remembrance. Theyremember Him and have darana of His ll at all

times. It is not possible for an ordinary human be-ing.Aa prahar yma sev, service in the eightfold

pastimes of the Divine Couple, is possible for thosewho keep Bhagavn in their hearts for aa prahar(24 hours), and do not leave Him even for a moment.Only for such a person is aa prahar yma sevrecommended. Those who perform yma sev willalso perform smaraa (remembrance). Such personsare very rare. As far as we are concerned, we havenot even properly undergone theprocesses of ravaa an d krtana.

Without that, how is smaraa possible?For us such adhikra (qualification) hasnot yet come. If we can properlyperform ravaa and krtana, then wecan do smaraa. rla PrabhupdaSarasvat hkura, in the poemVaiava Ke, gives instruction to themind. He has said, krtana-prabhve,smaraa haibe. By the influence ofkrtana, one will be able to do smaraa.We cannot bring remembranceforcefully, that is, without krtana.

Just as by performing sdhana-bhajana, by performing worship of Ka, vairgya,renunciation, comes on its own, remembrance isexactly like that. It cannot be brought through anyartificial means or conceptions. It will comeautomatically by following the process.

vsudeve bhagavatibhakti-yoga prayojita

janayaty u vairgyajna ca yad ahaitukam2

(Bhg. 1.2.7)

Here vairgya andjna are not mentioned aslimbs of bhakti. However, those who engage in bhaktiwill naturally develop them. We have to understandthis concept.

Satyavrata Muni further glorifies the lotus faceof Bhagavn by using another adjectivebimba-2By rendering devotional service unto the Personality of Godhead, r Ka, one immediately acquires causeless knowledge anddetachment from the world.3Accepting the roles of male and female in human society, the conditioned souls unite in sexual relationships. Thus, they constantlymake material endeavors to eliminate their unhappiness and unlimitedly increase their pleasure. But one should see that theyinevitably achieve exactly the opposite result. In other words, their happiness inevitably vanishes, and as they grow older theirmaterial discomfort increases.

raktdhara. This means one whose two lips are asred as the bimba fruit. He prays, May that lotus faceappear in my mind. Only then will I feel blessed.Laka-lbhailkhs and lkhs of other types ofattainments and gains are useless for me. Thetopmost attainment for Satyavrata Muni, for whomlkhs and lkhs of other goals are insignificant, is that

lotus face of Ka which is kissed by the greatlyfortunate Yaod. His desire is that this beautifulface may appear in his heart.

We, the conditioned souls of this world, do notperform any activity without foreseeing a rewardor hope of profit in it. If profit is foreseen by us, weendeavor to advance in that field of activity. This isthe rule of enterprises. I have started a business. Imust earn profit, and I should not experience loss.

stras make us understand that we will notalways be able to get profit by de-siring it. While desiring to earn profit

in business, many times we have tobear loss. This should also be keptin mind. Then what shall I do? strasays: upayam cintayet prajatvapyamapi cintayet. Just as we thinkabout the means for success, thosewho are wise also consider the ill-effects. At all times, good and bad,favorable and unfavorable, are to beconsidered well in advance. Thenonly will any activity be executedperfectly, and this is confirmed inastra.

karmy rabhamnadukha-hatyai sukhya ca

payet pka-viparysamithun-cri nm3

(Bhg. 11.3.18 )

In this world, all of us perform karma, reward-seeking activity, but not everyone gets the same typeof result at all times. We desire more, but achieveless. Then what should we do? What is the purpose

of performing karma? All of us know that weperform karma for two reasons, as we desire twotypes of results: duka-hatyai sukya ca. All mysuffering and pains may be eradicated, and I mayattain happiness and peace. All of us know this.But stras inform us that, despite desiring in sucha way, it will not always happen as we want. payet

By the influence

of krtana,

one will be able

to do smaraa.

We cannot bring

remembrance

forcefully, that is,

without krtana.

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pkaviparyasa. The result may be exactly theopposite. This should be understood from the verybeginning. We desire something very grand, andif we do not achieve it, and we undergo loss, wecan die of heart failure.

