PARTHASARATHI

Astadasakhar Mantrartha (Significance of eighteen syllable mantra)

2012-02-22T18:56:00.000-08:00

(Translated from the purport written by Srila Gurudeb, Sri Kandarpa Gopal Goswami,.)

Tathapi Bhagavattang Swang Tattatva Gopalilaya

Tashya Sresthatama Mantrastesswapysthadasakhara – Sri Hari Bhakti Vilas

1. “Papakarsan Krishna” (Gopaltapani Shruti). He who draws all the sins, He is Krishna. Here the word sin includes all kinds of offences up to demonic nature. Because ‘karsati sarbapradhan’ (drawing away is pre-eminent) – Attracts all kinds of offences that is the chief etymology of the word Krishna. Thus He, who destroys all kinds of offences even of the demons also – He, who by the extreme sweetness of His flute playing etc. pastimes, attracts the heart, right from humans, (males as well as females) or movable and immovable upto the self realized, that utterable word is Krishna. This is the meaning of the first speech.

2. “Go-bhumi-veda-vidito( vedita) Govinda:” (Gopaltapani Shruti). Bidita – famous, bedita – who has attained. He, who is famous among go (cow, senses), bhumi (earth) and veda and who has attained them, He is Govinda. The word go has various meanings; among them go means cow, go means earth and universe and go means veda. Amongst these three meaning which are taken here, go which means cow specifically indicates the cows of Srimannandagokula. Besides that, it implies the integral Srimannandagokula, the ascertained subject of Vedas – ‘Swarup’ (nature). Furthermore the presence of opulence and beyond that sovereign opulence exist madhurya (sweetness). He, who is, although sovereign by nature, and filled with opulence and sweetness, surrounded by the cows, famous for arbitrarily sporting in Nandagokula, He, who in this form (known for freely sporting in Nandagokula), is loudly announced in the entire universe and in the Vedas, and He, who is existing inside Gokul in his intrinsic two handed, holding a flute, Shyamsundar form, randomly frolicking, Who’s Name, Fame, Quality etc. is loudly declared “Sporting in Gokula” in the entire universe and in Vedas, that Gokulchandra Lord Krishna is utterable as “Govinda”. This is the meaning of the second speech.

3. “Gopijanavidyakala” – (Gopaltapani Shruti) – Gopijana – multitude gopis, a-avidya – samyak bidya (samyak-samata-equality, bidya-learning), specifically prema bhakti. Only prema bhakti is enable to conquer Krishna and that is why prema bhakti is termed as knowledge. Among them, precisely that prema bhakti which brings Krishna under full control, that kind of charming prema bhakti is termed as samyak bidya (power to attract Krishna). This kind of pleasant love defeats dasya (servitude), sakhya (friendly) and batsalya (parenthood) and exist in overall Supreme excellence. So in Chaitanya Charitamrita Madhya Lila, Chapter 8, it is mentioned:-

“Paripurna Krishna-prapti ei prema hoite

Ei premar bash Krishna kahe Bhagavate”

(From this prema Krishna is fully attained, Krishna is subjugated by this prema as it is said in Bhagavad).

Kala – Embodiment. Those who are especial forms of prema bhakti, embodiment of equality (power to attract Krishna) they are gopi jana means gopi samuha (multitude gopis). The verbal root of the word Gup means to protect, to preserve. That specific energy, through prema, which preserves the bhaktas, is called “gopi tu prakritiradha janastadangsamandal”. The word gopi indicates the God who is the dweller of haldini sakti (pleasure potency), daughter of Sri Vrisabhanu, Srimati Radhika. ‘Jana’ is said to be amsa mandal (amsa-portion, mandal-celestial body) means kayabujhya rupa gopi mandal (kaya-body, bhuj-arm, hand, rupa-form, gopimandal- circle of gopis). Srimati Radhika and her kaybujhya rupa (Srimati Lalita, Vishakha etc.) circle of gopis are said to be the meaning of the word gopijana. This is the meaning of the third speech.

4. “Prerak: (Ballava) – (Gopaltapani Shruti) – Prerak - pravartak (introducing, introducer). Among His own original pastimes which are full of sweetness, as previously stated, that introducer of the gopis, means that Raman (sport between male and female) is uttered as “Ballava”(beloved). Ballavyo Nayak : Krishna. Ballava means Supreme, lovable, young, brajakul-lalanamandalir-nayak (brajakul-race of braja, lalana-women, mandali-circle, nayak-hero) Rasik chudamani (Rasik-witty, humorous, chudamani- crown jewel) Sri Krishna. This dearest Ballava (beloved), or the beautiful nayak (hero) the lover of the gopis, is manifested as Krishnatva (all attractive power) or madanamohanatva (power to enchant the cupid) in Sri Krishna. Alongwith the crown jewel of lovers Sri Radha, when He perform amorous frolic, at that time Sri Krishna is present in the form of Madanmohan.

Yadyapi Krishna soundarya madhurya dhurya

Brajadevi sange tar badaye madhurya

(Even though the beauty and sweetness of Krishna is splendid, alongwith Brajadevi it increases further).

That is why in the Bhagavad it is said – tatratisu subhe tavirityadhi. Krishna, although being possessor of all kinds of opulence and excessive beauty, nevertheless in the Rasmandal (circle of Rasa dance), being embraced by the beautiful brajagopis, he attains the highest peak of extreme attractiveness. In this form of Gopijanaballava the flavor of sweetness is bloomed in Krishna and to explain this, although in the word Krishna the adjective Govinda is present, but still again the adjective Gopijanaballava further exists. Thus the desire of rasikbhaktas (humorous devotees) who are thirsty to drink premarasa (juice of love), although attaining Sri Krishna in the form of Govinda, but still unable to seize their longing, wished to attain the Supreme enchanting form of Gopijanaballava. This is the meaning of the fourth speech.

5. “Tanmaya Cheti”- (Gopaltapani shruti) – The word ‘swaha’ indicates Yogamaya, the conscious potency of Gopijanaballava Sri Krishna. This Yogamaya causes the bhakta to surrender unto the lotus feet of Sri Krishna. Swaha Chatmasamarpanmiti – By the help of whom we are able to surrender, that name is ‘Swaha’. “I surrender unto the lotus feet of that Gopijanaballava and engaged in His service”, this type of thought is to be kept in mind when we chant the word ‘swaha’. This is the meaning of the fifth speech.

Dasaksar mantrartha – That, which is the meaning of dasaksar mantra (ten syllables mantra) is same as the last three speeches of the above mentioned astadasaksar mantra (eighteen syllable mantra). Kamabija is the bija (seed) for both the mantras.

Guru Mukha Padma Vaikya (VIII)

2012-02-06T18:13:00.000-08:00

Radha Madangopal
Shyam Binodini Kunja, Nabadwip

Q. Maharaj will you please say something about Varnashram (Varna- caste & Ashram-four stages of life)?

Ans. Varnashram means our four Varnas. Chatur Varnam maya sristam (four caste created by me) Guna Karma Vibhag Ca (divided according to quality and activities) the brahmanas, kastriyas, vaishyas and sudras. We obey the Varnashram system, as it is being practiced all the times, and not following may also create difficulties. Because if we do not follow varnashrama what happens, although it is said at a primary level that everybody takes birth as a sudra and after studying Veda he becomes vipra than Brahman etc, but still according to Vedic rules if Brahmanism is not obeyed and not practiced than in the subsequent time there is a chance of crisis which is presently felt amongst the society. As a result of completely destroying the Varnashram dharma nobody nowadays seems to have any self activeness, as in the earlier days, if somebody visits a brahman varna, house of a Brahmin than he can ascertain the qualities from appearance, mode of living, style, characteristic etc. but at present the situation has come to such a point that nowadays you even do not find 14 houses of brahmana, the brahmanas married to other caste etc. and a kind of Sankarvarna (mixed/half-breed caste) has been manufactured. According to sukriti (virtuous act) of his earlier birth a brahman is to attain brahmatya (complete knowledge of Brahman), but they say that anybody who does all the activities of a brahmana becomes a brahmana. However it is not that, seminal birth is required, because that which is sukrajat (sukra-semen, prajati-species), and bija sakti (strength of seed) is being accepted, all the energies in this universe, the Lord himself says Aham bija prada pita suyate sacaracaram. So this bija sakti, I am not getting that, though by sadhana I can achieve sadhan sakti, etc.etc. I can achieve, but the power of bija, today in case of brahmanas we may accept this but see in other fields, for example a mango tree, whatever you may do with a mango tree but it will never produce a jackfruit. So the species, you cannot change it.

Q. But as you have said that everything has been mixed up so to get a brahmana of that quality may not be possible nowadays.

Ans. Yes, nowadays there are less possibilities, particularly in the families where these kind of amalgamation has taken place, where the perfection of blood i.e. brahmana blood is not there.

Q. Mahaprabhu used to strictly follow varnashram?

Ans. Yes Mahaprabhu used to strictly follow, if anybody says that Mahaprabhu did not follow than his assumption will be wrong. Mahaprabhu has uphold his own brahmanya dharma, than vaishnava dharma and also sanyasa dharma, so Mahaprabhu has equally preserved all the three dharmas and in addition the fundamental dharma which is manusya dharma (humanity) that is there always in Him. Mahaprabhu has never accepted food prepared by a non-brahmana, but at present see, everything is accepted everywhere. So all these things, what is the result, the result is becoming otherwise, the culture of the brahmanas, that culture, nowadays nobody is able to adopt, and as a result a social imbalance has been created.

Q. Is vanaprastha and sanyas applicable nowadays?

Ans. Of course applicable but it has to be done as per the time in which it is mentioned. Now if I obey the gurukul ashram properly, if I preserve the chatur ashram of varnasram than only it will be applicable for me otherwise not. I have spent my life in terrible sense gratification than suddenly if I take varnashram than it cannot happen. So in my first life I have to preserve brahmacharya, than grihastha, and then only I can step into vanaprastha and then sanyas.

Q. Is sanyas only applicable of the brahmanas?

Ans. Sanyas in its true sense is only for the brahmanas because the brahmanas take sanyas when it is actual time to take sanyas. Now I have done everything, I have done samsar dharma enjoyed all kinds of sense gratification and then become sanyas that will be not genuine sanyas. Brahmanas for example take sanyas at the age of nine, ten, eleven, he take sanyas diksha and later on if anybody wants to enter into grihastha ashram, he can enter or else he may not. So this is the condition, now another kind of sanyas which is said in the varnashram, that is applicable for the general people, for all other castes. In that case a person can enter into sanyas ashram after vanaprastha and it should happen automatically. Now regarding all these system, I thought what are the necessities for all these, the necessity I found is, as long as you are in your home, you have served your family, you have served samsara, and now as you go to the forest, taking vanaprastha, it does not mean that I will just roam around in the jungles, but there inside the jungles there are hermitages, there are ashrams where the rishis resides, you go to their shelter and taking their shelter, as you can see nowadays so many Mathas (monastries) growing up, athough they are built in cities, built in the locality, but in real meaning it is not appropriate to construct the mathas inside the cities, mathas are to be built in places of pilgrimages or in some solitary places where there are trees, forest area etc. Today mathas means huge buildings, luxuries, cars etc.etc. there is no plantation, no trees, no forest, no natural atmosphere. A sanyasi a avadhut sanyasi has to be, as it is described in regards to Sri Sukdeb Goswamipad; when Maharaj Parikshit came and sat down, vyasashan (a place of sitting of Sri Vyasdeb or a person who is to recite Bhagavatam written by Vyasdeb) was placed, Maharaj Parikshit raised a question, thousands of muni mandali (society of munis) were there, but no body could give any answer, as within seven days how liberation can be achieved, how can I get release from this unnatural death in the form of bite of Takshak etc. etc. No body gave any reply, Devarshi was present there, Vedavyas was there, Parashar muni was there, everybody was there and but all of them are silent, then suddenly Devarshi Narada stood up, everybody thought will Devarshi give the answer, though everybody knew the answer but nobody is considering himself fit to go and sit there in the vyasasan and give the reply. Devarshi Narada also did not go there; he stood up and went straight to the banks of Ganga. He saw Sri Sukdeb Goswami reclining there, so he went there and paid his obeisance, as Sukdeb Goswami saw him he asked Devarshi what is the reason of your arrival, why have you come here leaving that great assembly. Narada said, yes that is going on but still I have come to see you. But Sukdeb Goswami understood that there must be some problem as he was well aware that in case of any kind of problems within the three worlds Devarshi Narada is the problem suitor, so he must surely have some reasons for his visit. So he said, without any reason you would not have come here. Sri Narada muni then replied that see Munivar, Maharaj Parikshit has raised a question that within seven days he is about to die in an unnatural death so is there no possibility for him to get release from it? So many rishi munis are present here, he alleged, you have done so many sadhana, don’t you have that knowledge, than what is your sadhana for, the whole life doing japtap and believing that in some birth by the mercy of the Lord it may happen, otherwise not, can anybody remain contended with this kind of faith? Sukdev Goswami says see Devarshi, Maharaj Parikshit has committed an offence, he had done injustice, and because of this his death is appropriate, you don’t have to worry for him and nobody should worry, why should we be concerned? Then Narada explains that see Rishibar if you say like that than how will it be, than let me ask you a question, see there is a blind man and there is a hole, the blind man is proceeding towards that hole. A man who was sitting there is witnessing this, now that blind man is in ignorance and the man witnessing is in knowledge. So that ignorant man will fall down in the hole, he will face sufferings because of this accident, so being a knowledgeable person isn’t it my duty to save him. Today Maharaj Parikhit has committed an offence and he had accepted his offence, now if there is any way to save him, if there is any possibility, otherwise today our muni samaj (society of munis), rishi samaj, the question raised by the king, if nobody is able to face it than there will be no prestige, for the community of rishi munis, there will be no dignity for the sadhu, there will be no dignity for the sants. Then Sukdev says ok, let’s go. So describing Sukdev Goswami it is stated how Sukdev Goswami was, he says that I don’t take bath, the cloud in the sky bathes me, I don’t sleep but earth lulls me to sleep, it makes bed for me, I do not eat but food comes to me and make me eat, the birds sings songs for me etc. Now this is the condition, one is Brahmarata and the other is Vishnurata. Maharaj Parikshit was Vishnurata saved by Vishnu and Sukdeb was Brahmarata who had darshan of Brahma. One had darshan of Vishnu and other had darshan of Brahma, both in their mother’s womb, before their birth. So when their union took place, I am saying about the situation, Maharaj Parikshit, it is explained here that his time has ended, now whether by means of curse or by any other reasons, he had left everything and came away. In our life also, everybody’s is like that, how our death should be? So vanaprastha, for the whole life you have served your family now you have retired but still you are sitting at home. One of my father’s disciple who was highly educated, now he is aged, retired from service, he was a headmaster of a High School, etc. so he was asked that now you come here, do some service in the temple look after the temple, it is your duty, but he refused saying that I don’t have time I have look after my grandchildren, I have look after their studies, so many work I have to do. So if you still have work then when will you get time, when will you be free? So this vanaprastha system is given with this purpose, that so many days staying in the samsara, the illusion which has been created, now that I have gone away to the forest, the ashramas of sadhus, coming in contact with the rishis, having satsanga, there also I am doing the same work I used to do while staying at home but there the attachment which used to be when I was in my home, that is absent. Everything is done with the aim of serving the Lord. Although in our home we have a deity, but what we do, just give some water, some batasha (sugar balls), ring bells for a minute and give some flowers and sandal paste and then finished, but for others members in the house, there service is done in a much better way, isn’t it? But it should not be like that, everything is to be done with one intention and that is God, anything which comes to house, any food items, any kind of clothing, etc. should be offered to the Lord first and from there every thing is to taken in the form of Prasad. This kind of arrangement is only present where sadhu sants resides, or where there is a temple. So why have you come to the temple, I use to say when I go to give some pathas, don’t you have a temple in your house? See in fact you don’t know why you have come here, you just come, give some flowers, lighten a lamp, circumambulate, pay obeisance, and pray to God to fulfill your desires and then you depart. But that is not the only reason to visit a temple. The purity which is there in the temple, its beauty, its arrangements, these arrangement are to be carried upon in my mind, I have to carry the temple in my mind and in my house I have built a temple and that should be the aim for my going to the temple. Otherwise the institution become useless, if I just go there and come back donating some money in the box, I should have some intention some reasons. There is a huge temple where I go every year to give Bhagavad patha, the organizers have spent crores of rupees in building this temple. Yet, when I go there in the morning to give Bhagavad patha, except two or four pagal, chagal (crazy, goat) there is nobody else, in the evening however some people comes. So as this temple is built up, those who have donated ten lakhs, twenty lakhs all the rich people, did anybody come here, did anybody come to listen, not for a single day they will come. Than what is the reason for them for constructing this temple and what is the need for keeping a deity here, they will never come here, although for giving money they are ready. Often I use to see that the Managing Committee is having some meeting inside, although the Bhagavad patha is going on here, but here nobody comes, everybody is busy attending meetings, and during that time all big stalwarts are present.

