The mind may be the friend or enemy of one´s atma-soul.

You must never think that you are alone but you must remember that man’s mind may be the enemy or friend of man’s atma. God’s kindness does not consist in eliminating the difficulties we have to face, but in giving in the Shastrams clear and distinct instructions how to behave and conduct ourselves according to our stage of life. It is our eternal freedom to act accordingly or not. He does not interfere though He is in the personal form of Vishnu in every atma. His assistance starts in the degree of our willingness to serve Him, i.e., to do what He has laid down as injunctions of the Shastrams. What we experience as joy or suffering in this world, is entirely the result of our actions and nobody can absolve us from the consequences we have to bear – without escapism.

The difficulties for you all is this that you all take the conception of the world, its laws and rules, logical, physical, and evolution etc. for granted, that you cannot dare to doubt the validity of man’s brain and its rules in relation to the atma, God and His realm. You therefore take your own life and its events too importantly. There are countless universes with countless atmas like yours who have forgotten what they are – little, very little sparks of pure Consciousness or Knowledge who require the material world with body and mind to experience the world or the spiritual world to serve God, and who have freedom to decide, but require energy to materialize their wishes.

There are actually God’s ever present realm and the limited world at the same place – the latter’s presence does not limit His actual omnipresence. Your atma awakens, realizes His realm – your atma covered by body and mind experiences this tiring universe. – His Realm and this universe, like light and shadow. The shadow covers the vision of the atma, but does not cover the light. 

You must not lose patience. Everything goes step by step. Do not imagine anything, be not sentimental – but clear and determined to fulfil the duties in this world, while at the same time being aware of its uselessness for the real purpose of life. […]

Svami Sadananda Dasa, letter 1955

Artikel über die Natur der reinen Hingabe nach dem Gaudiya Vaishnava , von Swami Sadananda deutsche Schüler von Srila Thakur B.S. Saraswati geschrieben.

Vom gesamten Nachlass, von dem allein die Übersetzungen der Shastram-s über 4000 Manuskriptseiten umfassen, sind höchstens 10% abgeschrieben und davon wiederum erst 30% ins Englische oder Schwedische übersetzt.

Die vorliegenden Texte gliedern sich in folgende Textsorten: Briefe an Bhaktisiddhnta Sarasvati, Svami Bon, Vamandas oder Freunde in Schweden (oder von ihnen), die Korrekturen von Svami zu Vamandas’ „Gottesliebe“-Buch eingeschlossen (1933-1977), Tagebücher von Svami und Vamandas aus dem Internierungslager in Indien (1939-1945), Tagebücher von Svami aus der Zeit seiner Reisen mit Bhaktisiddhanta (1934-1936), Zeitungsartikel von Svami aus der indischen Zeitschrift der Gaudiya Math „The Harmonist“ (1935-1936) und handschriftliche oder maschinengeschriebene Manuskripte mit Übersetzungen von Svami aus den Shastram-s (ca. 1935-1976). Die Briefe enthalten oft auch Lieder, Gebete und Passagen aus den Shastram-s, die wir aber in gesonderten Dokumenten präsentieren. Außerdem sind die Briefe gekürzt, mit einer das Thema anzeigenden Überschrift von uns versehen und anonymisiert.

Einen Eindruck, unter welchen Umständen z.B die „Kadaca“ von Murari Gupta (129 Seiten, noch nicht abgetippt) übersetzt wurde, gibt der folgende Brief von Gauranga Ghoshe, einem armen Vaishnava, von dessen Familie Svami in Calcutta aufgenommen worden war, an Vamandas:

„You know with great, great difficulties all of us here tried our best to snatch him from the hands of Yama. You cannot imagine how his condition was since September: severe pain, his head getting cold all of a sudden during day or night. Doctors, injections, protein, medicines from Canada, careful diet at tremendous cost somehow made him get to read.

All on a sudden he decided to start on Murari’s notes. He went to a house of a man not far away from here only to sit there all the nights till dawn and write and think and write, and finishing Murari’s notes he was quite finished himself, as in that house there was nobody to look after him, to give him diets and medicines at hourly intervals as advised.