Do not die like this. You are a jva whosedharma is to search for the eternal life. You should

live according to the occupation of your tm. Wehave not come to die; we have come to save ourselvesto enjoy eternal life. What is the meaning of savingourselves? nvantu vive amtasya putra. I am theson of mta, immortality personified. Therefore, Ihave to live an eternal lifenot a temporary life fullof death.

A question comes: Why do we not want todie? This is answered in the scriptures. Bhagavnis inexhaustible, eternal and immortal. Thejivtmis also inexhaustible and immortal. Therefore, wedo not want to die. Sometimes, being troubled by

worldly sufferings and pains, we say out of frustra-tion and anger that we want to die.

aie mtra bhik dau hari / ja yena ekebre maribhgyavn tti mare / abhgre yame bhaya kare4

These are the expressions of worldly poets.However, their expressions are only verbal, and arenot from the inner heart. From the core of our heart,no one of us wants to die. Why not? The jvtm isinexhaustible and eternal, and, therefore, there isno question of its death. The suicidal cases whichoccur these days are simply incidental; no one everwishes to die.

Once an old lady was making efforts to die.She had no one in this world. She used to maintainherself by collecting wood from the forest, and, afterselling it in the market, she would use that moneyto make offerings for her hkuraj and accept theremnants. She once collected a lot of dry wood andtied them in a bundle, but in that forest there wasno one to help her lift that bundle on her head. Shethus condemned her life. She thought, How is it

possible to live amidst such sufferings?He Yamarja,where are you? Please take me with you! When

she repeated this twice or thrice from the core ofher heart, Yamarja personally came before her.He said, O my dear old mother, in this world noone likes me, nor does anyone ever call me. Whyhave you called me with such great earnestness?The old lady replied, Since you have come here,please lift this bundle and put it on my head.

Yamarja asked with anger, Have you called mesimply for this? No one calls me for such pettythings, nor is anyone able to see me with thesetwo eyes. I am Yamarja. However, as you areasking, I am putting this bundle on your head.After that, Yamarja left. Did the old lady reallywant to die? Never.

Many such examples are there in the stra. Onepoet has spoken:

marna re tuhu mora yma samnamarite china mi sunder bhuvane5

Many people talk like this, but the reality isthat no one in this world wants to die. This is becausewe are actually part and parcel of Bhagavn, who isinexhaustible and eternal. We atomic consciousentities emanate from the infinite conscious entity,Bhagavn. Therefore, we dont want to die.

We have to perform sdhana bhajana to attainBhagavn. This is all right, but how shall we do this?How many ways are there? How quickly we canenter it? We have to understand all such processes.However, particularly in the age of Kali, the onlyprocess is nma-sankrtana.

harer nma harer nmaharer nmaiva kevalam

kalau nsty eva nsty evansty eva gatir anyath6

(Bhad Nradya 38/126)

ka nma bhaja jva ra saba micchepalite path nhi yama cche picche7

sdhu saga ka nma aie mtra chismsra jinite re kona vastu nhi8

aei ghora samsre, paiy mnav n pye dukhera esasdhu saga kari, hari bhaje yadi, tabe anta haye klea9

4O Lord Hari, I only want to beg You that I may die immediately and not suffer as I die. Those who are fortunate die very quickly,while those who are unfortunate (impious)even Yamarja is afraid of them.5Hey Death! For me you are like yma (I want to embrace you); however, seeing the beauty and allurement of this world I dont feellike dying.6In this age of Kali there is no other means, no other means, no means for self-realization other than chanting the holy name,chanting the holy name, chanting the holy name of Lord Hari.7Ojv! Engage yourself in ka-nma bhajana, because everything else in this world is false. If you think that you can live happilyby avoiding ka-bhajana, it is your foolishness. Yamarja is always chasing you.8I only want sdhu saga and ka-nma. Except for this, there is no other means to conquer over this material world.9Thejv, fallen in this fiercesome material existence, is undergoing unlimited miseries. If, however, he performs hari-bhajana in theassociation of sdhus, then only can his sufferings be stopped.