Q. Do some think that this is Dharma, I have built a temple, I have given a donation and in this way I have done my duty?

Ans. You build there is no problem, but that is not the only dharma, just building a temple is not the only dharma, I have built a house and have made arrangement for wife and children, that is not my only duty, to look after them, to see that there is no problem these things I have to see and that is what I feel is the real dharma. In case of temple also, today such a huge temple has been constructed, but here there is no system of giving any studies about Gita, there is no Bhagavad patha given in regular basis, and nobody is interested also. Today our samaskara (sacrament), you may not believe that this Hindu Dharma of ours, this Sanatan Dharma, the knowledge and philosophy of this dharma is respected by the whole world. Everybody, including the Muslims and the Christians, but this practice, building a large temple dancing for a while, offering some bhogas (items offered to the Lord), this is not appreciated, though everybody respects the philosophy. So about that philosophy how much do I know, how to do puja properly the pujari does not know, how to chant mantra, how to pronounce and offer everything, etc. that devotedness, all these thing, all these arrangements, these are very much scientific but for these things proper education is required, how to do jajan- jaajan (priestcraft), how to worship, what the instructions are, what are the rules, how to bathe the Lord, how to perform aarati, how to chant each and every mantras. It is said that, what is our karma (activities) why mantras are included in it, because mantra, mudra and padartha without these three no Karma is fulfilled. Without mantra your mind will not go there, it will not get engaged in that job, then mudra, when we worship using ingredients then there are various mudra (symbol made with fingers), what is the use of mudra, it is said that mu-doyati means it gives pleasure to the Lord, by exhibiting mudras when the ingredients are offered. All the ingredients has to be purified first, for example, before showing the lamp you have to purify the lamp you have to pay obeisance to the lamp and than only it can be shown to the Lord. Now all these arrangement of mantras, all these systems, nobody wants to learn it, neither tries to understand its meaning.

Q. Those who did not follow varnashram in their earlier life, will they not be able to enter vanaprastha?

Ans. Though they could not be able, but still they should try. May not be for their entire life but say for one month, two months, three months, one year etc. they can come and stay. For one year let them become vanabasi (resident of a forest). Now what does vanabasi means, it does not mean that you go there and stray around, you go there and stay at the ashramas of sadhus and munis. Nowadays you see people are going to Vrindavan etc. for doing niyamseva or something else. I have seen people in groups going to Vrindavan, I ask them why are you leaving your home and going to Vrindavan for niyamseva. You are going, but others in your house remains unaware of it, so why don’t you do this in your own house? If you have done it in your home than your family members would have witnessed how nicely you are practicing all the rules and regulations and eagerness would have aroused in them. But you are leaving your house as it is, let it remain a hell and you go away to Vrindavan for your self deliverance. In this way neither you can perform niyamseva in Vrindaban because your mind is there in your home, in your family, you will be anxious about them, once an old lady was telling me, I had a dream, I saw that my son’s shop caught fire, they didn’t let me know, I became like crazy, could not stay there any longer, so I rushed back home and found that in fact there was fire but nothing is damaged. So, in this condition what is the benefit, better you do niyamseva in your house with other family members, you invite other members of the society and tell them let us do niyamseva together, and that looks nice. I have seen this kind of niyamseva in a village; the villagers about ten/twenty in numbers are doing niyamseva together in a house of a rich man who has his own temple.

Q. You say that people of other religions do not like this dancing and singing, but they respects our philosophy, but then, we have heard that Mahaprabhu has spent His life dancing and singing.

Ans. Not at all, look at the seven Goswamis, if they have spent their lives like that than how did they find time to write about 1 lakhs books, how many years did they survive? Why don’t you think of Krishnadas Kaviraj Mahashay, at the old age of 93/94 he wrote Chaitanya Charitamrita. What a philosophical treatise this Chaitanya Charimrita is which he had written, can you imagine, so this man to write a literature like Chaitanya Charitamrita how many years of his life he had to spend to achieve that kind of knowledge? So if he had spent his life in studies than how can he find time to dance and sing? Did he find time, ofcourse not, it is proved, but the fact is, because we cannot do that, as cultivation of knowledge is a difficult subject, thus we settle down only with songs and dance.

Q. But Mahaprabhu had told us that, “seeing me a fool my guru has told that you have no need to study Bhagavat etc. you just chant”.

Ans. No need that is ok. But did Mahaprabhu did not study, in fact Mahaprabhu has said like that only for saying purpose, for those who are genuinely illiterate, but those who have some knowledge they should atleast study, they should at least cultivate some knowledge, at least try to understand. If Mahaprabhu’s instructions were like that than why did he instruct Rup-Sanatan to write books, you compose vaishnava suchi sastra (book about purification of vaishnavas) he asked them and so Hari Bhakti Vilas was written. He could have told Rup-Sanatana that no, there is no need to study. Today everything will be proved by the sayings of Puranas, so you have to nicely study all the Puranas also and from them the tattva you will get that is said to be purna tattva (complete theory). There are said to be three shastras, one is sruti, one smriti and one is puranam, sruti and smriti are the two eyes of the shastras and puran is the heart. So whatever you see if you think it is correct and make it praman swarup (testimony) than it will not be done. First you have to see it, know it, think about it and if your heart accepts it than only you preserve it in the form of a law and make arrangements accordingly. So to do all these they had to study, Rup-Sanatan had to stir all the puranas, when they had written shastras like Ujjal Nilamani, Bhakti Rasamrita Sindhu etc. how many literatures they must have studied can you imagine? Then Vidhagdha Madhava etc. the literatures which he had written and the other shastras which the Goswamis have written I will say that these granthas are more difficult than even Bhagavad, specially the books written by Sri Jiva Goswami. Books like Sat Sandarbha which Sri Jiva Goswami had written is so difficult to understand that till today this book did not find proper publicity. Although some people have published some part of it but nobody could complete it. So if anybody studies Sat Sandarbha than he can guess what kind book it is, what kind of knowledge Sri Jiva must have acquired to write a book like this. If we had remained satisfied with only songs and dances, with the padas (line of poetry) of Sri Lochan Das Thakur and prarthanas (prayer) of Sri Narottam Das Thakur do you think our dharma could have survived till today, if those praman (evidences) those philosophies written by Sri Rupa Goswami, Sri Sanatan Goswami, Sri Gopal Bhatta, Sri Jiva Goswami, and all other Goswamis and acharyas would not have been there. When our Govinda Bhasya was written, nobody gave us any recognition, we don’t accept you, where is your vashya (commentary) it was said, and so at that time the vashya has to be written, at that time your songs and dances etc. did not work.

Q. So because it is easy people apply it in their lives.

Ans. Because it is easy and Sriman Mahaprabhu made it easy does not mean that you totally leave that, you do not cultivate your knowledge and remain satisfied with only songs and music. But yes, you can be satisfied, provided you have that faith, that firm belief, sufficient knowledge, but instead if you just run after the easy way, how to complete your bhajan in shortcut, than this will not happen, because it cannot be accomplished by any shortcut means.

Q. Maharaj, I sometime wonder whether this higher planets, spiritual world etc. as described in the sastras are they real?

Ans. The higher planets, spiritual world are ofcourse there in reality, if you have belief in sastras than it is there, but you have to reach there, you have to attain that level. Even Saptadeep (seven islands) which is described, that is also is not visible to us accept Jambudeep in which we are residing at present. Other than that, there are other islands such as Salmali, Plaksha etc. which are beyond our eyesight. In Jambudwip there are nine varshas (Republic union) and Bharat is one of them.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Guru Mukha Padma Vaikya (VII)

2012-01-15T18:42:00.000-08:00

Now this is tilak dharan (marking of sandal or clay paste in the body). Tilak dharan means markings in the body above the navel. Below the navel it is call asudha anga (impure limbs) and above the navel upto head is suddha anga. This body is said to be a temple on the move which is also called Braja vasi (Braja means moving and vasi means inhabitant). So I and the Lord both are staying in this movable temple. Now to worship the Lord I have to first establish Him and so in the twelve places (Dvadas anga) of my body I have marked with the twelve names of the Lord. After establishing the Lord I have to place Tulsi Devi so that I can make my body Vrindavan. As Tulsi or Vrinda Devi cannot be planted, I have to wear tulasi beads in the form of mala. Now my body becomes Vrindaban, becomes Braja dham and dvadas anga means, in the twelve months twelve sun arises and they are called dvadas aditya (twelve demigods or twelve sons of Aditi). So amidst these surya mandal (sun disc) God is imagined to have been established in the form of His Holy Name.

Q. Maharaj as you has said earlier that niyam (rules) are not so important but main thing is my upalabdhi (realization).

Ans. Why are these rules? To purify my mind, to purify my intelligence, to drive away the false ego and if this does not happen than what is the profit. Body does not have any value, and as I have told earlier that mind is to be liberated, mind is doing servitude to the senses etc and just to deliver the mind we have to do these dhyan (meditation) dharana (concept). Unless the mind is pure, it will sometime drown you and sometimes rise you. Our elevation and decline are only because of this mind.

Q. Maharaj you were saying something about karma kanda and Srimad Bhagavatam.

Ans. As I have heard in various recitations of Srimad Bhagavatam I found that the speakers give more stress in the karma kanda (furtive activities). But giving more stress in karma kanda will not go along because karma kanda is not all in all. Why Vedavyas has written Bhagavatgam? The Vedas, Puranas, Upanishad, Mahabharat are mainly based on karma kanda and gyan kanda (knowledge). Mostly they are based in karma kanda and very little is said about gyan kanda. But Bhagavatam is being written at the end of all these sastras with a different purpose. After karma, gyan, upasana, mantra what is left is bhakti, bhakti also has a region, and in fact everything is in relation between bhakta and bhagavan so why have you written about all this gyan kanda, karma kanda, swargaloka etc. as they are of no use. Keeping this in mind Vyasdeb has at last written Bhagavatam and it says only about bhakti towards the Supreme Lord. Bhagavatam is written to give relief to the general people who are very much attracted towards karma.

Q. But people are enjoying doing karma.

Ans. People are enjoying more or less but they are unable to enjoy paramananda (absolute bliss).

Q. Another thing, as we pray should we address it to Srimati Radharani or direct to Krishna.

Ans. We should address our prayer to Srimati Radharani or Gaura. In our family we address all our prayers to Gaurakishora. So, without going to Radha Krishna directly we address it to Gaurakishora. In our family they used to say that Sri Radha Krishna are sukamayi sukhamay, (joyful) they are enjoying eternal bliss so there is no need for going to them with all our problems and desires, let them enjoy. So the medium is Gaur. We have got bhava grahi (one who appreciate bhava) Gaur Raya who is rasamay (witty), who is so merciful, you address your problems at His lotus feet and he will fulfill all your desires. But Srimati Radharani and Krishna are eternally in the bhava rajya (kingdom of blissful mood), in prema rajya (kingdom of love) and going there with all kind of material problems will create disturbance. This is not my personal experience but as I have heard from my family members that our only prayer to Radha Krishna is that sukhamayi, sukhamay you leave happily, you live in luxury. So for any problems, also to attain bhakti we should pray to Gaura, pray to Nityananda, or Panchatattva or Six Goswamis or to our Guru. Going directly at the topmost level is not required.

Q. Sukadeb Goswami is said to be a santa rasa devotee has he attained gopi bhav?

Ans. Yes, Sukadeb Goswami is said to be pet of Srimati Radharani. Suka means parrot. What Srimati could not tell others even her sakhis she uses to disclose them to Sukdeb. Because the sakhis like Lalita, Bishakha etc. when they will hear her love stories they will laugh and create disturbances. So she has to suppress her thoughts in front of them. It is said that Srimati Radharani first unveiled about her love to Sukdeb. She says, do you know Suka the person whom I love is like this, He plays flute like this, but to whom can I say, how I can go to Him, it is not possible for me to go there. And Suka after hearing all these flew away and went direct to Krishna’s palace. There Krishna and Madhumangala were sitting and Suka went there and started repeating the same words. When Krishna heard this he was surprised and began to enquire whose parrot is this and said to Madhumangala to go and bring a golden cage. I will keep this bird here as it speaks so nicely. Hearing this suka says, what is this, you are a son of a king, why are you so greedy, you are trying to capture someone who belongs to somebody else? But from whom have you learnt all this beautiful words asks Krishna, then Sukadev narrates the whole story that some one has told me that she has dedicated her life her soul at your lotus feet. From then onwards the relationship between Radha and Krishna grew through the medium of Suka. The name of Radharani is not mentioned in Bhagavatam because she has told Suka that see Suka you will again descend in the Krishnamay jagat to recite Krishna katha, but never pronounce my name. So the name of Radharani and names of the other sakhis are not there in Bhagavad. Only say about Krishna leela, Krishna naam she says and if anywhere my name is required you just mention gopi and proceed. Sri Sukdeb Goswami also, when he hears the name of Radharani used to get absorbed and submerged in leela chintan (thoughts of pastimes). So if the name of Radharani is mentioned it would have been impossible for him to recite Bhagavatam. In seven days he recited the Bhagavatam to this jiva jagat. Abhaktam stan sabigaye, Sukdeb Goswami says, na dadausa katha amritam. The devatas (demigods) have arrived to hear Bhagavatam and brought honey for Maharaj Parikhit. Let Parikhit drink this honey and become immortal and let us take away this Bhagavad they proposed. Abhaktam, says Sri Sukdeb you are not bhakta you are bhogi (sense enjoyer), you don’t have any renunciation any sacrifice and so Bhagavad is not for you. Further it is not at all for Swargaloka (heaven), it is only for Martaloka (mortal world) and I have not come here to sell or to exchange Bhagavad. Sukadeb further says that the amrita (nectar) which you have brought is attained by deception; you have tricked it from the asuras. If Parikshit want to drink this amrita than it is upto him, and I will go away, but I will never give it to you because abhaktam, you are abhakta, na dadausa kathamritam and thus he did not give Bhagavatam.