When your manuscript came, he worked like mad night and day and did not listen to anybody. The day after it was dispatched he collapsed and with great difficulties he was brought back to my house. We nurse him by turns, but you know we can give only our time and strength and love for him. To keep him alive means more than Rs 100 a month – only for medicines and doctors, without his food, diet etc. He tried to save to take a typewriter by instalments so that one copy of his notes be with him and you can read better what he writes, but he had to give it up and pay the doctor’s bill from it.” (1953)

Ebenfall 1953 entstand die Übersetzung der Raya Ramananda-Passage (45 Seiten) aus dem Caitanya Caritamritam (Svami an Vamandas):

„Da sitzen Sie beide im fernen Land und sehnen sich von Lila zu hören und Seva. Da habe ich mich dann aufgerafft, seit gestern vor einem lärmenden Hotel Radio sitzend, den Rai Ramananda für Sie mit Übersichten und Erklärungen durchzuarbeiten und niederzuschreiben. Es ist wohl nicht möglich, den Verfall des Leibes noch lange aufzuhalten.“

Das Caitanya Bhagavatam (487 Seiten) (ebenfalls noch nicht online) wurde unter ähnlichen Umständen übersetzt (1955):

„Da ist etwas ganz SCHRECKLICHES passiert! Ich hatte daran gedacht, eine wenige wichtige Dinge (zu Ihrer aller Kräftigung) aus der Lila Caitanya Devas zu berichten und in den 3 Wochen, als ich keine Post von Ihnen hatte, ein Paar Notizen dazu gemacht. Dann schlug ich das Caitanya Bhagavatam von Brindaban Das auf, das zwischen 1545–50 geschrieben wurde und ich vor 19 Jahren einmal genau studiert hatte. Das hat mich so schrecklich in Ekstase gesetzt, dass ich Barbaras schönes glattes Luftpapier nahm und seit 20 Tagen wie irrsinnig 18 Stunden per Tag zu übersetzen begann – wirklich ALLES, was nötig ist – außer ein paar geographischen Einzelheiten und den üblichen Pranama-Versen am Ende der Kapitel und am Anfange. In kleiner Ameisenschrift (mit Erläuterungen) habe ich in 65 Seiten (4 800 Shlokas von den 12 300 bereits) übersetzt.

Es ist ein UNERHÖRT AUFREGENDES Werk, man vergisst Essen und Trinken und Schlaf. Ich weiß nicht, ob der Leib standhält, bis zum Schluss, doch hoffe ich, am Ende dieses Monats rekommendiert, es per Luftpost an Sie schicken zu können. ALLES WAS SIE SOWEIT VON CAITANYA DEVA LASEN, AN QUELLEN UND BÜCHERN „ÜBER“, WIRD ZU BLASSEM SCHEIN vor dem leuchtenden Monde dieses Werkes. GLAUBEN SIE MIR, OHNE DIESEN TEXT KÖNNEN SIE KEINE AHNUNG HABEN, VON DEM WAS LILA IST, BESONDERS MIT DEN SEINEN. ES IST KEINE ÜBERTREIBUNG.“

Im Zentrum von Svami’s Leben stand immer die Seva der Wortgestalt Gottes. Gegenüber Vamandas erklärte Svami, wie man in einer Seva-Haltung übersetzt:

„Ohne dass man sich ganz einsam und allein weiß wie auf einer meerverschlagenen Insel – mit nur dem CC. und Bhagavatam und ernsthaft um den Inhalt jeden Wortes ringt, damit man den Weg finde und sich nicht verlaufe, – kann man NIE verstehen, was Krishna und Caitanyadeva wollen. Denn nur diese wichtigen Kommentare können verhindern, dass man sich und seine vasanas und samskaras in den Text hineinsprechen lässt und ihn verfälscht. […]

Ihnen fehlt es an Geduld des Hin-Horchens, Still-Aufnehmens, dem Interesse am innerlich Verarbeiten, an der Bereitschaft zum ERKENNENDEN Dienen, Sie spüren nicht, dass EINE Zeile, recht verstanden, wohl aufgeleuchtet in Ihrem Denken, der Schlüssel zur Ewigkeit sein kann. […] Die Offenbarungen der Veden etc. sind eben nicht GEGENSTAND der intellektuellen Ausbeutung, Gegenstand des WISSENS und WISSEN-WOLLENS, sondern des DIENENS und HÖRENS.