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F

A lecture given by Pujyapdar rmad Bhaktivednta Trivikrama Mahrja

Kartika, 20.10.96, Vndvana

irst of all, I want to present one idea to you.Although machines are good for nothing in

the spiritual world, you are always using machines.It is the main source of your spiritual sdhana. Youare trying to get spiritual education with the helpof a tape, but it is not useful in spiritual life. Youcannot accept this. You are always trying to recordit, and practise it as you practise singing sa re ga ma,sa re ga ma. It is all right, the tune is good, but it is

not in the spiritual world. This sort of sdhana isgood for nothing in the spiritual world. Spirituallife depends on spiritual objects, not on the materialmachine. It cannot help you realize stras likermad-Bhgavatam. Has ukadeva Gosvm tapedthe words of Vysadeva?

We are reading rmad-Bhgavatam but wecannot understand rmad-Bhgavatam by readingonly. If you hear sounds uttered by any Vaiava,you cannot give your heart unless and until you aregraced by that devotee. Understanding is attainableonly by the grace of that devoteenot by imitation.

Whatis

ourDuty?

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Mother Yaod calls r Ka, Ll, jao. Mydear child, come here. He immediately comes.You can tape this sound and utter it by practise asperformed by a singer. You can utter the exactsound, but will Ka come by that sound? Whatis the fault? What is it lacking? Bhakti, devotion.Utterance is useful only if it is mixed with

devotion. It is useless by simply taping, or bysimply reading stras. I can present one incidentconcerning Lord Ka. In Vndvana He used togo with the other boys to take the cows to thegrazing fields. Once the sakhs told Him, Youalways show us Your power. You can kill rakasasand ghosts, but can You kill that demon who isnow pinching our belly? We are very hungry. Canyou remove him? Ka told them, Yes, if you actaccording to my words, it can be done. You haveto go to that place where the brhmaas arepresently performing sacrifices. Go there and tellthem that r Balarma and I have come here, andwe are very hungry.

The cowherd boys did as Ka suggested,and begged some food from those brhmaas.However, the brhmaas paid no attention to theboys words. They thought, We are brhmaas.We are performing a sacrifice. We are trying tofeed Ka by this sacrifice. Although Ka waspersonally begging food from them, they couldnot understand what they should do.Disheartened, the boys returned.

They said, Now we are feeling more hungryby coming and going such a long distance. ThenKa requested them, Try a second time. This timeyou will not be refused. You will be successful. Goto the wives of those brhmaas. But this time youshould first mention My name, not BaladevaPrabhus name. These ladies have more regard forMe than for Baladeva.

The boys went there and told everything to thewives of the brhmaas. Hearing that Ka hadcome, and that He was begging something to eatbecause He was hungry, they became deeply moved.

They took the best food from their kitchens andstarted on their way. The brhmaas checked themby saying, What is this? Our wives are running onthe road! They did not take permission from us, andstill they are going! They immediately stopped theirsacrifice and came to the road, saying, We have notgiven you any permission to go anywhere. Why areyou leaving?

Their wives replied, There is no necessity to

take permission from you in this case. We are goingto Lord Ka. We were always performing sacrificeonly for Him! We will not hear any objection. Thistime we will not obey you. You cannot save us fromdeath, but Ka alone can save everyone. A fathercannot save even his son from death, but all of usare saved by Ka.

gurur na sa syt sva-jano na sa sytpit na sa syj janan na s syt

daiva na tat syn na pati ca sa syn

na mocayed ya samupeta-mtyum1

(.B. 5.5.18)

For this reason the prime duty is to serve Kaand no one else. Ka tells in Gta:

sarva-dharmn parityajya mm eka araa vrajaaha tv sarva-ppebhyo mokayiymi m uca2

(B.G.16.66)1One who cannot deliver his dependents from repeated birth and death should never become a guru, a relative, a father, mother,demigod, or husband.2Abandon all varieties of religion and surrender unto Me. I shall protect you from all sinful reactions. Do not fear.