Q. But the devatas are said to be bhaktas.

Ans. Of course bhakta but kamana, basana bhakta (bhaktas with desires and intention).

There are four types of bhaktas and the devatas are artharthi (desirous of wealth) they pray to God with some intention when they are in difficulty.

Q. And those who are normal devotees, such as sadhu mahatmas?

Ans. They are all gyani bhaktas, param gyani (absolutely learned) they are worshiper of bhakti. Sanat-Sananda, Devarshi Narada, Sukdeb they were all param gyanis. They all came to bhakti through gyana (knowledge).

Q. But the gopis were not gyani how did they come to bhakti?

Ans. The gopis were all nityasiddhas. As it is said that in bhakti there is no requirement of sadhan bhajan, no need of gyana, but in that case Bhagavad kripa (mercy of the Lord) is required. In case of Sanak-Sananda also the same thing happened. As soon as they reached the door of Vaikuntha, by the fragrance of Charan tulasi (Tulasi from the lotus feet of the Lord) they became attracted. Here there is no reason for attraction but due to Bhagavad kripa from a very minute incident this extreme devotion may arise.

Q. But Sanak-Sananda, how were their feelings before they are attracted?

How did they think of God?

Ans. They used to live in Brahmaloka, they were brahma gyani. They used to consider Bhagavan as niraakar (form) brahma and Sukdeb was also same. They have realized niraakar brahma means brahma jyoti (effulgence). According to their concept God is there but the power to conceptualize His form is not there within this jiva jagat. Whenever we think or imagine a form we have bring the Lord into a certain periphery, but they says that no, Bhagavan cannot be brought into any periphery any form any quality because these are all material. Actually it is a fact that Lord cannot be brought into any material form or quality. But as we have created a deity made of matter, it is just to establish the form of God into our heart so that whenever we close our eyes we can feel Him inside us. So I always say that, look at the Lord, perform puja, pay obeisance do everything but see whether you can feel the Lord when you close your eyes so that wherever you go you can experience His presence. And this practice is the most, to feel the Lord in your bhava.

Q. What happened after they have darshan of the Lord?

Ans. They realized the sakar rupa (embodied form) of the Lord. They had darshan of Vaikuntha rupa (form) of the Lord, the form of Chaturbhuj (four armed) Narayan. And then, later on they have studied Bhagavad from Sri Ananta Deb (they have a different parampara (disciplic succession) and there they also have darshan of Lord Krishna. They also performed Bhagavad Kirtan at Ananda Twat in Haridwar when Devarshi Narada went to Badrika Ashram and requested them after he witnesses the extreme distress of Bhakti Devi with her two sons Gyana and Bairgya (renunciation).

Q. Can it be said that when they were brahma gyani they were busy with their devotional service only.

Ans. Yes this is the fact. They were in the mood of naistik bramachary (devoted celibate) and in relation to this world they were in the conclusion that this world is false, it is not a pastime of the Lord and so they rejected it. But later on, they realized that no the world is not false, it is Lord’s creation, it is real and further they accepted the name, fame, quality and pastimes of the Lord. Sukdeb Goswami was also like that and later on he was also astonished when he heard about the pastimes of the Lord. So this is Bhagavad Dharma. Bhagavad Dharma means to come to sakar tattva (personal form).

Q. Can they be termed as mayabadi before they became bhakta.

Ans. No, not mayabadi. Mayabadi does not have any inclination towards the personal form of Lord. Mayavadis even do not recognize that maya (illusion) is the energy of the Lord. They further say that the leela of the Lord is maya.

Q. So there is a difference between mayabadi and nirbisheshbadi.

Ans. Very little difference. One is Advaitabad and the other is Suddha Advaitabad. Further it advanced into Vishistha Advaitabad which is applied in some special circumstances. Later on these concepts are rectified and refined into Dvaita Advaitabad by Madhvachaya and later on Achinta Vedaveda by Sriman Mahaprabhu. In the Achinta Vedaveda there is both veda and aveda. In case of Advaitabad Sri Sankaracharya only accepted brahma, he did not accept jivas, and in case of Suddha Advaitabad Sankaracharya’s tattva is accepted but another tatva that this world is a shadow of Brahma, that is also revealed. It says that Brahma is such a true substance that its shadow also seems to be true. It is so powerful that, in general shadow is never powerful, but being the shadow of Brahma, by the power of Brahma, this world though it is false still perceives to be real. The changes of this world are so slow, every moment we are dying, every moment is transiting, but still we are thinking that it is real, it is permanent. So under these circumstances, it is said that the shadow of this world is real and Bhagavan is real. One is bimba (real object) and other is pratibimba (reflection). Without bimba there is no pratibimba. If I don’t wear any ornaments and stand in front of a mirror can that mirror be decorated? No, first I have to decorate myself, then only the image of the mirror will be decorated. Same is the case here. So Bhagavad sakti (energy of Bhagavan), will come here but first go and offer it at His lotus feet and then only everything will be ornamented, it will look nice. So this tattva is being revealed and it is further regenerated by Sriman Mahaprabhu into Achinta Vedaveda in which He establishes that a jiva from tathasta (marginal) position can further reach upto the transcendental level.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Clarification

The meaning of the word divyam means divine which I wrongly translated as transcendental. I have corrected the mistake in the blog. Sorry.

Guru Mukha Padma Vaikya (VI)

2012-01-15T18:38:00.000-08:00

Q. Maharaj why is this world created? What is the reason behind this creation?

Ans. Creation is leela (pastime) of the Lord. Why do jivas create? He is alone, he is happy but why he wants to marry. Because it is a natural course, the pleasures and happiness cannot be relished alone, it is enjoyable when I take my some others, some of my own relatives and friends alongwith me.

Q. Do the jivas gives pleasure to the Lord?

Ans. Jiva, jagat (material world) do not gives pleasure but through the medium of jivas God enjoys. Because whatever the jivas are doing they doing by the energy of God. Without His energy the jivas are unable to do anything even in case of enjoying pleasures and luxuries. As of Kamsa, he was powerful because of Lord’s energy.

Q. Do Lord relish these pleasures?

Ans. These are various types of rasa (wit and humour) relished by the Lord through the jivas.

Q. But I have heard that God always stays in the spiritual world and he is not interested with the pains and pleasures of this material world.

Ans. Spiritual world – Material world, these are only applicable for us not for the Lord. Where God is present it is spiritual, His birth, His pastimes, etc. everything, because He is complete spirit. The Lord receives pleasure through the medium of jivas. Whenever you think that what I am doing is in fact done by my Prabhu, immediately your sufferings are eradicated. And in reality also this is the truth. Actually what we are enjoying or suffering are in fact enjoyed by the Lord but being in between I am unnecessarily thinking myself as a doer and hence facing all kinds of sufferings. Who is creating all these problems? Mind. Mind is the ghatak (match-maker). It involves me in between the activities and the results. In Srimad Bhagavatam it is stated that mind is formed from ego in the mode of goodness and intelligence from the mode of passion. Although superior in mode, the mind is less powerful than the intelligence and it has to take help from intelligence. Due to being in the mode of goodness mind has purity in it, but being in this material body, under the instructions of senses and intelligence and the impressions it has gathered from its previous births, the mind has assumed this nature. So if we can liberate this mind, means if we can wash out the dirt from our mind than the problem is solved. The mind has to realize that I am not the doer, and hence not the enjoyer and this is only possible through the medium of seva. Because in seva there is no enjoyment, I am not directly enjoying when I am doing seva. I am enjoying through the medium of that person whom I am doing seva. If that person is not satisfied and further becomes restless, than it cannot be called seva. He has to be pleased; he has to attain complete unadulterated happiness. So an activity to produce delight to the served and by his pleasure the self is also satisfied that is seva.

Q. When is God happy?

Ans. God is glad when a jiva attains liberation, when a jiva is free from his contaminated nature. And as long as this is not happened God remains unhappy. That is why Sriman Mahaprabhu had descended, to explain that as long as the jivas, all the jivas does not discard prabhutta (lording nature) as long as the all jivas does not realize that they are Krishner nitya das (eternally subordinate to Lord Krishna) till that time both God and the jivas will not feel happiness.

Q. So the Lord wants that all the jivas should surrender to Him.

Ans. Not exactly surrender, if you term it as surrender than it becomes something different. It seems as if God is dominating as He has the power, and is forcibly making us surrender. But it is not like that. It is a natural phenomenon. A Person who is superior in all fronts if I bow down to Him than that is my welfare and it is natural. It is like water which automatically flows down and to make it flow upwards we have to use force and that is not natural.

Q. So jivas spiritual realization is the highest pleasure of God.

Ans. Yes, the highest satisfaction of the Lord is when the jivas feel that ecstasy, that pure and perfect knowledge and to bring the jivas to that point is the only program of the Lord. All our Sadhan, Bhajan, Niyam, Puja Archana etc. if you say samsara, if you say marriage, if you say producing child, house everything whatever deeds and activities being done in this universe is only being done with one purpose, in fact this world is a laboratory. Why laboratory? For your self realization, for the ultimate knowledge of atma and parmatma and this is regarded as knowledge, as science in the Bhagavatam. So our shastra says Gyan vigyana samannittam Bhagavatam (Bhagavatam is a mixture of Knowledge and science). Material knowledge, material science is not regarded as knowledge, as science, in the shastra. Atma gyan, Paramatma gyan (Knowledge of the Supersoul) is real knowledge because this instrument of mine this energy is connected with that source that Superpower. Science in material sense means knowledge of energy. Science describes about the six energies and I feel the six energies described by material science which is being regarded as complete energy, just transformed from one to another and is never exhausted, is same as the six energies or opulence of the Supreme Lord.

Q. Maharaj what happens when a jiva attains spiritual realization, I mean what will be his activities?

Ans. After spiritual realization the jivas will be engaged in the activities of various pastimes of the Lord and it will depend upon his realization. As the Lord has created this vast universe so as per my karma (activities) I will be posted.

Q. Maharaj it is said that considering Shiva, Brahma equivalent to Vishnu is an aparadha (offence).

Ans. As considering equivalent is an offence similarly thinking difference is also an offence. In Bhagavatam it is clearly stated that Brahma, Vishnu and Maheswar (Shiva) these Trishakti (three energies) is one. Although, categorically it can be seen that He who maintains is more powerful than He who creates and He who annihilates, but still the usefulness of creation and annihilation is also there. Although Vishnu tvatta is supreme as it is sattvik (mode of goodness) and the other two are rajashik (passion) and tamashik (ignorance), but there is a requirement of these two tattvas also, as nothing can be done with only sattvik tattva. There will be no creation. And so for creation these two tattvas are required. In the Bhagavatam it is further stated that Brahma, Shiva and Vishnu are sama (equal) tattva, they are considered as agni (fire), kasta (firewood) and dhuan (smoke). So agni tattva is Vishnu but without Kasta there will be no fire and where there is agni and kasta there is dhuan, so one without the other cannot exist. So to know about Vishnu you have to also know about Brahma and Shiva.

Q. So in tattva there is no difference but in rasa I think there is?

Ans. In tatva and siddhanta (conclusion) there is almost no difference, now feelings, nature and position of the Lord these are all dependent upon rasa tattva and so there is modification according to rasa.

Q. What is the difference between Vaikunta and Braja. It is said that there is no kuntha (anxiety) in Vaikuntha so what is the difference.

Ans. In Vaikuntha Krishna is four armed kiriti kundala bhusana (wearing crown and crest and ornaments), holding weapons in his hands, full of opulence, but in Braja Krishna is just carrying a flute. So there is a difference. The mood in Braja is madhurya (sweetness). The life of Braja is like our normal life where there is heartiness where there is variety both pleasures and pains. Without pain you can not enjoy pleasure. If you have only pleasure and only happiness than that pleasure, that happiness will turn to be a kind of suffering, extreme suffering, as life without any variety will become dull and monotonous. Now this feelings, Krishna dancing in the midst of gopis and suddenly disappears, suddenly hides, again comes back, so what are these, the position at the beginning and the position after disappearance, and again appearing, so isn’t it terrible, again getting him back, more pleasures, more madness, everything becomes more intense. So this is madhurya leela. This leela madhurya is not available anywhere else. So Bhagavatam says that in the character of Lord Krishna this leela madhurya is so wonderful that it attracts even those who are atmaram (only relishes pleasure in the self). Atmaramas ca muniyo……………So Sri Sukdeb Goswamipad who was an atmaram and brahma darshi (one who have visualized Brahma) was amazed when he heard about the leelas of the Lord. “Can God be like that, how Lord can be like that, such is the form of God, such is His quality” and thus he became attracted. Though he was an atmaram, he was nirgranthi (having no attachment), a muni (sage) but still he got attracted, such is the quality of Lord Krishna and this is the ascertained subject of Bhagavatam.

Q. Devotional service begins from dasya (servitude) rasa, but those who are in shanta (tranquil)rasa what is their feeling, what is their seva ?

Ans. For example, in Vrindavan there are also shanta rasa devotees serving the Lord such as bhumi (earth), trees, creepers, kunjas etc. The trees are waiting with branches full of fruits for the service of the Lord, flowers are bloomed, earth gets compressed, huge areas of Vrindavan, when Krishna has to go a long way to graze the cows earth reduces itself, gets compressed, the route becomes shorter. Radha Rani has to go from Varsana to Nandgaon to cook for Krishna, the earth reduces, otherwise it will take a long time to travel. Hills which are in general hard and rough melt down when Krishna’s feet touches them and so creates foot marks as can be seen in Charan Pahari. So these are their feelings, these are the sevas done by santa rasa devotees and are all divine.

Q. But those who say that God is there but formless are they devotees. They also relish some rasa.

Ans. They cannot be said as devotees. They reject the world thinking it is false and only he is true, he is Brahman (aham Brahmasmi) and in this way he gets some satisfaction. They have neither attraction nor repulsion towards this world. They do not have any wit and humor and their mood is a bit rude. Who was the first premik (affectionate) sanyasi? Sriman Mahaprabhu. Before him though Sri Madhavendra Puri, Sri Jaydev and others were there but the complete form is found in Mahaprabhu. No other sanyasi can be like Him. And after Mahaprabhu there is no sanyas, don’t try to become a sanyasi as extreme sanyas is already done. Isn’t it? Tell me after Him who can become a sanyasi like Him? So Mahaprabhu has told not to take sanyas, He is the end, as to reach to that extreme level of sanyas is not possible for anyone. Sanyas does not mean rudeness, sanyas does not mean harshness, does not mean “world is false and I am the only truth” that is what Mahaprabhu has taught us.

Q. Than what is the meaning of sanyas?

Ans. Sanyas means you have sacrificed (nyas) everything in the name of the Lord. Now I have nothing in my possession, in fact I don’t even have any existence, only the atma and parmatma exists.

Q. If I have a feeling of disgust towards this material world do I still have to take birth?

Ans. As long as atma gyan (knowledge of self) is not there, there is no liberation. Your suksma sarir (astral body) consisting of material mind, intelligence and ego will remain. You may not have any desire at present and have a feeling of abomination but these types of feelings are temporary which may have caused due to some reason. So it is said that unless you attain self realization your causal body will not be destroyed.