Klar und scharf ist das Licht der Erkenntnis der Offenbarung. Es lässt den Menschen, der wirklich hinhört, über nichts, auch nichts im Ungewissen, in mystischen Andeutungen, die man auslegen könnte wie man sie in seiner Maya-Intuition ,erlebt’.“

Der wissenschaftliche Apparat, den Svami benutze, passte wie er selbst sagte in „fünf große Stahlkoffer und sechs kleinere“:

„Mir ist so kalt in diesem warmen Lande. Wie sehne ich mich nach meinem Vamandas. Ihnen könnte ich schon zumuten, mir einen der schweren Bhagavata-bände zu reichen, die ich schon kaum noch aus den Koffern zu heben die Kraft habe, und Ihnen von den vielen wunderbar-heimlichen Schönheiten sprechen, die hinter diesen zähen harten Sanskrit-Konstruktionen sich verbergen. […] Ich habe Gouranga angewiesen, Ihnen mitzuteilen, falls Sadananda die Welt verlässt. 5 große Stahlkoffer und 6 kleinere, numeriert, stehen bereit, an Sie abgeschickt zu werden.“ (1955)

Die Bibliothek von Svami wurde 1987 der UB Basel von Phyllis Imhof, bei der Svami bis zu seinem Tirobhava 1977 ein Zimmer gemietet hatte, gestiftet. Sie umfasste ca. 250 Bände oder 8 Regalmeter, etwa die Hälfte davon ausschliesslich in indischen Sprachen, wie uns der zuständige Mitarbeiter, Benedikt Vögeli 2010 auf Nachfrage mitteilte. Handschriftliches von Svami wurde der UB Basel jedoch nie übergeben. 2001 wurde die Sammlung Schulze von einem wissenschaftlichen Mitarbeiter der UB bearbeitet. In diesem Zusammenhang hatte die Direktion nach Rücksprache mit Fachleuten der Uni Basel entschieden, dass der indischsprachliche Teil der Bibliothek (ca. 140 Titel) der Abteilung für Indologie der Universität Zürich übergeben werden sollte. Die restlichen Titel hat die UB Basel katalogisiert und in ihren Bestand überführt, sofern sie nicht bereits vorhanden waren. Die an der UB bereits nachgewiesenen Werke wurden der indogermanistischen Bibliothek der Uni Basel (unter Prof. Dr. Rudolf Wachter) übergeben.


 Andere Schriften Swami Sadananda , auf dem Downlink klicken Sie bitte in Deutsch, Schwedisch oder Englisch zu lesen.

http://www.sadananda.com/index.php?action=text_downloads_svami_sadananda_dasa

Sri Gurudev-2007-Badger: "Can you see Jagannath as Krsna? or Puri as Vri...

Sri Gurudev- Brasil- C/ trad- português. "Guru tattva"

Um almanaque do começo do processo de Bhakti Yoga- Livro por Srila Gurudev B.V.Narayan Goswami- Favor clicar no link abaixo.

http://jornadaaomundoespiritual.blogspot.com.br/2013/04/jiva-tattva.html

Harikatha by Srila Guru Maharaj

Today is the most auspicious day- Today is the 91 Vyas puja of HDG Srila Bhakti Ballabh Tirtha Goswami Maharaj vyas puja kirtan - 2011

Nieuw boek - samenvatting van het proces van bhakti yoga pure- Srila Bhakti Ballabh Tirtha Goswami Maharaj

Suddha Bhakti

het pad van zuivere toewijding

Svämé Bhakti Ballabha Tértha Mahäräja

 

çuddha-bhakata-caraëa-reëu

bhajana-anuküla

bhakata-sevä parama-siddhi

prema-latikära müla

Het stof van de lotusvoeten

van zuivere toegewijden is bevorderlijk

 voor toegewijde dienst,

en dienst aan de Vaiñëava’s

is op zich de allerhoogste perfectie

 en de wortel van de tedere

 klimplant van goddelijke liefde.

~ Inhoudsopgave ~

Voorwoord……………………………………. 4

Introductie……………………………………. 6

DEEL EEN:

Sambandha

De grondslag van toewijding………..……….. 8

DEEL TWEE:

Abhidheya

De beoefening van toewijding……….....…… 43

DEEL DRIE:

Prayojana

De vervulling van toewijding…………..……. 71

APPENDIX:

Uitspraakgids……………………………….. 89

Woordenlijst…………………….…………… 91

Upadeçävalé…………………………………. 99

VOORWOORD

Çuddha bhakti is een boek over zuivere (çuddha) toewijding (bhakti). Zo’n boek zou van grote waarde moeten zijn op de drempel van het derde millennium, nu de wereld meer dan ooit overbelast is met oorlog, onverdraagzaamheid, haat en athe¡sme.