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One of the brhmaas forcibly lockedhis wife in a room where she gave up herlife and went to meet Ka in that way.However, the other brhmaas wives did notpay attention to their husbands words andapproached Ka with their offerings offood. Ka replied, You are doing the correctthing; no ill can come from this. Then Ka,Balarma and all the boys ate their food. Aftereating, Ka said to the wives of the brhmaas,Now you have to go back. Why? they replied,

We have come to You ignoring all our duties toour husbands, our parents and to our relatives. Theywill no longer accept us. How shall we go back tothem?

Ka replied, No, no, there is no offense onyour part. Look at the sky where the devats andthe goddesses are. They approve of your actions. I

assure you, you will not be disregarded by yourhusbands. Indeed, you will be accepted. Quicklygo there.

The wives said, But how can we go back?You should keep Your promise. Then we shall go.You have said: yat gatv na nivartante tad dhmamparamam mama. If anybody comes to You, he never

returns. These are Your own words. So You cannottell us to go back now. You must keep Your word.

What was Kas response to them? Donot speak in this way. Indeed, you have servedMe, but you are not in a position to keep Myconstant company.

The wives asked, Why do You speak likethis? Are we not fit to keep company with Youand Yourgops? Please consider that daily we areoffering You delicious food, mantras, arotika, andother nice things.

Try to understand that in spite of so manyloving offerings, qualification to stay with Kais not attained. More is required. We are alwayswishing to keep company with Lord Ka andthegops. But is it so easy? Devotees such as thewives of the brhmaas were refused. EvenBrahm was afraid to stay in Vndvana; indeed,even Uddhava was afraid. He was thinking, No,I am not fit to keep company with Ka. I would

be blessed if Icould become acreeper here.

Then, ask your-self, Who am I?There is so muchsdhana bhajana tobe performed.There is muchsdhana left for us:

dau raddh tatha sdhu-sago tha bhajana-kriytato nartha-nivtti syat

tato nih rucis tata

athsaktis tato bhvastata prembhyudacati

sdhaknm aya premaprdurbhve bhavet krama3

(B. R. S. 1.4.15-16)

3In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter, one is initiated bythe spiritual master and executes the regulative principles under his orders. Thus, one is freed from all unwanted habits andbecomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way ofsdhana-bhakti. Graduallyemotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devoteeinterested in Ka consciousness.

Try to understand that in

spite of so many lovingofferings, qualification to

stay with Ka is not

attained. More is required.

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4One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishnessan ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra woulddestroy himself if he tried to drink an ocean of poison.5raddh is the confident, firm faith that, by rendering transcendental loving service to Ka, one automatically performs allsubsidiary activities. Such faith is favorable to the discharge of devotional service.

Which books should first be read by studentsin class one, class two, class three, class four? Arethe books of any class suitable for them? Shouldthey read any and all? I am thinking, This is thebest book! I can get advanced knowledge byreading it! But it is not fit for you. For you it isbest to start with the books of class one and class

two. According to our ability we shall accept oursdhana. Do not become impatient by seeing theperformance of the higher-class students. In everystage, adhikara, or eligibility, should be considered:

naitat samcarej jtumanaspi hy anvara

vinayaty caran mauhydyathrudro bdhi-ja viam4

S.B. 10.33.30

One who has not attained eligibility like

Rudra, iva, should not drinkthe ocean of poison.But if I try,thinking, Ishall alsodrink it,then youwill die.W eshouldthinkand dowhat isprescribedfor us atour level andnot aspire forthat which isprescribed for those devoteeswho have advanced to a higher stage. dauraddh tatha sdhu-sago. We are not possessingthat nih. We are serving our mother, serving ourfather, serving our brothers, serving our country,

and serving the poor men as God. We are servingeverybody! Granted, we are also trying to serveKa, but not in the same manner as we performthe duty toward our wives. They are mostobedient. We can give all our earnings to them.But can you give all your earnings to Ka? Then

ask yourself, Who is dear to us? We can giveeverything we have earned to our child, to our son,to our daughter, but not to Ka. Only a five-rupeenote can we offer to Him. But to my wife, I can giveeven my body! Without any hesitation the key ofmy suitcase can be given to her. To a sdhu, however,who will take the money and use it in the service of