Q. Bhagavatam is said to be accomplished in the 10^th Canto.

Ans. 10^th Canto of Srimad Bhagavatam is said to be the heart of Lord Krishna. The 10^th Canto is mukha aravindam (lotus face), hriday prafullam (cheerfulness of the heart) of Lord Krishna. The literary embodiment of the Lord is Bhagavatam. Vedavyas through words and speech has created the Lord. In the banks of River Saraswati, adoring Devi Saraswati (goddess of speech) he composed Bhagavatam. It is said that the 12 cantos are Dvadas Anga (twelve limbs) of the Lord. The first two cantos are His two feet, third and fourth is Lord’s thighs, fifth is the navel, sixth is the chest, seventh and eighth are His two arms, ninth is throat, 10^th is his face and 11^th is His forehead, 12^th is His head. So this is Bhagavatam. It is totally based on tyaga (sacrifice). Bhagavatam is so beautifully described taking all the essence of Veda and Upanishads. Vedavyas has created a galitam phalam (matured fruit) from nigama (stops coming and going) kalpataru (wishing tree) and it is true that the more you go inside the book you will find that you are unable to take away your mind anywhere else, such is the attraction of Srimad Bhagavatam.

Q. And Chaitanya Charitamrita?

Ans. Chaitanya Charitamirta is a wonderful book filled with the characters of Bhaktas. Here the Lord Himself descends in the form a devotee and showed others how to become a devotee. He showed us that we should just follow Him and nobody else, such an ideal character is Chaitanya Charitra (character of Chaitanya). The character of Chaitanya means form, bhava rupa (form of intention/mood) of a devotee, not that externally I am dressed like Chaitanya and internally never coming near Him. The bhava of a bhakta is Chaitanya and his swarup (normal form) is Nityananda. Nityananda means, a person who is a bhakta is never nirananda (unhappy), he is ever joyful, constantly relishing naba naba rasa (fresh fresh savour of transcendental pleasure). So if your bhava is established in Chaitanya than you can enjoy Nityananda. Nitya naba ananda Pratyahang nutan abhyam, in every moment the pleasure will go on increasing more and more. So until and unless we reach upto that level; here what happens in lieu bhava it becomes abhava (scarce). More importance is given on the outward splendor, everywhere you go whether in dharma or bhakti you find people inclined towards external grandeur and hence there is a lack of cordiality/affection. Building big big temples, decorating the Lord with gold ornaments, getting involved in huge monetary transactions in the name of Lord and thus bhajan sadhan becomes an external affair. You have to earn lots of money to maintain all these and for that you have to follow asat path (road which is not true), you have to motivate people, you have to collect money by many unholy means and in this way dharma karma will be spoiled. So God says Patram pushpam phalam toyam (leaves, flowers, fruits or water) the items which are very easily obtained, I am satisfied with that, I want nothing more. But nowadays by the name of God, by the name of dharma, so much adharma is being done that it cannot be compared to any other sector and that is the most astonishing and a practical fact.

Q. So people are not attracted towards dharma?

Ans. No no many people are nowadays coming towards dharma. Nowadays there is no difference between a sanyasi and a grihi (house holder), the mandirs (temples) have been turned into a grihastha ashram (residence). The dress of a sanyasi is the only difference otherwise their lifestyle is same as a householder and temples have become like five star hotels, full of luxury. The other day a person came to me and asked for a room with attached bathroom. I said if you require all these facilities than you were better in your home, why you have come here.

Q. But Maharaj, these are all basic needs. I have spent my whole life is this way and suddenly if I have to change than it will be a problematic?

Ans. But as you have changed your dress, so gradually you have to change all these habits. Out and out having everything under one roof is not proper, like animals eating and evacuating in one place.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Guru Mukha Padma Vaikya (V)

2012-01-08T22:31:00.000-08:00

Tulsidas has said a very nice verse “Ek mamata Ram sau samata sangsar, rag na, dwesh na, lobh na Tulsi bhaye bhava par. So bhakti is such thing, such an extreme position of prema that it can attract the whole universe. Its entrance is huge.

Q. Maharaj words like kalpavriksha (wish fulfilling tree), Surabhi cows etc., are these used to attract people towards bhakti.

Ans. Various Veda stuti (glorification) these pleasant words, these great promises, so many explanations of stories all are said so that people pay attention towards bhakti. But the prime issue is, as explained earlier all these are present inside me, I don’t have to go outside to search, and Lord is also within me.

Q. But so many leelas are said, so many leelas with Srimati Radharani, what does these things indicate.

Ans. These are all bhava tattva (mood/mental state). Radha is such an extreme position of prema (love), the word Radha means, opposite of dhara (flow/stream). The stream of this material world is flowing in one direction towards jivas, towards samsara and Radha is just the opposite, Radha is flowing towards Iswara. Bhakti murtimay (personified) is Srimati Radharani.

Q. I have never heard about the Bhagavad Gita written by Yogacharya Shyama Charan Lahiri, it must be very famous.

Ans. Very famous! In my life I have never seen such a critical analysis of Bhagavad Gita. Though I have read Bhagavad Gita of many authors but did not ever find such a clear explanation.

Q. But Maharaj is there any necessity to know all these hidden meaning?

Ans. No, not required. If somebody attains complete perfection, than that is enough. But as regards to direct perception, actually that is not the only concept. Vedavyas has not written only for this purpose. Creating such a huge plot a massive plan to fight and suddenly a great warrior like Arjuna becoming distressed, these things cannot happen so simply. A person like Arjuna, coming with malice, all of a sudden becomes upset, it is not possible. In case of any other common man these things might happen but for a person like Arjuna; so these things are to be justified.

Q. But if I happen to follow what other says then where is my anugatya (faithfulness) towards my guru.

Ans. Do not follow, but not giving any attention is also not proper. Mahaprabhu set aside others’ philosophy by his scholarship but I have not reached upto that point. Do I have that kind of wisdom? Nor do I have that kind of power. Mahaprabhu did not write a single book but created great devotees like Sri Rup-Sanatan who conquered the whole world by their writings. Then again if you think that Rup-Sanatan has only done bhajan and kirtan the whole day, than, where did they find time to write so many books? These things we don’t see. How did the Goswamis find time to write about 1 lakh books, though it said that they used to beg, lived under a tree etc.etc.

So you can see that though they have established temples, I feel, fundamentally the Goswamis were all worshipper/admirer of knowledge. Knowledge about the Absolute Truth. Vyasdev, Sukdev they are also same. But we cut off ourselves from that knowledge.

Q. Than do you think that gyana (knowledge) is supreme.

Ans. Knowledge is not supreme, bhakti is supreme, but first we have to obtain perfect knowledge and then offer that knowledge at the lotus feet of the Lord. But we are not doing that, we do not adore that knowledge, we do not study, we do not attend patha nor do we learn Sanskrit etc.

Q. Than those who do not study will they not be able to attain bhakti?

Ans. Not attaining bhakti is not the point but why don’t I study. I am doing everything, except studying. Then why I am not studying, why I am not learning Sanskrit.

Q. "Maharaj you say that we should learn Sanskrit or otherwise we taste through other's tongue, but Maharaj if we try to become independent then, again where is my anugatya.

Ans. Anugatya is ok, you are following your guru, your guru is following his guru this is alright, but what is your own upalabdhi (experience/feelings)? You should also have atleast some realization. If you keep on saying what your guru says will it beautify your speech? Have you reached upto that level. What your guru is saying, he has attained that position, but have you? So nowadays the intention is just to be a follower of guru (gurupantha) which is very much prevalent in the present society. What happens, we set up a package like following such and such rules and regulations without knowing the utility, without realizing the actual reason behind it. So there are no personal realizations. After the Goswamis nobody has written about their own feelings. The Goswamis have written what they have visualized in their meditation what they have felt, in books like Vilapa Kusumanjali, Vidagdha Madhav, Ujjala Nilamani, Krishna Bhavnamrita etc. They have expressed their own feelings. The inspirations which we received from them are later on not maintained. Nowadays nobody writes about their own personal experience and realization as the Goswamis used to do. So, you must write down what is own understanding. The realization of the Guru is most important for the disciple and it creates more faith, more than the shastras. Once I asked my father (he was a great pandit) that “if you had written about your experiences, atleast if you had maintained a diary than that would have been more practical for me, rather than books of Sri Vyasdev and others. The reason is, you are my father, I have seen you, I have noticed how you have solved the problems of your day to day life. These things if you had written that would have been more effective for me”.

Q. But some of their experiences were written.

Ans. Some thing very little might have been written, but what I am saying is at a time leela anubhav (feeling the pastimes) which the Goswamis have experienced and have written. What the Goswamis have left for us if this trend has been maintained than I can say that some improvement has been made. But nowadays bhakti has been shifted to another platform. Building big big temples, huge monetary transaction, lots of followers etc. etc. but where are that Tyaga, bairagya, sadhana, tapasya (sacrifice, renunciation, devotion, austerities)? These things are totally missing.

Q. But the general people nowadays will not understand and accept these things.

Ans. People may not understand but the endeavor is also not there. My only interest is to build a temple, to make disciples and enjoy material opulence in the name of bhakti.

Q. Maharaj would you kindly explain about the Nama (holy name).

Ans. There are 16 names and 32 alphabets in the Nama. Sriman Mahaprabhu has established this Nama Brahma as Nama Avatar. In this Kaliyuga there is only one avatar and that is Nama Avatar as there is no other avataras in Kaliyuga. In this nama the word Hare is used 8 times Krishna 4 times and Rama 4 times. Now the word Hare depicts the eight avatars of satya yuga such as Matsya, Kurma, Varaha, Nrishimha, Vamana etc. Then in Treta there are 4 avatars namely Rama, Lakshman, Bharat and Satrughna and some considers Ram Lakshman as one avatar and Parusuram as another. In Dvapara the 4 avatars are Krishna, Balaram and Nara-Narayana rishi. Nara-Narayan is also Krishna-Arjuna. So it makes a total of 18 avatars. Lord Krishna is said to be the avatari as all other avatars are His expansion. So Mahaprabhu has established them in the form of Nama and instructed everyone to take shelter of this holy name. He said that everybody should chant and perform sankirtan and there is no other worship other than this. Mahaprabhu has said that Lord Krishna is the only Bhagavan and all others are his parts and parcels. Ete ca amsa kala pumsa Krishnastu Bhagavan Swayam because only Krishna has satisfied all the needs of His devotees which other avatars could not. So Krishna is called avatari. From His early life you can see that Krishna has delivered so many asuras (demons) cursed by the rishis for various reasons in their previous lives. So who will rescue them? Krishna will descend in the Dvapara and deliver them.

Q. But Srila Raghunatha Dasa Goswami has said that we chant the mahamantra for the pleasure of Srimati Radharani in manjari bhava (mood of a manjari).

Ans. Yes that is also an explanation. Srimati Radharani, when Krishna left Vrindavan at the age of 11 and never me back, Srimati Radharani took shelter of this mahamantra and through this mantra she recollected the pastimes Astakaliya leela (pastimes of eight periods of a day) with the Lord. Here the word Rama means, Ramananda complete pleasure of union between a male and a female. This pleasure is tasted only for a little while in this world. But in the spiritual world this pleasure is absolute and permanent. Here Srimati Radharani was totally absorbed in the thoughts of her first courtship, her journey to meet her beloved the pleasure before union and during union. So in this way Srimati Radharani never felt separated from Krishna. This has been stated in the Bhagavatam also, the gopis saying to the Lord that as because we have heard of You our life breath is still there otherwise there would have been no life in this body. During Raas leela this was described. So this explanation is for the traditional Vaishnavas and is according to the internal feelings of Mahaprabhu. But in general, Mahaprabhu instructed everyone to remember the avatars and their leelas through this Nama. The leelas are described right from the beginning of Srimad Bhagavatam which we all should study.

There is another explanation of this Holy name which you should also know. In this mahamantra there is Sri Krishna and Shri Ram Chandra. Sri Krishna was born in Chandra Vamsa and Shri Ram was born in Surya Vamsa. So these are the two Vamsas (dynasty). Chandra is termed as mother, and it is said that if somebody is suffering from Chandra Dosa (fault) than by worshiping his mother he will be relieved. Surya is Rabi and is termed as father. So in this name come Chandra and Surya; than comes all the demigods including our father, mother and guru, all are remembered through this name. One thing we should always remember that our pita-mata (father and mother) is our adi guru (first guru). Guru mata guru pita guru hon pati (mother is guru father is guru and husband becomes guru) and in the Vedas also it is written that we should love our pita, mata, brahmana, gavi (cow). As the cow, even if it does not give milk should you not take care of her? So is our parents, even if they do not do their duties properly still we should love them. As they have given me birth and nourishment so whether they become purified or not still they are my guru. In the Bhagavatam it is further said that our body is also our guru as through this body we feel heat and cold, sufferings and happiness etc. Someone from whom we get some knowledge is our guru. Among the avatars mentioned in Bhagavatam, Prithivi is termed as the first avatar. The Lord first took the form of Prithivi than He took other forms.

Q. Why do we have to remember so many avatars as it is said that if we worship Krishna than all others are automatically served as pouring water in the root nourishes the whole tree.

Ans. Yes only Krishna, but these are written in Bhagavatam because to understand Krishna tattva and to establish the supremacy of Lord Krishna the position of the other avatars are first to be explained. In Krishna tattva too Mahaprabhu says, Krishna is most perfect in Gokul, more perfect in Mathura and perfect in Dwarka. So here also most, more and perfect is used. If we go a little further into the details than we will realize that though we have created a structure of our own, as regards to our Dharma we are not basically following what the Lord himself had done or what He had said. Just we engage ourselves with some rules and regulations ignoring the actual message of the Lord. Some years ago, you may have heard I don’t know, there is a book written by Sri Mahanambrata Brahmachari. There he described that once he was invited to

America

to attend a Dharma Sanmellan (Religious Conference). The main agenda for the entire discussion was, “that there are many kinds of religion being followed, but are they competent for the human society? You speak about that Dharma, its basics, its fundamentals and its utility and being old fashioned does it fit the present scientific world. The religious rites being followed by various religions are they useful for the present generation”? So various spokesman spoke about their own religion for seven days and on the last day Sri Mahanambrata was invited to give his speech. The speakers and other experts who were present expressed their views one by one and at last came to the conclusion that the religion being followed does not fit the present modern society. Then which religion is adequate in the present world? Then Sri Mahanambrata came up with his speech. There he explained very nicely and clearly about Sanatan Dharma (eternal religion). First he says that Sanatan Dharma does not have any rigidity. It has been rectified and corrected many times and there are lots of addition and alteration in it. In the past also it is seen that so many rishi-munis came and presented their views. So many Samhitas, so many sutras, so many tattvas were written, and everyone was given a chance to comment. “What you have commented that I will accept, if I am convinced after examining it a number of times” that was the idea. Though you may say Nana muni nana math (different scholars’ different opinion) but whether these theories support one principal opinion or not, is the main point. For example fire, we can produce fire from many sources but the natural tendency of fire is to give heat, to reveal, and that is present in all kinds of fire. So this is the principal property of fire then you can explain fire in various other ways. Then Sri Mahanambrata says “religion of a gentleman” and that was the main highlight of his discussion. So what is that religion, he says it is Sanatana Dharma. Then asked why, because it is Manav Dharma (humanity). My first introduction is that I am a human, than Hindu, Brahman or Ksatriya than Vaishnava etc. etc. Sri Manu Maharaj who wrote Manu Samhita from where all our religious codes and conducts are followed has also stated the same thing. In the first sutra (law) of Dharma he describes Manav Dharma; dhriti, ksama, damah, asteyam, saucham, indriya nigraham, sri, vidya, satya ba akrodham dasakam dharma lakhshnam (self restraint, mercy, control of mind, not to steal, purity, control of senses, beauty, education, truthful and not to get angry are the ten symptoms of religion of an human being). It proves that I am not an animal. You see, by nature there are no changes in animal life, but a human being gradually develops after birth to be called a human. In early days we saw parents used to request saints and sadhus to bless their child so that the child grows to be a human being. So the child is not a human and gradually he or she has to attain this humanity. In case of every religion also it comes first. If I could not attain humanity than in place of religion something else will crop up. So look at Krishna, look at Mahaprabhu. Mahaprabhu had created such a great movement. During His time the rulers possessed demonic power and He not only created a great campaign but searched ever nook and corner of

India

and brought all the virtuous and educated men under one umbrella. If Mahaprabhu would not have found Goswamis like Sri Rupa-Sanatana, 64 Mahantas etc. and brought them under the shelter of Vaishnavism will there be any one today to chant the name of Hari? Nobody, and some other terminology some other language would have developed. So this major contribution of Mahaprabhu is rarely mentioned. Here the name of Adwaita Acharya also needs to be mentioned. Sri Adwaita Prabhu invited such a Person (Mahaprabhu) and took care of Him in such way, as for example He used to instruct Sri Ganga Das Pandit, Sri Vishnu Das Pandit etc. what they will teach Mahaprabhu. Teach Gaur such and such things today he used to tell them. In this way He prepared Mahaprabhu.