Bhakti-yoga is de spirituele beoefening waarbij de ziel zich kan herenigen (yoga) in liefde (bhakti), met de Allerhoogste Heer, want alleen goddelijke liefde maakt het leven het leven waard. Deze hereniging dient echter niet verkeerd ge¡nterpreteerd te worden als het samensmelten van de individuele ziel (jévätmä) met het vormloze, allesdoordringende aspect van de Absolute, het Brahman. Liefde is een relationele aangelegenheid en bhakti-yoga duidt op een eeuwige relatie tussen schepper en geschapene, steun en gesteunde, minnaar en geliefde, of God en de ziel.

De onvergankelijke Bhagavad-gétä, waarschijnlijk de meest gevierde en wijd gelezen heilige tekst van het oude India, benadrukt het belang van äcäryopäsana, of aanhankelijkheid tot de spirituele gids, voor iedereen die zich opnieuw wenst te verbinden met de Goddelijkheid. Verheven en zelfgerealiseerde zielen die iemands spirituele natuur kunnen doen ontwaken zijn, zoals de Gétä verklaart, zeer zeldzaam. Wij voelen ons daarom fortuinlijk om dit boek van geselecteerde lezingen door Çréla Bhakti Ballabha Tértha Gosvämé Mahäräja, in wie wij alle kenmerken van zuivere toewijding herkennen, te presenteren. Hij is een nederige maar krachtige beoefenaar en leraar van de Gauòéya Vaiñëava traditie van goddelijke liefde verspreid door Çré Caitanya Mahäprabhu, de 15^de-eeuwse meester van devotionele extase. Dit boek is samengesteld uit lezingen die zijn gegeven tijdens zijn tweede bezoek aan Europa in 1999.

Het eerste deel van dit boek, getiteld Sambandha, schetst het fundament van kennis dat nodig is om toe te treden tot een leven van toewijding. Deel twee, getiteld Abhidheya, bespreekt de middelen van beoefening, sädhanä, waar een sädhaka zich mee bezig dient te houden om het verlangde resultaat (sädhya) te bereiken. Voor de volgelingen van Çré Caitanya is dit doel prema-bhakti: spontane, onvermengde liefdevolle toewijding tot Vrajendranandana Çré Kåñëa, de goddelijke Gopäla (koeherdersjongen) van de prachtig transcendentale weilanden van Våndävana, die door de Gauòéya Vaiñëava’s als God Zelf wordt aanvaard. Dit ultieme doel staat ook bekend als Prayojana, de titel en focus van het laatste hoofdstuk van dit boek.

Wij hopen dat alle beoefenaars—aspirerende, beginnende en gevorderde—genoegen zullen scheppen in dit boek. Wij bidden tot Çréla Tértha Mahäräja om zijn voortdurende zegeningen aan alle oprechte sädhaka’s die het pad van toewijding volgen. Moge Çré Kåñëa geplezierd zijn met deze poging om de lotusvoeten van Zijn zuivere toegewijde te dienen.

Met nederigheid,

De uitgevers.

INTRODUCTIE

Er worden drie onderwerpen besproken in de Veda’s, de heilige geschriften van India. In het Sanskriet worden deze sambandha, abhidheya en prayojana genoemd. Sambandha betreft de aard van de ultieme realiteit: wie is God, wat is de essentiΩle aard van de ziel en de wereld van onze ervaring, en wat is hun wederzijdse relatie? Na kennis van relaties, of sambandha, te hebben verkregen, begint de beoefening van aanbidding of toewijding. Dit wordt abhidheya genoemd, wat synoniem is aan sädhanä of spirituele beoefening. Er zijn verschillende soorten sädhanä, maar eigenlijke sädhanä is toewijding oftewel bhakti. Wat is dan ons ultieme doel—de prayojana? Ons hoogste doel is liefde voor Kåñëa, Kåñëa prema.

In de Bhagavad-gétä verklaart Kåñëa dat hij de oorzaak van alle oorzaken is. In de ultieme zin wordt Kåñëa als de Allerhoogste Heer beschouwd omdat we alle variΩteiten aan relaties met Hem kunnen ervaren.