God, no key will be given.Then comes nih. Have you attained thatnih?

raddh-abdevivsa kahe sudha nicayake bhakti kaile sarva-karma ka haya5

Have you attained that qualification? First ofall anartha-nivtti, then nih. Even if we attainnih, the good taste or ruci is not yet available. Wechant Kas Name, but not with so much

eagerness, not with real intensity, because it is

not giving us pleasure, ruci.Without any liking we

are uttering theName. Guru-

deva hastold us toc h a n t ; s t r a sh a v ep r e s -cr ibedfor us to

c h a n tK a s

name, so weare chanting,

considering thatafter-wards it will be

good for us. But in this case weshould not culture the confidential affairs between

Ka and thegops. At this stage, these confidentiallls are not prescribed for us.

Then, after ruci, taste, we will attain sakti.

sakti is much stronger than ruci. At the stage ofruci we can think, This rasagull is very sweet andvery delicious. If I get it, I can immediately swallowthe whole thing. This sort of liking is attained, butsakti is deeper. sakti means, If I do not get it,then I will steal it. By any means I will obtain it.

sakti is much stronger than ruci.

At the stage of ruci we can think,

This rasagull is very sweet and very delicious.

If I get it, I can immediately swallow the whole thing.

This sort of liking is attained, but sakti is deeper.

sakti means, If I do not get it, then I will steal it.

By any means I will obtain it.

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Then, after that, bhva manifests. What kind ofbhakti are we practicing? Vaidh-bhakti. It is notdevotion. It is devotion for Ka by the tongueonly. Still we are thinking ourselves to be devotees.Very great devotees. Try to examine yourself. Inwhat position are you? What are you doing? Areyou chanting? We have given up eating meat,

smoking and drinking liquor; thus, we are thinkingthat we have given up so many dear things. Butcan you give up your dearest possession or yourwife? That is very difficult.

Ka says in Bhagavad-gta: sarva dharmnparityajya. All other kinds of services should begiven up.Ke bhakti kaile sarva-karma ka haya.Every kind of duty is performed by serving Kra.This type of faith is called raddh. raddh-abdevivsa kahe sudha nicaya / ke bhakti kaile sarva-karma kta haya. We can give up something for thesatisfaction of our senses but not for the satisfactionof Kas senses. What is the position of thegops?There are no such devotees as thegops. In His ownwords Ka says:

knta-bhve nijga diy karena sevanaataeva madhura-rasere haya paca gua6

(C.c. Madhya 19.232)

That devotee who possesses this sort of premais very high, very high. This is rarely attained. Butare we such high devotees that we are alwaysthinking of thegops who are performing their lls

with Ka? We think that we are the greatestdevotees. Followers of Caitanya Mahprabhu arethe greatest devotees. Yes? But not all! In theeducational system there are various classes suchas the first class, the second, etc., while others withso much adhikara are in the tenth class. All are notequal. We are far from our goal. We should try tostudy those books which are prescribedparticularly for us. And there is one thing, apanacea that is prescribed for all in every stage.That medicine can be used for any patient in anystage of life. Such a thing which is good for us all is

given by Lord Caitanya Mahprabhu. But Kadid not give this in charity. What is this gift? Nma-prema. This gift was given not by Ka, but by rCaitanya Mahprabhu, so He is greater than Kain that regard.

anarpita-car cirt karunayvatra kalausamarpayitum unnatojjvala-ras sva-bhakti-riyam

hari puraa-sundara-dyuti-kadamba-sandpitasad hdaya-kandare sphuratu va ac-nandana7

(C.c. di 1.4)