Q. Maharaj now you have told many explanations of the Nama but what is you own personal opinion, which explanation we should follow.

Ans. My opinion is, you see, everything is said with one aim and that is Krishna. But in this Krishna tattva, Radha tattva is also there, which is madhur rasa (sweetness) upasana (worship), but till the time I reach that developed stage I have to keep myself engaged in hearing and chanting about the other pastimes of Lord and His expansions. For example let me tell you an important and a powerful sloka of Bhagavad Gita which I used to explain in my own way. “ paritranaya sadhunam vinasya duskritam dharma sangsthapanarthaya samvabami yuge yuge” Here Lord Krishna says He descends for three reasons, three fundamental reasons. To deliver the pious, to annihilate the miscreants and to establish religion. Now what the Lord said is true, it is true that He will come and establish religion. But if we sit down idly thinking that let anything happen, God will descend one day and establish religion and will save the pious and punish the corrupt, than we will fail to understand what God really meant. God actually meant “you establish dharma in your own self and not only establish, you go and find out other religious people around you, find out what is their problem, what is their suffering and try to help them out. And thirdly those who are miscreants you annihilate them or annihilate their sins. You acquire strength against the sinful and I will descend in you. The same thing has happened in Bhagavad Gita. If you look at the character of Arjuna you can see that Lord Krishna could have killed the entire Kaurav Sena all by himself without any difficulty at all as He has done with the great demons like Kamsha, at the minor age of eleven. But He did not do that, instead He used Arjuna. But we are not going to that explanation of Bhagavad Gita. Arjuna means one who attains (Arjan) something. Here Arjuna is a symbol, he represents a common man. Now this common man has to attain. What he has to attain? He has to attain Krishna. Krishna is Sarba Sakti (all powerful energy). All powers are inserted in Lord Krishna. So as Arjuna achieved the Lord as the charioteer of his life similarly you also obtain Him as the pioneer of your life and thus the theological truths will be revealed. So the significance of Bhagavad Gita is, whether I am established in humanity or not. After that, all other dharmas come and at the end come Vaishnava dharma. Vaishnava dharma is the topmost religion of human society. To become a Vaishnava is not an easy subject. As it is very difficult to understand and follow Bhagavad Dharma so it is very difficult to follow Vaishnavism. There is no other philosophy compared to Vaishnava philosophy. And philosophy means, to have that vision, the vision of that Absolute Truth, that Absolute Reality that Ultimate Conclusion that Puran Purush (Ancient Person). So where to have that vision? I have to view Him inside myself. If I don’t find Him inside me than, outside where will I find?

Now you will find various streams flowing in the name of religion, some are saffron, some are white, some have long hair some shaved some saying this some saying that, etc. etc. but these are all external. Maintaining all these external features, it will be difficult for you to reach to that position, that ultimate position because you will be surrounded in such a way by rules and regulations that you will presume that these rules and regulations are all in all. Niyamagraha, you will be eager to only perform rules and regulations without realizing the actual purpose behind it. Being unable to realize the actual intention you will be indeed going far away from Reality, far away from God. These things are often happening nowadays. Chanting 4 rounds or 10 rounds or 64 rounds I am thinking that bas (enough) I have done my job. But we never think that why should I chant. Chanting one lakh is ok, but if I say that ek lakhya means ek (one) lakhya (aim), one destination which I have to reach. Teen lakhya means you decide three objects which you have to achieve through the medium of this nama. That is, I adopt three objects which I have to attain to reach to that ultimate destination. Otherwise by any means if you chant three lakhs, which is first of all impossible if you chant properly, but still if you can than what will you gain? Fundamentally what will happen? Has the Lord opened a counter there to count how many rounds you have chanted. So I personally feel that I should chant as much as possible from my inner heart with utmost faith and devotion. My attitude is, that this harinaam will purify me, the kama gayatri will drive away the desires in my mind (gayatri means gan-song and tri means tran-relief, so the song which relieves) and then by chanting the mool mantra (principal mantra) I will remember my ista devata (tutelary God) who is always merciful upon me but I am unable to feel it. I cannot feel Him because of my desires, though he is always expressing his presence but still I am thinking that if I do not work, if I not cook, if I do not build my house, if I do not maintain my family, etc. etc. but these things are already there and all our needs will be fulfilled. But I have become dependent upon them upon my bodily necessities. I am not dependent on my real self upon the Supreme self without whom I cannot survive even for a second. So the Person who is always providing me energy who is always with me I cannot feel him and being unable to understand Him I am thinking that my family, by sons and daughters if they are with me than that is enough. So this harinam is best for kaliyuga.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

A Humble Submission Regarding Japa Mala (Chanting Beads)

2012-01-08T22:23:00.000-08:00

(Translated from Gaur Krishna Kirtan Archan Bithika written by Sri Kandarpa Gopal Goswami)

Though I may commit an offence as to speak an unlike truth but still keeping in view of the well being of the devotees I am unable, but to speak. As Sriman Mahaprabhu has broadly announced “Always chant and there are no rules in regards to chanting” still I believe that it is not for those who chant in Japa Mala (Chanting Beads). While eating, sleeping, walking etc. those who always remember and glorify the Lord it is only for them but for those who chant a limited number of rounds with their japa mala for them there are certain rules and regulations. Detailed explanations are written in Sri Hari Bhakti Vilasa and our Guru Vaishnavas are well aware of it. I am just writing in short some common practices which are forbidden in the shastras.

1.Never visit a market place with japa mala in your hands.

2.With the japa mala in your hands do not argue or get angry or hit anyone with your left hand.

3.Never take part or give advice in any sorts of gambling with japa mala in your hands.

4.During morning walk and evening walk or having a chat with your friends never go on with the japa mala in your hands.

5.In Sridham Nabadwip or Brindavan or any other dhams or anywhere in the society do not go out with the japa mala.

6.Quickly finishing the required the rounds is not the main aim of japa.

7. Do not talk while chanting.

8. Never take any oath with the japa mala in your hands and never swear in the name of japa mala.

9. Never utter slander or praise a person with japa mala in your hands.

10.The power of chanting should not be used in any kind of material activity neither it should be used to harm anybody.

11. Holding the japa mala in the right hand never pay obeisance with your left hand.

12. Holding the japa mala never collect Tulasi leaves or any other paraphernalia etc. for the deity.

13. Never count money keeping the japa mala in your hand.

14. Never use the japa bag for keeping money or other valuables.

Guru Mukha Padma Vaikya (IV)

2012-01-08T18:05:00.000-08:00

Q. Maharaj if somebody is doing some wrong practices but still he is satisfied than can he be really satisfied?

Ans. There are different kinds of satisfaction, but the satisfaction should be according to the shastra. Some are seen to be satisfied though he is doing something wrong. Some are satisfied by drinking liquor. So this kind of satisfaction cannot be termed as real satisfaction. Whether he is mentally peaceful and how long it will last, that is the main issue. Satisfaction which is unending is real satisfaction. But another important point is, if he has full faith in his practices, than it may work. Actually realization is the most important. Whether I am realized or not is the main point.

Q. Maharaj I have heard that committing aparadha (offence) unknowingly is not considered an aparadha. Is it a fact? If so than if a person who eats meat unknowingly is also not at fault.

Ans. Unknowingly if anybody commits any mistakes than he may be excused, but I am killing an animal and the animal is not getting any pain this kind of ignorance is not pardonable. This is a universal factor. Universal factors such as eating relieve hunger, feeling pain if somebody hurts, these things are applicable for all living entities and hence known to all.

Q. But if mental satisfaction is the main issue than if I am satisfied than it is ok.

Ans. Peace of mind is important but without realization you will not get actual satisfaction. Temporary satisfaction is by and large available. As and when some needs are fulfilled we feel some satisfaction but after sometime another need grows. So unless we overcome our ignorance and realize everything properly we cannot come to that tranquil position.

Q. In my personal life I see people more sober and seem more compassionate than me although I am chanting and performing so many rules and regulations for so many years.

Ans. This can be possible. As I have said earlier that just chanting and observing rules and regulations is not enough. I am just going on chanting but never going near the real purpose, that is I am never measuring myself, though I have a scale i.e. self introspection and I can presume the result, still I never justify myself. As a routine I am just doing my japa and it becomes a kind of fascination and this fascination has become prominent nowadays. So such an important thing like chanting has been taken very lightly and as a result we cannot understand its importance. Every thing now is skin-deep, does not reaches the heart. So the main thing is realization, my realization. I have to observe whether my nature, my animalistic nature is modifying or not. This thing I have to constantly monitor throughout my life in the beginning and at the end of every act I perform so that day by day I can develop gradually.

Q. Can we change this nature? It is said that to change the nature is very hard.

Ans. Of course we can our nature. Nature or habit which is created by me can also be changed. More I observe more I can rectify. But if I go on without keeping an eye on what I am doing why I am doing, than it will be just wastage of time.

Q. But there are certain some results of my previous Karmas (activities) which I must suffer.

Ans. Results of previous Karmas are there but by satkarma (solemn rite) prarabdha karma (started/commenced activities) can be decayed. It is according to the shastra and is reasonable too, otherwise why people will perform virtuous acts. If there no diminution of my previous sinful acts than why should I perform pious activities. For example if I do not recover from illness than why should I take medical treatment? So this is not only a mental solace but a practical fact. Then another important factor is, although I am saying nature but as I am a human being my natural tendency is to perform satkarma only and I am not inclined towards asatkarma. But due to certain environment, certain circumstances, previous nature and various needs and grievances I might have turned towards asatkarma . And further there are some previous intuitions, previous belief that also guide us. Our Sanatan Dharma is so refined and it is not all established in sense enjoyment. Although sense enjoyment does not give us real peace of mind but at this present age, I suppose everything is gradually changing to worse. The position has come to such a point that only some rules are given to follow without acknowledging the actual fact. Some dos and don’ts and rest what ever you like. Always in search of some opportunity, some favor, no sacrifice or renunciation. Just change of dress but from heart there is no sacrifice. Everything is external. And further there are clashes in-between religious groups there are so many differences of opinion and so nobody is able to come to a proper position.

Q. Some says it is due to kali yuga.

Ans. Kali yuga is ok. The force of Kali, the power of time is always there. Kala prabala (time is very powerful). But that is not all in all. As there is an effect of kali yuga but still the sun, the moon are rising, the air is still blowing the trees are giving fruits and vegetables. These things have not changed so terribly. Therefore the effect of Kali yuga only upon human beings, that also cannot be accepted. In fact we are just giving an excuse in the name of Kali yuga but the real case is not this. Nature is my own and I have to change it. Taking everything very lightly, very easily has become the order of the day. Dharma is also taken in that way. I will perform dharma according to my own will. As per time place and circumstances shastras are being changed. Though I am not talking about rigidity but at least it should be reasonable, but here the reason is also not found. Why I am doing? This question is also not there. So I think and I advice others also as I advised you that unless this question, “why I will do” arises, unless I know the destination, (there is a proverb that destination is half the battle won), where I have to reach than, I cannot prepare myself to fight that war which I have to win. In that case we are just pushing ourselves.

Q. And faith is also not there.

Ans. Yes that is an important thing. See one practical topic; how can a country be saved, by good administration, and for good administration the king has to be sat. If the king is sat the citizens will also become sat. In a family, the leader has to be sat otherwise others will never become sat. One or two may be different but the majority will remain asat.

Q. Maharaj what is the meaning of the word sat.

Ans. Sat means, something we can feel in our practical life that which harm others and also harmful to me that is naturally not sat. In the Bhagavad Gita the definition of sat is nicely stated; Nasato vidyate bhavo nabhavo vidyate satah – ubhayor api drsto’ntas tu anayos tattva-darsibhih. The seer of the Truth has concluded that satya is never absent, it is always there and mithya (false) is never there, always in need, its temporary. So sat bastu has its existence but asat does not have any existence. So whenever we are in the asat path we are lost.

Q. Maharaj we see that nowadays there is a trend to build temples among devotional communities. Is it ok?

Ans. It is boga spriha (desirous to enjoy). Sadhus should be tyagi, paribrajak (renounced, wanderer) and whenever they think of building big temples, to mix with lots of people they are misled.

Q. But they say that I am doing this for God. So is it bad?

Ans. Utterly bad. God does not want and never said to do all these things. These are not related to God.

Q. But because I have made temples people came to know about God and have come to devotional life etc.

Ans. There is no need to spread the messages of God in this way. Our previous acharyas had never done like that. How many temples have Mahaprabhu constructed? How many temples have Vyasdev, Sukdev constructed? Look at the Mahajans how many temples have they built? Mahaprabhu did not even write a book. His life is itself a shastra. So we have to follow his footsteps.

Q. What is the problem, if I have money and I build temples?

Ans. No problem, but it is your intention. Whether you build temples or not. Here the intention of building temples is that through this temple I will preach, I will earn fame, I will have lots of followers, I will be powerful. So prabhutwam abibekitam. I will become Prabhu, people will call me prabhu, alongwith my name 108 or 1008 Sri will be inscribed, I will become a great speaker, great pundit, I will have thousands of followers etc. etc. But these things should not happen.

Q. But it is said that I am doing this as a service towards the Lord I am collecting to serve the Lord. Is it correct?

Ans. Not at all. These things are done on commission basis. I have stayed in different mathas and I have seen how they plan at night. Mahaprabhu’s plan was at all not like that. Mahaprabhu has said “go to every door and beg”, but this begging is not for food or money, he instructed “naam bhikha koro” (beg for the holy name) and this begging also has some reason behind which I personally believe that He instructed “you go to the house of my devotees and enquire about his condition, whether he is alright, whether he is properly performing bhakti or not, whether he is able to save his religion or not. But nowadays you tell me are these things being done anywhere? The people of India in general have a natural faith in sadhus that the sadhus are atleast doing what I could not do and have atleast sacrificed their family and hence they give them something whenever they comes. But I have seen these sadhus collecting in the name of temples which are utterly false. They are living a life just like a grihastha and collecting money to maintain their family. So these things are going on in the name of dharma.