Zodra we Kåñëa als ultieme doeleinde erkennen, hoe kunnen we dan liefde voor Hem krijgen, Kåñëa prema? De enige manier om Kåñëa te verkrijgen is door bhakti. De sädhanä is bhakti, en het ultieme doel van ons leven en beoefening is prema—transcendentale, goddelijke liefde voor Çré Kåñëa. Gππn van de vier puruñärtha’s, vier doeleinden van het menselijke leven vermeld in de Veda’s (dharma, artha, käma en mokña) kunnen als het ultieme doel worden beschouwd. Dharma betekent wereldse offerandes die verricht worden om profijt te verkrijgen in de hogere werelden van het materiΩle universum. Als we een verlangen hebben naar dharma, kunnen we niet de hoogste schat van prema bereiken. Artha betekent rijkdom, käma betekent vervulling van lust, en mokña betekent verlangen naar verlossing. Maar geen van deze dingen zullen ons naar het ultieme doel van het leven leiden, namelijk goddelijke liefde voor God. We moeten bhakti verrichten om Kåñëa prema te verkrijgen. Ons leven is bedoeld voor de cultivatie van bhakti en dus dienen we zonder ook maar een minuut uitstel met het proces van toewijding te beginnen.

 

DEEL EEN

 

Sambandha

De grondslag van toewijding

 Sambandha

Wat stellen we ons voor bij de ultieme realiteit? Wie is God? Wie zijn de jéva zielen, de levende wezens van de materiΩle wereld? Wat zijn de relaties tussen God, de ziel en de wereld? In het Sanskriet wordt kennis van deze zaken sambandha (relatie) genoemd. Deze onderwerpen zijn uitvoerig besproken in de Veda’s, de heilige geschriften van India, en alle heiligen door heel de geschiedenis heen hebben gesproken en uitgewijd over hun begrip van deze geschriften.

Caitanya Mahäprabhu predikte de doctrine van goddelijke liefde gebaseerd op het bewijs van de Veda’s. Kaviräja Gosvämé legde dit in een notendop uit: 
"Çré Kåñëa" - "Sri Krishna"

veda-çästra kahe sambandha abhidheya prayojana

kåñëa präpya sambandha bhakti präptyera sädhana

abhidheya näma bhakti prema prayojana

(Caitanya Caritämåta 2.20.124-125)

Wat is het ultieme doel van het leven volgens de Veda’s? Het is goddelijke liefde voor de Allerhoogste Heer, Çré Kåñëa. De etymologische betekenis van de naam Kåñëa is “iemand die iedereen aantrekt en geluk schenkt aan iedereen.” Kåñëa is het alaantrekkelijke principe. Hij bezit oneindige kwaliteiten om ons aan te trekken is daarom de Allerhoogste Persoon. Hij is de belichaming van alle bestaan, alle kennis en alle gelukzaligheid.

Vyas Puja class- Who can indeitify Sri guru? and what is Guru seva?- by Srila Gurudev Narayan Goswami- Hawaii-2004

We have seen how our Gurudeva and his god-brothers used to very humbly celebrate their Vyasa-puja. This occasion is not meant for taking puja, worship, from disciples. On his birthday the acarya worships his guru and guru-parampara – Srila Vyasadeva, Sri Krsna, Sriman Mahaprabhu, Srimati Radhika and others – in a mood of great respect. This is Guru-puja or Vyasa-puja.

Why do we offer devotion to Sri Krsna? What is the reason we pay so much respect to Sri Gurudeva? If we are gaining spiritual advancement from someone, we respect him. No gain, no respect. Sri Gurudeva always feels indebted to his Gurudeva and guru-parampara. Without Guru, guru-parampara, Sri Caitanya Mahaprabhu and Sri Krsna, what is there? Nothing. In other words there can be no spiritual advancement.

Sri Guru considers that all his tattva-jnana (knowledge of established truths) and bhakti are due to his Sri Gurudeva and guru-parampara. Sri Guru is not independent. He is dependent on his guru-parampara coming from Srila Vyasadeva. Being a manifestation of Lord Narayana Himself, Srila Vyasadeva is the root of all Gurus, and he has written in his books – Srimad Bhagavatam, Puranas and all others scriptures – about the great debt we owe to Lord Krsna.