For this reason rla Rpa Gosvm uttered thisloka. Who knows God? Rmacandra is God, butwhat did He teach us? Duty to our parents, duty toour relatives, duty to our subordinates and oursuperiors. He is maryda Puruottama. Marydameans duty. Lord Rmacandra did not teach that sortof devotionanarpita-car cirt. This is the highestduty which Mahprabhu has given to us all, but LordRma did not accept it. The sages of Daakrayawanted to serve Him as His devoted wives, but Hedid not accept that. No, He said, I cannot acceptit. I have got only one wife. I cannot accept morethan one. This is maryda. But Ka is vybhicr;

He has bad character from the mundane perspective.In ordinary eyes He has done wrong andRmacandras behaviour is correct. One wife shouldbe accepted, not many. This is maryda. But whathas Ka done? He accepted innumerable ladies asHis companions in His ll. Caitanya Mahprabhualso accepted two wives as a duty in human life, butHe was always thinking in His mind about theinnumerablegops and the behavior of Lord Ka.How Ka was charmed by them and enjoyed withthem. For this reason Ka and CaitanyaMahprabhu are one and the same tattva, absolute

truth. But one thing is more precious in CaitanyaMahprabhus llHe is a teacher for the lowestadhikr and also for highest. He has given onemedicine which is applicable for the lowest and forthe highest. One medicine will serve all thepurposes. In the lowest stage, it is the best medicine,and in the highest stage it is also the best. The baddha-jvas can chant Kas name. Hare Ka, HareKa... And Rdhr is always chanting Hisname, even if She has given up Ka and is in nowa remote place, She is chanting His Namesnotliking the person Ka, but liking His Names. Nma

is such a thing. Nma is good for the lowest andgood for the highest. But we are so unfortunate thatwe are not realizing the glories of the nma. We arealways suspecting everything. Only if we chant theLords Name will we be able to appreciate this.

6On the platform of conjugal love, the devotee offers her body in the service of the Lord. Thus, on this platform the transcendentalqualities of all five rasas are present.7May the Supreme Lord who is known as the son of rmat ac-dev be transcendentally situated in the innermost chambers ofyour heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestowwhat no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugallove in the mood of the maidservants of rmat Rdhrn.

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Kas Name and Ka Himself are one and thesame; there is no difference.

eka ka-nme kare sarva-ppa napremera kraa bhakti karena praka8

C.c. di 8.26

In the bud of a flower, not all the qualities ofthe flower are seen, but in due course of time theflower will expose itself. Such is the position of theName. Name can show all the qualities of LordKra. There is no difference between Lord Kaand His Name. But we are not so careful in thatnma-bhajana . It has been uttered in rmad-Bhgavatam.

nma-sakrtana yasyasarva-ppa praanam

pramo dukha-amanas

ta nammi hari param9

S.B. 12.13.23

There is no greater sdhana than this nma-sankrtana. So you should try to always chant LordKas name in the proper way, with the properintensity. There should be no misunderstandingsimply by uttering the Name we can attain the bestqualities and the best stage. By this chanting wecan attain every stage. The devotees in every levelof devotion are chanting harinma; they never giveit up. rmat Rdhr has not given it up. Even

Mother Yaod always chants Kas name.Everyone is chanting: Nrada Muni ischanting; ivaj is chanting, Rma, Rma,Rma; Brahm is chantingall the greatdevotees are chanting. While traveling in SouthIndia, Caitanya Mahprabhu is chantingthese Names:

Ka! Ka! Ka! Ka! Ka! Ka! Ka! He!Ka! Ka! Ka! Ka! Ka! Ka! raka mm!Ka! Ka! Ka! Ka! Ka! Ka! phi mm!

Rma! Rghava! Rma! Rghava! Rma! Rghava! raka mm!

Ka! Keava! Ka! Keava! Ka! Keava! phi mm!

Nma is such a thing that it is fulfilling ourevery demand. But we are so unlucky that we donot regard that which is suitable for us.

etvatlam agha-nirharaya pussakrtana bhagavato gua-karma-nmnm

vikruya putram aghavn yad ajmilo pi

nryaeti mriyama iyya muktim10

(.B. 6.3.24).