Q. Then what is prakrita seva (real service)? People say if you do seva than you can realize God.

Ans. See there are three important aspects here. Three things are for three persons. Seva or service is for my own self, my self purification. Then seva is for the other living entities. My relation with the other living entities is through the medium of seva which is based upon equality and affection. And thirdly my relation with the Lord is prema-bhakti. My Karma (activity) is Seva and I have to go on doing seva. Now when can a person accomplish seva? I have come to serve the living entity to serve this world and through seva I can become pure. Bhajan which is said means seva, (jane-jane seva) to serve humans, animals, insects all living entities. The purification obtained by seva cannot be achieved by any other devotional services. And when can you perform seva, when this tendency of seva will arise? When there is neither tendency towards sense enjoyment, nor desire to become prabhu than only you can perform seva otherwise not. So for my purification, my duty, my activity will be seva. My relation with this world is seva and my relation with God that Ultimate Power is prema-bhakti.

Q. So seva means something done with love.

Ans. Completely out of love, without any self interest, based on utmost self sacrifice is seva. There cannot be any motive behind seva. It should not be done for name, fame etc. Whenever there is any motive than it will become Karma (activity) or it will become kartavya (duty). Some people say that see I am giving food to my parents and doing them seva. But this is not actual seva. To look after parents is your kartavya or to serve food to the downtrodden to give them some clothing etc. it is your duty. Seva will be when we do something more than that, for ex. bathing your ailing father or mother or to properly arrange their bed or to pay obeisance and ask them if I can do anything for you etc. etc.

Q. There are some rules and regulations in case of charity also.

Ans. Yes regarding charity, there are some rules and regulations. Charity given to proper person, at proper place and proper time is the best. But there are some charities which are related to necessity. In case of need, for ex. if somebody is unable to give marriage to his daughter or if somebody requires money for his or her treatment than that charity is also in the mode of goodness. Daana Dharma Charity is a great religious act. It is said that charity immediately decays sins (papa khyay aar punya arjan) and attains virtue. In kaliyuga there is only satya (truthfulness) and daan (charity) and there is no other dharma. In kaliyuga if somebody takes shelter to satya and daan than he is doing his dharma in a proper way. In kaliyuga only the sudras, whose duty is seva and naari (women class) whose duty is pati seva (serving her husband) can perform dharma other cannot. That is why it is said that in the kaliyuga whether you may say brahmanas or khatriyas but all are sudras. Because the duty of brahmanas is to perform yagna but due to lack of yagna bhumi (place to perform sacrifice) it will be impossible to carry out yagna, and the paraphernalia to perform yagna are also not pure. You may be a vegetarian but the rice and other food item which you consume and buy from the market are they pure? They are produced using various chemicals which are prepared from the bones of various animals etc. So ashrama. The word ashram means sram-ashram a place where we have to do manual labor, where rice will not be bought from the market. We have to cultivate our own food products, we have to grow flowers and offer it to the Lord. This is seva. Ultimately there is nothing above seva.

Q. It is said that we should not do even pious activity as it will increase our stay in this material world.

Ans. There is no need to do pious or impious activities. Seva is considered neither pious nor impious. Seva is the only way of purification, my self purification, my mental purification and seva will always remind me that I am sevak and not prabhu, prabhu is only one and that is He. Anything else you do a sense of doer ship will arise in your mind. Whether you give charity, do pious activities, perform yagna, build temples etc. in every activity ahankar will appear. But in case of seva, you have to humble, you have to bow down otherwise you cannot perform seva.

Q. If any guru gives wrong instructions to his disciples than what will be the consequence.

Ans. If a guru sees only his own self interest, his wealth, and if he could not exhibit the right path to his disciple than both guru and sisya: Once Sukracharya came back and alleged, Prahlad, you will be the reason for destruction of the asura dynasty, you are teaching your fellow classmates to worship Vishnu. Prahlad Maharaj then asked that Gurudeb you are saying me like this but what have you taught the asuras? You taught them to worship Hiranyakashipu, you made them understand that Hiranyakashipu is God, but do you yourself consider him like that, do you worship him in your house? Hearing this Sukracharya became upset and said that no I am a brahmana and only worship Brahman. So, said Prahlad Maharaj, the person whom you yourself do not consider to be Bhagavan, you instruct others to worship him. So not I, but you are the cause for their miseries and destruction. Already they have taken birth as an asura and are in the mode of ignorance and you have further inserted more ignorance in them. If a student follows a wrong path than only his life is spoiled, but if a teacher gives a wrong instruction than so many people, including all his followers are ruined, and you are that type of guru.

Q. Demonic nature as it is said, for example Kamsa, was Kamsa an impersonalist?

Ans. No, Kamsa and all others have come to take part in the pastimes of the Lord. These are all ahankar (false ego). Ahankar never destroys and comes again and again. From Ahankar this world is created. In this world all of us have this demonic nature. Everybody in his own level has a tendency to lord over. In my home I am the lord, I want that everybody should listen to me. Everybody has his own surface and inside his surface he is Bhagavan, he is prabhu etc. etc. In Bhagavatam we can see that a big story has been plotted surrounding Maharaj Parikshit. Maharaj Parikshit has been cursed, left his home and settled in the banks of river Ganga. But what is the logic behind this story? Why Maharaj Parikshit is being chosen, why so many rishi-munis assembled there and why Sukdev Muni also came there and recited Bhagavatam? Vedavyas has composed so many literatures but nowhere has he started his explanation in this way as he has done in Bhagavatam. Here he begins with a king who is cursed, who sacrifices his family and settles in the banks of Ganga. Surrounded by the society of rishi-munis one question is raised and from this question Bhagavatam starts. What is the question? The question is “What is the duty of a person who is about to die”? Now if you observe the basic story line you will find; Maharaj Parikshit previously known as Vishnurat. So why Vishnurat became Parikshit, that is very nicely elaborated in the Bhagavatam. Parikshit means, we are all parikshit (examinee pariksha(exam), all jivas are parikshit. But what the jivas are examining, what we are examining from our birth? We are examining our sartha (self interest), whether, through this person my self interest will be fulfilled or not. If somebody fulfills than he is my friend, my relative and as soon as he does not than I have no relation with him. But Maharaj Parikshit is just the opposite. Maharaj Parikshit was examining, whether through this person my paramartha (greatest object, knowledge of Absolute Turth) will be attained or not. So the search is opposite, not sartha (self interest towards material objects) but paramartha. Because as regards to sartha Maharaj Parikshit was already the emperor of the entire universe and so his self interests are almost fulfilled. Another examination, which the Bhagavatam has stated is that, whether the Person whom I have visualized when I was in the womb of my mother, that Person who is of the size of a thumb that Puran Purush that Ultimate Reality, where I will, in whom I will find that Person. And so Maharaj Parikshit is searching for that Person. Maharaj Parikshit and I, both are examinees, both of us were cursed. Due to curse we have entered in the mother’s womb and when I will die that is also a curse. Curse means, general death is a curse. If your death is not pure, means not as per Bhagavatam, than it is a curse. Actually Bhagavad Gita teaches us the way to lead our life and guides us to the ultimate goal and Bhagavatam teaches how to make our death auspicious and gracious. In our life we make various plans and programmes. How I will construct my house, how my family will be, how my sons and daughters will be, what I will teach them, etc. etc. these are programs we make in our life. But regarding the ultimate reality with is called death; do we ever make any plan? Do we ever think that my death will be in this way? So Bhagavatam teaches that, how to face this ultimate reality. It teaches us that before the arrival of death you cut off all your relations all your attachment with this world. You make your death pure and auspicious. Death should not become a nightmare for you and you win it before it arrives. Win means, you win the fear of death. Today everybody is fearful of death but it is sure to come today or tomorrow. So fearing of death is unnecessary. As I have taken birth I have to die, that is unavoidable.

Q. But Maharaj thinking about death and discussing about death, I think makes it more fearful.

Ans. Thinking and discussing about death is a natural characteristic of a living entity. Eating, sleeping, mating and fearing are all natural tendencies of a living entity. All living beings are more or less affected by these four qualities. The animals because of their less intelligence are less affected. But in case of human it is opposite. They always think about sex, always wants to eat but will not eat like animals, will calculate how much and what to eat or how to store etc. etc. In this way their intelligence is always engaged. But our consciousness is not given for this purpose; it is given to achieve some higher objective.

Q. Do every one thinks about death?

Ans. Never thinking and always thinking about death both are incorrect. Never thinking about death is like animals, suddenly death comes and we are unable to understand anything.

Q. So what is the problem if it comes suddenly and we are unable to understand?

Ans. There is no problem. But why I have taken birth, I have some duties to perform, these things remain unknown to me. For example, I go to school everyday, I just go and come back, go and come back without any knowledge without any study. So what is my benefit? Similarly as I have taken birth I have some duties to perform and this feeling is most important as stated by all rishis and munis. Everyday when I rise up I should think what my duties are today. This is called thought of the day, than thought of the week, than month, year and at last thought of my life. Javat jivet javata what is my relation with Him why I have come here, what are my duties This is ideal human life.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Guru Mukha Padma Vaikya (III)

2012-01-02T17:30:00.001-08:00

Sri Sukdev Goswami is spurti (ecstasy) avatar. The ecstasy Lord Krishna has experienced with Srimati Radharani, that ecstasy is personified (murta rupa) and Sri Sukdev Goswami is that sphurti avatar. Vyasdev is also an avatar of Krishna, (Krishna Daypayan Vedavyas). He is kala (fine arts) avatar. For example in Bhagavat Mahatmya it is stated that Bhakti Devi incarnates in Vrindavan along with her two sons gyana and bairagya and Shri Narada Muni had the opportunity to have her darshan. Actually bhakti is formless but when she incarnates she assumes a personal form. In the spiritual world all the rasas (wit and humor) all raga (affection/anger) ragini (musical mode or tune) are embodied. There Ganga, Jamuna, Saraswati, Tulsi Devi etc. are all serving the Lord with a spiritual body.

The stream of samsara flows on agyana not gyana. Agyana is prvartak (commencing) and gyana is nivartak (ceasing). Bhagavatam is nigama kalpataru galitam phalam. Nigama, means which stops gaman (going) and agaman (coming). Bhagavatam tells us about a place where one goes, do not have to come back.

Regarding eternally conditioned souls Mahaprabhu did not accepted eternal conditioning of souls, if the conditioning is eternal if the jiva is always in misery than God cannot be called kind and merciful. Because for a certain class God becomes merciless. Yes conditioning is there due to knowledge or ignorance, reason known or unknown but it is temporary.

In Bhagavatam Narada Rishi speaks four slokas to Vedavyas. In the first sloka he says about Brahma tattva, what is Brahma, and then he speaks about maya, then thirdly jagat (universe) and fourth jivatma. So there you can see that Brahma is nitya (eternal) maya is also nitya, again jagat is anitya means temporary and jivas are nitya. So there are three eternal potencies. Among these three maya is jada sakti (inferior/ignorance/material energy) and the other two are chetan shakti (conscious potency). Now these two chetan shakti, one is purna chetan shakti (Absolute/Fully conscious potency) and the other is apurna chetan shakti (sub-conscious potency). Two things are defined here to show the difference between purna and apurna shakti, one is quantity and the other is quality. Quantitively the jivas are inferior but the jivas have the quality. Maya is sitting in between these two potencies. Maya overtakes the jivas but it cannot overtake Brahma and thus the jivas gets conditioned by maya and it is anadi (beginingless).

Q. Maharaj is bhakti lata bija (seed of devotional creeper) dormant in our self or is it bestowed by sadhu guru vaishnava? Mahaprabhu says guru krishna prasad paya bhakti lata bija.

Ans. Bhakti Lata bija is dormant in the living entity. That bija (seed) is already inserted into the jivas by Krishna and in our life we have to renew the same from our Guru. For example you may completely uproot the entire weed in the garden several times but when it rains some weed will again come up.

Q. But some says that only sat is inherent and cit and ananda comes through guru or vaishnavas.

Ans. The meaning of Sat-cid-ananda is clearly stated in the Bhagavatam. We have to see the practical side of the word sat, cit, & ananda which we always overlook. Sat means Sattva (existence), and it depends upon Karma (action). The existence of my body will be there as long as I can perform Karma, otherwise I will not have any existence. Sat here does not mean eternal nor does it means honesty, it means existence. Then there is cit, means chetana (full consciousness) and then there is ananda which is termed as purna ananda (complete bliss). Now we have to see upon which these three things are dependable. The first one depends upon your Karma (action) The second one depends upon gyan (knowledge). Then comes ananda. Ananda is dependent upon whom? Ananda is dependent upon prema, bhakti. So firstly Your Karma has to be sat (here it means honest/virtuous and based on Absolute Truth). When you karma is sat than gradually you will attain perfect knowledge without a pinch of ignorance. When the knowledge is perfect (purna gyan) and consciousness is absolute (purna chetana), bereft of any ahankar (false ego), it leads towards bhakti resulting complete bliss (purna ananda). So the first qualification is sat karma. Though we presume many qualifications of a Guru but the basic qualification is that he has to be sat. His words, his action, his character etc. everything has to be sat. Actually the word Sad Guru means Sat (Truth) is Guru, like Satyanarayan, Sat is Narayan. A sadhu may have many other qualities like high qualifications, good character, very good speaker etc.etc. but the most essential qualification is that, he has to be sat. Without truthfulness a person cannot become a sadhu let alone he has hundreds of qualities. So from sat comes Sattva because asat does not have any existence. From sattva comes purna chetana and from purna chetana comes purna ananda.

Q. By the word purna chetana you mean only mental knowledge or full consciousness which relates to the body also.

Ans. Yes it relates to the body also. The body is also a sattva.

Q. But bodily I may not be full conscious means some parts of my body may not function properly but mentally I have developed. Then can I be called full conscious?

Ans. Yes hundred times. The purna chetana or purna ananda has to be felt by the heart or by the mind. Now regarding the mind if I ask you, when we say about mukti (liberation), who gets liberation, the soul, the body or the mind? This fundamental thing most of us do not understand. The soul is nitya mukta (eternally liberated) and so the soul is not to be liberated. The body is material. So who is to be liberated? The mind. The mind is always bound up. Though mind is a material object and hence it automatically dashes towards material things, but the mind also has a spiritual spark in it. So to develop the mind spiritually is the real achievement.

Q. So there are three internal senses.

Ans. Not three, four, man (mind) which makes sankalpa bikalpa (desire and doubt), than chitta, which comes from the word chintan (thought/to think, consider, imagine), than buddhi (intelligence) it will give you various means, methods. And when the action is completed ahankar (false ego) arrives. These four senses are controlled by Vasudev, Sankarsan, Aniruddha and Pradumnya.

Q. Earlier I had confusion; if the seed is not inherited eternally than from whom does the nitya muktas receives that seed. And if nitya siddha receives the seed than nitya baddhas will also receive the seed from the same source.

Ans. Firstly, as I have mentioned earlier, there is nothing like nitya baddhas jivas. The jivas are always mukta and they eternally posses this bija. The quality of a jiva is brahma quality a spiritual spark which is a part of the Absolute Truth and it cannot be destroyed. Now what happens, the sparks remains the same, the quality remains the same, but due to constant contact with material nature it becomes contaminated and covered. But as soon as it comes into contact with the spiritual nature it again regains it original quality. The term eternally conditioned and liberated is a relative term just used to show the influence of maya upon jivas.

Q. But does it means that earlier we were with God and somehow we have fallen from there.

Ans. No no the position which we are now is anadi beginingless. We are “always” in this present position.

Q. If bhakti is dormant in us than we do not have to develop a spiritual body as it will automatically manifest in due course.