Alone, a person is never able to search out a bona fide Guru. If you search on your own, you will accept a bogus guru because you don't know who is Guru and what are his qualities and standards. You will have to judge by the words of Vyasadeva:

tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
(SB 11.3.21)

Srila Vyasadeva has given this definition of guru, and our guru-parampara has accepted it. If you are going to search out your Gurudeva independently, I think that most of you will have bogus gurus who are fallen. You will choose Australian kan-guroos – nothing more than that. When you will have the association of a high class devotee you will have power to judge – not before that.

You will also have to take the help of a vartma-pradarsaka-guru, he who shows the path to the pure guru. The vartma-pradarsaka-guru will point him out and tell you, "Oh, he is really guru." Otherwise, how could you have known that Parama-pujyapada Srila Bhaktivedanta Swami Maharaja is guru? Could you have judged by your intelligence? No. On you own you are not even able to judge whether or not Sri Krsna is the Supreme Lord.

Even Lord Brahma and Lord Rudra are not able to judge. Muhyanti yat surayah – the great sages and demigods are bewildered about Him. [SB 1.1.1]. Even liberated persons could not understand that the son of Nanda Maharaja and Yasoda-maiya is the Supreme Lord.

Gurudeva is very merciful. He will attract those who have sukrti (sufficient past spiritual pious merits) and he will reveal his purity in those devotees' hearts.

Sri Sarvabhauma Bhattacarya was, in another form, the priest of the demigods named Brihaspati. We cannot imagine how learned he was, but still he could not understand that Sri Caitanya Mahaprabhu is the Supreme Lord. When Sriman Mahaprabhu mercifully revealed that truth in his heart, then he understood. Otherwise, how would he have been able to know?

Today we are celebrating Guru-puja, because we are very indebted to our Gurudeva, the guru-parampara and Srila Vyasadeva. In India, all the various sampradayas – Vaisnava and Mayavadi as well – accept Sri Vyasa as Guru, and all worship him on the day of Guru-puja without hesitation.

We have heard from our Gurudeva that although Sankaracarya worshiped Vyasadeva externally, he also said that Vyasadeva was bhranta, meaning that he had spoken wrongly:

"In his Vedanta-sutra Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Sankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world." (CC Adi 7.121)

Sankaracarya is therefore not really a sisya, disciple, and Srila Vyasadeva does not accept his so-called respect and puja.

We should try to know the heart of Gurudeva – what he really wants. Don’t cook as you wish. Don't do anything as you like. This is not service to Gurudeva. We should try to know the mood of Gurudeva – what he wants and what Lord Krsna wants. Try to realize this and try to please Krsna. Whatever you do should be done to please Krsna.

Here, Sri Krsna means the whole guru-parampara, Krsna Himself, and especially Srimati Radhika and all the gopis, Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. Whatever you do should be done to please guru and Gauranga. You should only marry – to please Krsna. You should only not marry – to please Krsna. The gopis married their husbands to please Krsna. They thought, "We will serve Krsna in parikiya-rasa." If they had married Krsna there would have been no parikiya-rasa.

We are very fortunate to have come to this guru-parampara line of Srila Vyasadeva, Sri Caitanya Mahaprabhu and our Gurudeva. This line is perfect. In this line you can very easily have the topmost bhakti, Vraja-bhakti. You cannot have it anywhere else.

Srila Bhaktivedanta Svami Maharaja came to this world and to western countries only to deliver these truths, and they are present in his books for those qualified to see them. However, due to the fallen state of his audience he had to begin his preaching by cutting the jungles of Mayavada, sakhi-bheki, sahajiya and other philosophies – and then his period of stay in this world was over.

Lord Krsna called him: "Please return here. I am sending your successor to take your place." So he left. He could have stayed here longer, but he saw the mood of his Gurudeva and Sri Krsna – and he went to fulfill their desires.

Sri Vyasa-puja is observed for the purpose of pleasing Krsna, and it has been celebrated since the very beginning of our parampara. Sri Sukadeva Gosvami first performed Vyasa-puja to his Gurudeva, Srila Vyasadeva himself. Then, Srila Suta Gosvami performed Guru-puja to his Gurudeva, Sri Sukadeva Gosvami. Just before replying the questions of the sages at Naimasaranya he prayed:

yam pravrajantam anupetam apeta-krtyam
dvaipayano viraha-katara ajuhava
putreti tan-mayataya taravo bhinedus
tam sarva-bhuta-hrdayam munim anato 'smi
(Srimad-Bhagavatan 1.2.2)

["I offer pranama to Sri Sukadeva Gosvami, who can enter the hearts of all living beings. When he left home without undergoing the purificatory processes such as accepting the sacred thread, his father Sri Vyasadeva cried out, 'O my son!' As if they were absorbed in that same feeling of separation, only the trees echoed in response to his call."]