Even if in the beginning one chants the HareKa mantra with offenses, one will become freefrom such offenses by chanting again and again.One becomes free from all sinful reactions if onechants day and night, following the

recommendation of rCaitanya Mahprabhu.

We can get rid of ourapardhas by chanting the Name

only. We do not have to chantanything else. We do not performany sacrifices. Only the Name is

sufficient. This is the teaching ofLord Caitanya: nma bhajana. It isgood for every devotee at every

stage, in any position, howeverlow, however high. So we are

praying to Him that He maybless us, that we can chant theName in that manner.

Any kind of devotee,

whether he is a devotee of LordRmacandra, Nryaa or any other

avatra, Matsy, Kurm, Varhaeveryone can chant this Name, this

mahmantra. Amongst all themantras this is mhan, the greatestmantra. So you are so lucky that you

can practise that mantra.

harer nma harer nmaharer nmaiva kevalam

kalau nsty eva nsty eva

nsty eva gatir anyath11

(C.c. di 7.21)

8One pure name of Ka vanquishes all sinful activities. Thuspure devotional service, which is the cause of love of Godhead,becomes manifest.9I offer my respectful obeisances unto the Supreme Lord, Hari,the congregational chanting of whose holy names destroysall sinful reactions, and the offering of obeisances unto whomrelieves all material suffering.10Therefore it should be understood that one is easily relievedfrom all sinful reactions by chanting the holy name of theLord and chanting of His qualities and activities. This is the

only process recommended for relief from sinful reactions.Even if one chants the holy name of the Lord with improperpronunciation, he will achieve relief from material bondageif he chants without offenses. Ajmila, for example, wasextremely sinful, but while dying he merely chanted theholy name, and although calling his son, he achievedcomplete liberation because he remembered the name ofNryaa.11For spiritual progress in this Age of Kali, there is noalternative, there is no alternative, there is no alternative to

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In this iron age, no other teaching isprescribed for us: no karma, jana or yoga.

jne praysam udapsya nmanta evajvanti san-mukharit bhavadya-vrtm

sthne sthit ruti-gat tanu-v-manobhirye pryao jita jito py asi tais tri-lokym12

(.B. 10.14.3)

Mahprabhus teaching begins from thisplace. But there are teachings much higher.Mahprabhu asked Rmnanda Rya, Please tellme, I want to hear from you. Before that, Herejected everything.

prabhu kahe, eho bhya, ge kaha rarya kahejna-ny bhaktisdhya-sra 13

By these paths we cannot attain that sort ofdevotion. What, then, is that education which isprescribed for us? What should be done along withchanting? Neither karmanorjna. They are strictlyrejected.

Teachings should begiven according to thequalification and thestandard of the student.Confidential topics of thegops and Ka should notbe cultivated in the lowerstandards. When he willreach the higher standard,then he will enter thesetopics. Do the gops havematerial bodies? No, theyare all spiritual personali-ties. Their own bodies havebeen totally sacrificed, andthey do not think that theirbody is their own. It isKas property. Withthis type of understanding

they try to save theirbodies. They keep their body in the position oftheir service, not in the position of their ownenjoyment. Currently our body is kept only for ourown satisfaction and the enjoyment of our senses.It cannot be considered the same as the gopsbodies. Their bodies are spiritual, but our bodies

are material. Matter cannot stay in Vaikuha orin Goloka Vndvana. The jewels there are notfound in this world; they are also transcendental.Everything there is transcendental. The gops arenot material. When in bodily conception of life, ifwe think of ourselves asgops and perform just alittle service, that is considered a blunder. This is

not taught by our superior masters, nor by anyVaiavas. The highest possessors of devotion arenone other then thegops.

Prema bhakti is the mature stage of bhva-bhakti.Tato nih rucis tata / athsaktistat bhvastata prembhyudacati. After bhva, prema willappear. If we try to get prema in this stage, we willget kma instead. First give up the habit of kma,the satisfaction of our own senses. Those who arethinking about the satisfaction of their own sensescannot achieve devotion to God. That is notdevotion. If we are applying that kma, and we are

thinking that we are the greatest devotee like thegopsit is a greatblunder.