Ans. No, here we fundamentally make a mistake. Upto animal life, than human life and then demigods which goes upto to Brahma. Now human is in the middle. If you study anga shastra than you will see that this middle point is zero and this zero point is human species. Now one side is minus and one side plus. Minus and plus both are unending. Minus means the animals and plus means the demigods and both are bhog pradhan (predominant to enjoy or suffer). What are they enjoying; some enjoying the fruits of pious activities and some are suffering for their sinful activities. But humans are in the middle sunya (zero). Humans are not supposed to suffer neither enjoy, he is neither the doer nor enjoyer, else if something is left what happens he finishes and becomes zero and get direct contact with the Lord who is also zero. Ishwara is also zero sunyabad, nirvanbad which is also a famous philosophy. Now the jivas has independence and Bhagawan also has independence. But one is limited and other is unlimited. Now the limited independence which we have, we mistakenly think it to be unlimited. Now thinking like this is not a fault, but as we are thinking, we are unable to reach to that unlimited position. But the jivas has that Brahma quality that unlimited potency. The jivas can reach up to Purna Brahma because they have the quality. In the Bhagavatam we can see the great yogis and rishis, attaining immense power and that they go up to Brahmaloka and stay there as long as Lord Brahma’s life and when there is devastation they move to the spiritual world. So from here we can make out that the jivas does have that quality. But what they are doing, they are always in a subconscious stage, unable to develop full consciousness because of earlier bad habits for ex. earlier animal instincts, serving the material mind etc. which has created an impression and it sometimes manifests and sometimes not. So all the qualities are there in the subconscious state of mind and science also agrees with this point. But all these habits are not always revealed.

Q. Maharaj could you please elaborate about the nitya mukta and nitya baddha jivas.

Ans.Yes nitya mukta jivas are there. They descend in this world by the good will of the Lord for the benefit of baddha (conditioned) jivas. But there are no nitya baddha jivas. The jivas are conditioned for a while and the word nitya cannot be used here. What happens, the nitya mukta jivas also sometimes gets conditioned. This maya tattva is such, even at times it bewilders the Lord. During the Varaha avatar leela Bhagavan after completing the leela was asked to return but He refused saying that “I am happy with my family here” etc. also in Bhagavatam it is seen than Lord sometime forgets His Lordship, sometimes gets confused by Yogamaya.

Q. But Maharaj, can maya even confuse the Lord? It is said that maya is under Lord.

Ans. Under, yes, but the Lord Himself sometimes allows maya to bewilder Him. It is just like, a boss sometimes giving full power to his assistant out of love and says "Ok today I am giving you all my powers and I will do whatever you say". So these kinds of things happen with the Lord. Sometimes He surrenders to maya, just like in Vrindavan the Lord was under the control of yogamaya (yogamaya upasritam). But maya cannot always bewilder the Lord as it can bewilder the jivas due to their limited power. But if a jiva sincerely tries to overcome maya, than he can. As examples given in the Bhagavad Gita, like fire being covered by smoke, dust covering the mirror and womb covering the fetus. If fire is kindled properly, if dust is removed from the mirror and the fetus, though it takes much pain and blood, comes out of the womb with much wear and tear, it is very much possible.

Q. If a jiva goes to the Absolute world can he again come back?

Ans. It depends upon the good will of the Lord. If Lord wants than he will have to come back.

Q. But it is said there is no maya or imperfectness in the Absolute world.

Ans. Yes maya or imperfectness is not there but the will of the Lord is there.

Q. But why will God want like that, what is His interest.

Ans. His pleasure. As stated "Eko bahu syam"(I want to be many). Why did you marry? Because you cannot enjoy alone, you need some other person to share. Pleasure is such a thing that cannot be enjoyed alone, it has to be shared with others and then only you get happiness. In Bhagavatam, we see that Ananda (bliss/pleasure) has taken birth in the house of Nanda. What does Nanda mean? Nanda means one who enjoys along with others. So here the word Ananda is used instead of Krishna.

Q. In the perfect world can the jivas be imperfect.

Ans. No in the perfect world the jivas cannot be imperfect but if he comes to this world than.

Q. No but you are saying that the jivas can revert back from the spiritual world.

Ans. Revert back means, if the Lord wishes for His leela (pastimes) like Jay-Vijay etc.

Q. But now since now we are conditioned, but was there a time when we were with the Lord?

Ans. Ofcourse, we are always with the Lord and till now with are with the Lord. Yes we are always part of His nitya leela.

Q. That means we have fall down from nitya leela.

Ans. This is also nitya leela. Yes we have fall down but it is by the will of the Lord. Without His will it is not possible.

Q. But Maharaj there is always a controversy whether we fall down or not and that Lord Krishna also said that one who goes back to the spiritual world does not have to take birth in this material world.

Ans. If this is the case than why did Lord Himself take birth?

Q. But Krishna says that My birth is divine.

Ans. Yes birth of the Lord is divine, His leela is divine, this is world which He has created is divine everything is divine and that is what Mahaprabhu has said. Your desire, your desire is also divine, but as soon as it inclines towards matter that means when you try to enjoy without Krishna it loses its divineness. So as stated in Bhagavatam "without Him everything is matter". In every part and particle there is Lord, and Prahlad Maharaj has shown the Lord even in the pillar. So He is there in every particle, every atom, everything through His energy. The Shakti tattva (energetic theory) is the principal tattva ,chetan shakti, swarupini shakti and hladini shakti. That is why Mahaprabhu has pleaded that “In whatever species I may be, let my attraction remains at your Lotus feet”. “You are my master and I am your servant & this relation may ever remain”. As regards happiness, are you unhappy here, are the devotees unhappy? Krishna says my devotees are always happy, always blissful. If you ever meet a real devotee than you will see how happy he is. He is happier than even God. Even God says I wander around my devotees so that I can get the foot dust of my devotees’ feet and it will purify me. So the genuine devotee of the Lord is never unhappy, he is always delightful, wherever he is he is happy. There was a very poor cobbler named Ruhidas, a great devotee of the Lord. Ruhidas used to make shoes and sells them in the market. In the market if he sees a devotee or a saint he used to donate the shoes to him. Was he unhappy? He was the happiest person. Once Brahma disguised himself as a brahmana came to Ruhidas. Noticing Ruhidas poverty and miseries Brahmaji gave him a precious stone. Ruhidas said to Brahmaji to keep it in the corner until he finishes his work. After some days Brahmaji came again. He saw the condition of Ruhidas is same. So He enquired what he had done with the stone. But to his astonishment He found that Ruhidas even did not touch the stone. He asked for the reason and said if Ruhidas is not interested to develop his present condition. But Ruhidas said that he is very happy in his present position and this precious stone is of no use for him, so he had forgotten about it. This is the position of a pure devotee. He is always blissful.

Q. But again it is said that there is no happiness in this material world, dukhalayam, asaswatam (full of miseries and temporary).

Ans. Complete happiness in this material world, if you relate with matter, with the body than there is no happiness. See normally what happens, after death we give Bhagavat path (lecture) in our house. Will that have any affect on us? Did Maharaj Parikshit hear Bhagavatam after death? Maharaj Parikshit heard Bhagavatam while he was alive and thus achieved liberation. Where I will get liberation, where I will enjoy happiness? In this world itself. Thus Sukdeb Goswami came, as stated in the Bhagavatam and as described by the Mahajanas, Parikshit Maharaj says that "I don’t think that I am cursed, I think that I am blessed by Shringa rishi". Asked why, he replied "Today I am able to witness so many great souls, so many muni rishis. I was the paramount emperor of this mighty world, but never in my life have I witnessed so many sadhus, so many liberated souls. So what should I say, it is this a blessing or a curse? If I can behold so many great souls, hear Bhagavatam by a curse, I would like to be cursed again and again". And thus he achieved immortality.

Q. So material spiritual which we are saying are all related to the mind.

Ans. Now you have come to the point. Only mind. Only because of this mind we feel happiness and distress. Once I asked a great Gita Shastri (versed in Gita) that “see there are so many yogas in Bhagavad Gita viz. Karma yoga, Gyana yoga, Hata yoga, Bishad Yoga, Sanyasa yoga, etc. but there is no Mano (mind) yoga. Why? This Mano Yoga is most important”. Look at the fundamental substance of Bhagavad Gita. Arjuna was lamenting, tears flowing from his eyes, his gandiva (bow) fell down and he was almost unconsciousness. Here the Lord considering his miseries asked "Arjuna, why are you in so much distress"? Arjuna says “see I have to kill so many people, my brothers, my guru, my relatives etc.”, then the Lord says “but you have not yet killed them, you did not even taken up your weapon properly, then why are you lamenting like that? Because you are thinking that you have killed them. You are thinking yourself the cause of their death. So the sufferings are because of your thoughts. Then why don’t you do just the opposite kill them and think that you have not killed”.

Q. That means this war is just with the mind.

Ans. Only with the mind. The war of Kuruksetra is only with the mind. If you read Bhagavad Gita by the great yoga acharya Sri Shyama Charan Lahiri which is of three editions (1st, 2nd and 3rd) than you can see how he has written the purports. Completely based on yoga, he says that whatever is written in Bhagavad Gita are all there in this body. He explained every detail theoretically, through a map elaborating the whole thing. He says, “Who is Yudhisthira”, “Yudhisthira means one who is sthira (calm) in Yuddha (war).Who is always calm, it is Akash (the sky), whatever may happen, the sky is always calm and unaffected. So in my body the Akash tattva is Yudhisthira. Who is Bhima, Vaju (air) tattva is Bhima. Bhima is the son of Vayu. In this way he has analyzed everything, so beautifully.

Q. But this is yogic but we are bhaktas.

Ans. Let it be yoga, but where this yoga is being linked that is the main point. He is utilizing yoga in the service of God, bhakti. Bhakti is the medium. Yoga being added to bhakti goes to Krishna. Without bhakti yoga, gyana is of no use. For ex. without tulasi patra (leaf) bhoga cannot be offered similarly without bhakti, yoga cannot be offered to the Lord. That is the main issue. What actually is bhakti? We think drawing tilak, wearing mala and performing lots of rules and regulations is bhakti, but these are not actually bhakti. Bhakti means the natural flow of all the senses towards Lord. As the natural course of a river is towards the ocean similarly the natural course of senses should be towards the Lord. Automatically the eyes will feel happiness when it sees a sadhu, it will fill with tears when it sees the deity of the Lord, the ears will be pleased and eager to hear about the Lord etc. At present we are struggling, but it has to be natural. So the natural tendency of the senses should be towards Bhagavan and it is clearly stated in Bhagavatam by Bhagavan Kapildeva. Bhagavan Kapildeva was a gyana yogi but still He advised His mother Devahuti about the importance of bhakti.

Q. But is this possible through the medium of yoga.

Ans. Through yoga or gyana you will achieve power and knowledge. Now you utilize it in the service of the Lord. If I accomplish great powers by means of yoga and do not employ it for material purpose than there is no problem. But generally what happens, when we acquire some yogic power, we immediately become so and so baba, build big big temples with lots of devotees. But this is not happening here. So if you do not employ your yogic power or your knowledge towards sense enjoyment than automatically it is employed in the service of the Lord. The yoga explained has nothing to do with material opulence. Here yoga is being performed just to purify the senses so that it comes to its normal position and perform bhakti.

Q. But if it is explained in this way than you will say that Krishna means intelligence/consciousness.

Ans. Than who do you think Krishna is? In your explanation who is Krishna? Is He merely a cowherd? Just son of Maharaja Nanda, grazing cows. What do you mean by grazing cows (go-charan)? Go-means indriya (senses),bhumi (earth),veda and charan means controlling. We are unable to properly control our senses. But here go-charan means Krishna is controlling perfectly the senses, the earth, vedas the total material and spiritual universes. Braja Vasi- Braja means moving (for ex. pada vraja-moving on foot) and vasi means person who is an inhabitant. The person who is inhabitant of Braja (means body which is constantly moving) is called a Brajavasi. Gokul-Go means indriya (senses) and Kul means heart..

Q. So the completely thing is changing.

Ans. The complete thing has to be changed. That is what Vedavyas has done. In Bhagavatam, you study the story of Puranjana. There you will find Devarshi Narada very clearly says that there is nobody named Puranjana and through this leela it has been established that there are hidden meaning of every words spoken. Vedavyasa states from the beginning; paraksha anubhuti aparksha anubhuti-means what you are accepting directly is not the only meaning you have to realize the hidden meanings also.

Now see the meaning of Draupadi as explained by Shri Shyama Charan Lahiri. Draupadi means Druta-padi, one who can move fast. Now who is this Druta-padi, who can move fast? It is sadhana. If a person gets a sadh (taste) in sadhana than he will move fast towards his goal and you cannot stop him. You try to allure him in various ways but he will never get tempted and pass away his life blissfully. In this way Shri Lahiri Mahashay had explained everything very clearly, grammatically and also its inception. Just only building a story is not enough.

Q. But as we are less intelligent the inner meanings might be hidden to us.

Ans. Yes this is the main point; the explanation does not reach there, only a story is given to understand. But the story is only a packet, a cover; the essential meanings are hidden inside. The story is just an indication. You see Druva Charitra. Uttanapada; Uttan means up and pada mean legs. Now whose legs are up? The living entities’ legs are up in the mother's womb and he is Uttanapada. Uttanapada has two wives, one is Suruchi (one whose liking is very high) and another is Suniti (whose morality is very high). So Suruchi and Suniti are two state of human intelligence. When the intelligence hankers only for the best it is called Suruchi and when it only perceives the moral philosophy is its Suniti. So when your intelligence follows Suniti than as a result Dhruva is born. Dhruva means constant, the result you can always enjoy. Till now the Dhruva Naksatra (Pole Star) is there in the sky. And what is the result of Suruchi, Uttam is born. Uttam means uttam bastu (best substance) but being matter after enjoying for sometime it will be destructed. So the same thing happens here, Uttam was spoiled by his mother who gave him too much indulgence. One day while hunting, he was warned not to enter inside the garden of the yaksas as it belongs to Kuber, and Lord Shiva is worshiped with the flowers and fruits available here. But as he was arrogant, he did not listen and hence lost his life. So the two fruits or results of intelligence are explained here.

Q. Maharaj what is the meaning of Bhakti.

Ans. Bhakti as I had explained earlier means natural flow of the senses towards Absolute Truth and that Absolute Truth is Bhagavan Krishna. In the first mantra of Bhagavatam it is mentioned "Satyam Param Dhimahi"(I meditate upon the Absolute Truth). So why did not Vyasdev wrote Krishna Param Dhimahi, what was his problem, everybody would have accepted it, but still he did not wrote like that. Though he has established Vishnu Tattva Vishnu Puran, Shiva tattva in Shiv Puran etc. he could have named it as Krishna Puran, then there was no requirement of Maha Bhagavat Puran. It is Vyasdev who has given this title and in the first mantra he could have said Krishna Param Dimahi in place of Satyam but he did not say like that. He said Satyam Param Dhimahi. In the Garbha Stuti he pleaded to the Lord “Satyastha ca yoni, nihitam ca satyam saytyam bratam satyam param to satyam . (That Truth which is dormant in your womb that Absolute Truth that Truth thrice affirmed)….and who is that, that Absolute Truth is Krishna. So until and unless we understand the fundamental thing, only being satisfied with the story, performing custom and steadiness will not be enough. You carry out customs, rules and regulations but only to take the mind to that position, that understanding, and if it does not happen than we are diverted. Achar niyamagraha as stated by Srila Rupa Goswami Prabhupad (eagerness in following customs only for rule sake and/or not at all following the rules and customs). So my taste my natural course should be towards Absolute Truth.