Srila Sukadeva Gosvami prayed, "O Sri Vyasadeva, my father and Gurudeva, how marvelous you are! And how merciful! You are causelessly merciful! You dragged me from the forest and from Mayavada philosophy to your lotus feet, and you taught me Srimad-Bhagavatam. By your mercy I was totally changed." This is the duty of a guru.

The bona fide Guru does not consider that his disciples are his property. He does not think, "They are my property." Nowadays I see this going on. So-called gurus think that their disciples are their property; so they accept all their offerings and fall down. A real guru never thinks like that.

At the time of Sri Caitanya Mahaprabhu there was a meeting in the evening after nagara-sankirtana in the house of Srivasa Pandita. In the meeting Sri Caitanya Mahaprabhu announced, “Tomorrow is Vyasa-puja. Srivasa, we will observe Vyasa-puja here in your courtyard. Do you have the paraphernalia?”

Srivasa Thakura replied, "Oh, yes. I have sacred thread, betel nut, rice and all other required ingredients and paraphernalia." Mahaprabhu ordered, "We should be ready at nine in the morning."

All others came on time the next day, but Sri Caitanya Mahaprabhu Himself arrived somewhat late, and saw that all were waiting for Him. He asked, "Why are you waiting? Nityananda Prabhu is My guru – My guru-varga (senior). It seems that he is My elder brother, but I see him in relation to his Gurudeva, who is My param-gurudeva (grand spiritual master). Nityananda is My Gurudeva's guru and is still greater; so He will perform Vyasa Puja.” [Nityananda Prabhu had taken diksa from Laksmipati Tirtha, the guru of Sri Madhavendra Puri, who was in turn the parama-guru of Sri Caitanya Mahaprabhu. Nityananda Prabhu was actually Sri Madhavendra Puri’s god-brother, but He accepted him as His siksa-guru.]

Before Mahaprabhu's arrival, Srivasa Thakura, Sri Advaita Acarya, and all others had requested Sri Nityananda Prabhu to perform Vyasa-puja. They had told Him, "Please begin." Nityananda Prabhu replied, "Yes, yes, I am just about to do it. I will do it right now." But He was not doing it. He simply remained in his seat. Then, when Sri Caitanya Mahaprabhu came He at once ordered Nityananda Prabhu, "Why are You delaying? You should begin Vyasa-puja."

Nityananda Prabhu then took a very beautiful, fragrant garland and placed it around the neck of Sri Caitanya Mahaprabhu, saying, "You are the same as Lord Krsna," and then He began to perform the arati and worship of Mahaprabhu.

Sriman Mahaprabhu became ashamed, thinking, "Why is He doing this?" Nityananda Prabhu, who is Baladeva Prabhu Himself, possesses full knowledge of all tattva (established truths). In fact, His lotus feet stand on the head of all tattvas. He replied, "What I am doing is correct. We should try to please the worshipable Deity of Srila Vyasadeva – Rasamayi Sri Krsna, who is akhila-rasamitra-sindhu (an ocean of the nectar of pure transcendental mellows). This is Vyasa-puja."

The history of Sri Vyasa-puja began at the beginning of the world, when the Vedas were first created. Vyasadeva divided Veda into four sections, and after that he further explained them in the form of the Puranas and the Upanisads. The Svetasvatara Upanisad states:

yasya deva para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."]

For those who have the supreme bhakti for the lotus feet of Parama-brahma, the Supreme Personality of Godhead Sri Krsna, and equal bhakti for the lotus feet of their Gurudeva (who reveals Lord Krsna to them), the essence and all meanings of the Vedas, along with bhakti, will manifest in their hearts.

You should not think of Gurudeva as if it is a fashion. In fact, you should have more faith in guru than in Krsna. Krsna will never cheat you, but even if He will cheat you, Sri Gurudeva will not cheat you. And you should not try to cheat Gurudeva by trying to hide the contents of your heart and thinking, "Oh, Gurudeva should not know." He knows everything, so why attempt to cheat him?