So let us proceed inthe proper way. Do notbe so greedy. It is amatter of higherqualification. Inwhatever stage one is,one must not give upprac-ticing. This birth isthe best birth. In this lifeor in any life, we shouldnot give up. We shouldkeep the company of theVaiavas who are ourprotectors, who can saveus from any evil. Theyare our only favorablemasters. Ka nma isonly possible for himwho can keep thecompany of pure

devotees. You attain anyqualification by the company of that type ofdevotee with whom you associate. So we pray toKa and Mahprabhu to keep us in closeconnection with that pure devotee who will guideus properly towards Him, so that we may attainthat pure devotion.

the holy name, the holy name, the holy name of the Lord.12Those who, even while remaining situated in their established social positions, completely discard the process of speculativeknowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating theirlives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, althoughYou are otherwise unconquerable by anyone within the three worlds.13

Pure devotional service without any touch of speculative knowledge is the essence of perfection.

But one thing is more precious

in Caitanya Mahprabhus ll

He is a teacher for the lowest adhikr

and also for highest.

He has given one medicine

which is applicable for the lowest

and for the highest....

The baddha-jvas can chant Kas name.Hare Ka, Hare Ka...

And Rdhr is always

chanting His name,

even if She had given up Ka

and is in now a remote place,

She is chanting His Names

not liking the person Ka

but liking His Names.

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Do you understand what is rpnuga? Thosewho are serving Rdh-Ka with rga, followingin the footsteps of rgtmika bhaktas as describedby rla Rpa Gosvm in Bhakti-rasmta-sindhu andUjjvala-nlamai, are rgnug bhaktas. Still, it maybe that they are not rpnuga. r Jayadeva Gosvmwas rgnug, but he was not rpnuga. rBilvamagala hkura was also rgnuga, but notrpnuga. r Svarpa Dmodara and RyaRmnanda were also not rpnuga. They were thegurus of r Rpa Gosvm. They are Lalit andVikh themselves. They are on a higher level,and therefore they do not fall within the category

by r rmad Bhaktivednta Nryaa Mahrja

Svm Mahrja on hisTirobhva Tithi

of rpnuga. Only those who are actually rgnug,

and who are adopting the mood and following theway in which Rpa Majar serves Rdh andKa, and who in their sdhana are in the anugatyaof r Rpa Gosvm, can be called rpnuga.Someone may be following Bhakti-rasmta-sindhu,but in the wake of Subala, rdm, and all othersakhs, wanting to serve Ka in the mood of thecowherd boys. Such sdhakas will be rgnug, butnot rpnuga.

Can you say whether Lalit, Vikh or Yaodare rgnug? Those who are siddha and servingKa in Goloka Vndvana are all rgtmik.

Var, 14.11.96

Glorificationofr rmad Bhaktivednta

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Rgnug refers to those sdhakas following Kas

rgtmik associates according to rga-mrga.If anyone is desiring, How can I serve Kalike Yaod Maiy or Nanda Bb?what will hebe called? Rgnug, but not rpnuga. r RpaGosvm has described all these points in Bhakti-rasmta-sindhu. Sdhakas in the wake of Yaod,Nanda, Lalit and Vikh will not be calledrpnuga. Rpnuga-bhaktas follow exclusively theway in which r Rpa Gosvm, or Rpa Majar,serves both Rdh and Ka, and always beinginclined more towards rmat Rdhik. Therpnuga sdhaka will feel the happiness of Rdhik,

and suffer in Her unhappiness. Only such devotees

may be called rpnuga.What to speak of rgnug , rla SvmMaharja has come especially to give thisrpnuga-bhakti. He could not give it at that time,however, because his disciples were not on a levelto understand. At the present time, I am doing somuch hard labor to bring you to a higher stage sothat you can understand, but still only very few areable to comprehend so

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