Q. So our mind and senses should be naturally inclined towards God.

Ans. By nature our senses are inclined, but somehow we have made it abnormal. What is the definition of atma (soul)? The Upanishad very clearly says that atma is sattva bishistha vital part of existence, atma is prakash (revelation) than it is said that atma is paramananda tattva (blissful). That atma is a part of paramatma. Because of your soul your existence is there, because of your soul you can reveal yourself, means you can walk, talk, speak etc. etc. you fell pains and pleasure. Because of your soul you love others and others love you. So priyattam (dearest), who is dearest to this soul? It cannot love the body because body is inferior. So it will naturally love paratama because it is related to it and because of this relation the soul is always blissful. Now this is my normal position, this is the nature of atma which I already possess. But being conditioned in this body I am detached and following an opposite motion. Now this opposite motion has to be again turned to its original form.

So first you have to understand the soul, understand the supersoul and than only you can understand bhakti tattva and Bhagavan. You cannot jump over, neither overtake nor can you understand only by following some rules and regulations. Because, for ex. when you buy a shirt from a shop, the money you pay for the shirt is naturally more than the shirt as the shopkeeper has made a profit out of it. Now you can make out that the amount paid is valuable than the object. Same is the case here. If God, which is the object here, can be attained by performing customs, rules and regulations which we are paying, than these rules and regulations becomes more worthy. So why should we go for God, better be satisfied with these rules. Therefore, it is said that God cannot be obtained in exchange of anything. Than why are so many rules and regulations? Mahaprabhu says Krishna bhakti nitya bastu (Krishna bhakti is an eternal object) possessed by the living entities - sadhya kabhu naya-it cannot be obtained by sadhana or any other means. Because it is not an object which has to be achieved, it is already present in the living entity. It is totally dependent upon mercy, upon bhakti, bhakti means your eagerness, your greed. Laulyam Mulam ekalam Greed is the only price. Otherwise sadhana will become greater than sadhya (God). But then why this sadhana? Sravan adi suddha cite karaye udoy – by hearing and chanting etc. my mind, my heart, my consciousness will become purified. Thus by following these rules and regulations I have to constantly monitor myself whether I am leading towards that purification or not, whether my nature is improving or not. These things are to be always kept in mind and it can be observed by self introspection. Whether I have developed love for other living entities, whether my desires, anger, greed, enviousness has decreased or not, etc. Only by observing fast my greed will not decrease? My strength will decrease and by eating more also I cannot say for sure that it will build up.

Q. Maharaj what is Krodha (anger)?

Ans. Krodha can be explained scientifically and it is written in the Bhagavatam also. Krodha is a just a vibration. Firstly a vibration is created in the mind. Than from the mind the vibration goes to intelligence and another vibration is created there which advises "No no this man will harm me" etc,etc. So these two vibrations collides and increases the temperature of the body, increases the fire, heats the bile and that from that fire, what happens; actually in our tongue there are two kinds of devata (demigod) one is agni (fire) and the other is barun (air). The function of agni devata is to create words and so when it gets heated unrestrained speech comes out. It is totally a scientific matter and is just created by me.

Q. But what is the reason of this anger, there must be some reason.

Ans. There may be some minute reason but in most cases there is no reason. Only thinking is the only reason. I think that this man has dishonored me, this man might harm me. So the remedy is, as stated in the Bhagavatam, to use your anger to anything which is not favorable to bhakti.

Q. So you mean to say that if my mother, my father, my family, if unfavorable to bhakti than I should show my anger to them.

Ans. No, never, your anger will be upon your own self. Whenever you do something unfavorable to bhakti you show your anger to yourself. For others you can just request them, explain them, nothing more.

Q. But it is not so easy to control anger.

Ans. Although it is not easy but we should remember that anger is not our natural propensity. It is a demonic tendency and it does not always manifest, but suddenly due to some reason it appears. So if you try you can easily control it. And it is very important to control anger because it has an adverse effect on bhakti.

Q. Maharaj what is first class devotional service?

Ans. Equality. Samattam yoga uchate To view all living entities equally, and also mamattam (affectionately). Any action or behavior which hurts me will also hurt others if I inflict that kind of action upon them, this kind of mentality is called first class devotional service. Tulsidas has said a very nice verse "Ek mamata Ram sau-Samata sangsar, Rag na, Dwesh na, Lobh na - Tulsi bhaye bhava par. (to be contd….)

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Guru Mukha Padma Vaikya (II)

2011-12-12T04:45:00.000-08:00

Q. Maharaj, firstly we have to aquire knowledge (gyana) and that gyana is to be offered to the Lord, as Lord says that the knowledge has to be offered to Him. Is it the main issue?
Ans. Not offer, knowledge itself means to know God. So as soon as we realise God than our knowledge is automatically offered because at that stage there is nothing which remains unoffered. When I will be able to feel or see that murti by any means than knowledge will be offered automatically at His lotus feet.
Q. So to know Krishna should be the only aim of our life.
Ans. Our only aim is to know Krishna, javat jivet javata. I shall eat food to maintain my body. Why to maintain this body, it is only to enquire about the Absolute Truth (Tattva jigyasa).
Q. So in which side we should endeavour more towards puja archana or gyana.
Ans. Puja is required but gyana is the root, very important.
Q. What about the manjari bhava could you say something.
Ans. It is a bhava, physiological fact and scientifically proven that we human beings by nature belong to female specis as we take birth from a female body. So by nature we are females but externally some are given male organs to maintain the ecology but internally we are all females. As mango will come out of a mango tree. So this thing is to kept in the depth of our heart always that by nature how we are; we are females of 12, 13, 14 years of age we are in the bud and our youth has not yet come out. So we are manjaris, which means bud, the flower has not come out. So this thing is to be always kept in mind. Krishna is the only Purusha (male) the anadir adi Govinda. He is the only enjoyer and He provides enjoyment to the senses, cows, brahmanas and the whole creation. Every thing is maintained by Him and every thing is only for His enjoyment and I am a part of that eternal lila, my Guru is there, Guru parampara is, they are all shakhi rupa, Rupa manjari is there and I am serving under them. Whenever they give me any kind of seva I have to perform, for example decorating the kunjas for the Divine Couple. This is called manjari bhava.
Q. But what does these things actually mean. It seems like a normal life.
Ans. Completely normal life, but the difference is in our normal life we enjoy ourself but here we are enjoying by giving enjoyment to the eternal Kishora and Kishori. It is a great thing. As soon as we grow older than there will be no enjoyment, so this position is an eternal position. Many philosophers and poets has imagined about this age and described in their literatures and poetry. So this is called Kanta bhava upsana in Gaudiya Vaishnava theology and this is the principal reason for Chaitanya Mahaprabhu's appearance. After marriage this pleasure fades away. As Krishna is married and Radharani is also married but they are attracted to each other. As soon as we marry there comes adhikara, I want this and that. But this is a case of real love it is different because there is no take. If I take something than where shall I keep it, my family or parents will enqure and I shall be caught and problems will be created and so there is no take, only give. So to give is pleasure and not to take. Only to see Him is the real pleasure and so the whole day thinking as to when I will meet him what I will say . So this is called parakiya rasa tattva which is being manifested fully in Vraja and the rishis of Dandkaranyas had imagined like that and participated alongwith the nitya gopis.
Q. The gopis are said to be niya siddhas etc. Will the jivas reach that stage?
Ans. There are Nitya Gopis, Sadhan Siddha Gopis and Shruti Gopis. All jivas will achive the nature of gopis. What does gopi means? go means senses and pi means to drink. To drink the nectar of Krishna with all the senses. The jivas by their sadhana will attain gopis bhava and become sadhan siddhas not nitya siddhas.
Q. Are Vaishnava can be called Hindus. As it is said that it is an offence to think Vaishnavism as a caste.
Ans. A Vaishnava is neither Hindu, neither Muslim etc. it is a natural dharma of a Human being. The word Vaishnava comes from the word Vishnu tattva, Vishnu janati jashya Vaishnava. So as Vishnu is omnipotent tattva so are the Vaishnavas. They are not called Krishnav although in Bhagavatam the family members of Krishna are called Krshnav. In fact if we go through the shastras very deeply we will find that there is actually no puja being done for Krishna. The gopis and even Mahaprabhu did not showed any example to worship Krishna. The gopis even did not treated Krishna as God. So we worship Krishna in Vishnu tattva, like Vishnu. During puja, during vigraha sthapana, in mandir everything is being done in Vishnu tattva only. So we take Krishna in Vishnu tattva and worship Him accordingly. That is why Vishnu tattva/Vaishnava tattva is for all living entities and because all living beings comes from Vishnu. So the love for the living entities is towards Vishnu because it originates from Vishnu and that is what the Vaishnava philosophy is. That is what Mahaprabhu had preached "Jiver swarup haya nitya Krishna dasa" Living entity is eternally the servant of Krishna.
Q. It is said that God is omnipotent. But if a jiva has got his minute independence than how can God knows what is next action would be. So does God knows all the future action of the jivas.
Ans. Yes God is omnipotent. He can calculate what the jivas next move would be according to the minute independence, karmas and natures of the jivas He can understand the next move of the jivas, but he never indicates.
Q. Then there will no surpirses and pleasures for the Lord. It is said that He does not know what next day will be in Vraja alongwith the Gopis.
Ans. No that is a different issue, during lila He forgets. When He goes to the gopis He forgets that He is God when He goes to mother Yashoda she thinks that He is her child. This is called prema. What happens for ex. if I am a Prime Minister, when I go home, can I always remember that I am a Prime Minister?Than I cannot move around in my house. If you go and see a Prime Minister in his house you will find him to be a most common man and his family members are also dealing with him just like a common man like you and me. Same is the case with God. When He is performing His lila nobody is thinking that He is God, He is most powerful, He can do anything, but nobody thinks like that.
Q. Does the minute independence of the jivas decreases or increases when he develops his relationship with God.
Ans. It increases manifold. As God is completly independent so becomes the jivas and it is called sajujya (independence same as the Lord). Though Mahaprabhu did not recommend this kind of independence but the jivas has the ability to reach that stage as qualititively he is equal to God. But the jivas does not want to have this, for ex., I like sugar and if I become like sugar than I cannot taste it anymore, so to taste sugar I should never like to become like sugar or else I could not taste it.
Q. When we say that my guru is the best is it a kind of false ego.
Ans. Yes, my guru is best means I am the best and the case is not like that. Everybodys' guru is best for him. If somebody is saying like that he is misusing the word Guru.
Q. But if I say that I am glorifying my Guru because I love and respect him.
Ans. That is OK, when we respect our Guru but it has to come out from my heart not that I am saying like that but I myself do not think like that, which is prevailing in the present situation. So Mahaprabhu has cautioned Rupa-Sanatana and other devotees not to worship Him and that He is a devotee. It has become a fashion now days to glorify guru to worship guru and if I get a chance I will also become a guru. It is not at all humility. Only Vyas is the original guru. But where will find temples for Vyasdev or Rupa-Sanatana? nowhere. Thinking of superiority is false ego. Even if I say that Krishna is the best than question will come have you experienced or realised it? Or you are just repeating what you have read in the books. So the main thing is first you understand Krishna, understand the tattva understand Shiva understand Shakti tattva and then you realise that how Krishna is controlling them and how they are related to Krishna. Even Vyasdev, in Bhagavatam, he disclosed Krishna in the 10th Canto and before that he gradually moved explaining all other avatars. So this things you have to judge. If you keep this kind of inequality in your mind than it will be difficult for you to realise everything. We have to respect everyone and as Mahaprabhu has said trinad api sunichana.... and I believe if there is any other teachings as good as this one for the Vaishnavas.
Q. What about preaching?
Ans. Yes we should obviously preach to should save our Vaishnava Dharma, we should save our culture our Vedic religion. We should preserve of nature, our character, our land (Bharat Varsa) which is a place where religion is practised by almost all. Always it has to be saved. Krishna has demolished so many demons killed Kamsha and established religion. So similarly we have to follow the same philosophy as Krishna has demonstrated and particularly in Kali Yuga how Mahaprabhu has taught us. The demons are always powerful and so we shall have to be well armed with shastric knowledge and mainly by setting examples of purity and compassion.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Guru Mukha Padma Vaikya (I)

2011-12-11T21:25:00.000-08:00

Q. Maharaj, as you said the rules are not so important but the main thing is our realization.
Ans. Why are these rules given, to purify our consciousness, mind, intelligence and false ego. Only to purify these things the rules are given otherwise there is no need to follow rules. As I have said earlier who gets liberated? practically the mind because the atma(soul) is always liberated and the body is to be perished so the mind is to be liberated which is serving the senses and I am experiencing happiness and distress. So as long as the mind is not liberated it will sometimes sunk and sometimes rise you. So sadhan bhajan which I am doing is only to liberate my mind otherwise it is of no use. This we should always keep in mind that the rules are there to develop my self otherwise only for rules (niyam) sake if we perform our sadhana than it is of no use. Categorically we set some rules for ex. to chant 1 lakh a day. So what we are doing? we are busy to fulfill the rules and our days are passed to perform the rules only not realising the actual thing. If we just perform the rules and do not have any realisation than what will happen? the rules will be a kind of conditioning for us and we will be bounded by the rules and rules becomes heartless, lifeless only pose and postures.
Q. But Maharaj the disciple has to be disciplined and so rules are to be given.
Ans. Correct, everybody has to be disciplined. Look at the sun, the moon and others are they not disciplined, the whole world is in perfect motion only for this discipline, everybody is doing their duties perfectly. Only we the humans are indisciplined. Yes the rules are there, to maintain my body and to purify my consciousness, but we should see that the rules are to be performed understanding it properly or else it will become a kind of conditioning for us.
Q. But Maharaj the rules seems to be difficult at the begining but if we go on performing than one time it will become a habit.
Ans. No, no, I never said to avoid the rules, but why these rules are, that we have to always keep in mind, . That is why Srila Rupa Goswami has stated as niyamagraha. Just performing the rules is not enough, we have to careful about our development. For ex. education, if I go to school from 10 to 3 only for my attendance is that enough? No, 24 hours we have to be alert and always keep our eyes and ears open and every moment we have to be learn. Same is the case here, in Dharma. We have to maintain our relationship with the Lord 24 hours with love. The main relationship is love (prema) like a father and son or a husband and wife etc. etc. so this has to be kept in mind 24 hours. So, in these kinds of relationship where is the requirement of rules. The mother loves her child or vice versa what are rules to do. These things has to be understood. Rules has to be there primarily as we are developing from animal mentality, animal life. The word "math" itself means field, those who are loitering in the field are brought and their training centre is math. This was done by Sri Sankaracharya, but we are unable to understand this.

(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

Nama Aparadh

2011-12-08T22:54:00.000-08:00

The second offence stated in the namaparadha is "Vishnu-Shivyoh prithag iswara buddhih" which means it is an offence to view difference between Vishnu and Shiva. But I was wrongly taught that it is an offence to view Vishnu and Shiva as equal.
Translation of anya abhilasita sunyam......
anya abhilasita sunyam- with zero expectation
jyana karma adi anavritam- uncovered by gyana, karma etc.
anukulen krishnaanusilanam- favourable to practice Krishna Consciousness
bhaktir uttma- crystal clear (beyond ignorance/darkness) devotional service.