At the time of Srila Bhaktivedanta Svami Maharaja there were practically no disciples advanced enough to understand what kind of faith one must have in the lotus feet of Gurudeva, nor were they able to understand his identity and mission. His disciples thought only that their Gurudeva had come to spread nama-sankirtana.

This is not his greatest glory. This is one aspect of his glory, but there is more. His real glory is that he is Dayita-dasa. Srimati Radhika is Dayita, Sri Krsna’s most beloved, and Her dasi is Sri Gurudeva. This is his supreme glory. You should realize who he is. If a person who claims to be guru is not actually that glorious, how can he give krsna-prema to the world? If he has no krsna-prema, not even a scent of krsna-prema, how can he give it? If he has no raganuga-bhakti, how can he give it? If he does not even have vaidhi-bhakti – like Prahlada Maharaja who performed sravanam-kirtanam visnu-smaranam (pure hearing, chanting and remembering the Supreme Lord) – how can he preach? Such so-called gurus are fallen, and other fallen persons will think, "Oh, my Gurudeva is very, very high." But he is actually fallen like his disciple. So you must learn and realize how to discriminate.

In one of the Upanisads there is a history of a guru and his disciple Aruni. Aruni's Gurudeva decided to test him, to see how surrendered he was to him. One dark night he told Aruni, "It is raining and night has fallen. Go at once to the field." The field was some distance away and there was much rain and also severe cold, and Aruni had no umbrella or any other protection. Still, his Gurudeva ordered him, "Go to the field and collect water there for paddy. You must reinforce the dam so that the water will not go to the other fields." His Gurudeva then gave him a spade.

Aruni then went to the field in the downpour and severe cold of the dark night. The water was not remaining in the field because the dam was broken, so Aruni took that spade and began to put some earth on the dam to hold the water. But he failed. Such heavy rain and strong current was coming that all the earth was being washed away. Thinking, "I have failed to do this task," he could not return to Gurudeva. Rather, after some consideration, in order to check the water he laid his own body down beside the dam, and thus he succeeded in keeping some water in the field. The whole night his body was tortured by the water current.

In the morning, Gurudeva saw that Aruni had not returned. He asked, "Where is Aruni? I sent him to check the water, but he has still not returned." He then went to the field and called out, "Aruni! Where are you? What are you doing?" Aruni answered in a weak voice, speaking like an almost dead person, "Oh Gurudeva, I am here." Gurudeva then approached him, took his hands, and said, "Stand up.” He gave Aruni a blanket, embraced him, and said, "Oh, you have passed the examination. Now I bless you that all kinds of knowledge – everything that I have learned from the Vedas – shall manifest in your heart. You shall realize all this knowledge and you shall be like me."

At once, without delay, in a moment, Gurudeva had performed a miracle! Aruni became knowledgeable, with realized knowledge, in all the Vedas. This was the examination of "cruel" Gurudeva, who was actually very soft.

In another Upanisad you can see the history of Upamanyu, who was a disciple of Dhaumya Rsi. Upamanyu came to his Gurudeva and prayed, "I want brahma-jnana (knowledge of spirit beyond matter) Please give me this."

His Gurudeva replied, "Brahma-jnana is a very secret and powerful thing. You will have to stay in my gurukula for twenty-five years and graze the cows. After twenty-five years I will give you brahma-jnana if you are qualified."

Upamanyu then began to graze the cows, and after six months to one year Dhaumya Rsi called him and asked, "Upamanyu, although I never give you anything to eat, you are very strong and healthy. What do you eat?"

He answered, "When the calves drink milk and some remnant is left, I take that."

His Gurudeva ordered, "Oh, why you are doing that? You should not do that."

But he did not tell him what to do. Upamanyu again went out with the cows, and after some days Dhaumya Rsi called him and asked, "Oh, you are still very strong and heavy-set. What you are eating? Are you drinking milk?"

"No, no."

"Then what do you eat?"

"When the cows are resting they chew their cud. Some foam comes outside their mouths and I take that. There are hundreds of cows, so I am okay."

"I have not given you permission to do this, so why you are doing it? You should not take that foam. They are my cows."

Upamanyu again went out with the cows, and after some days he did not return with the cows in the evening, Dhaumya Rsi began searching for him. He called out, "Where is Upamanyu? Oh Upamanyu, what are you doing? Where are you?"

"Gurudeva, I’m in a well."

"Why are you in a well?"

"Because you told me not to take the foam of the cows, so I took the juice from a plant, without understanding that the plant was poisonous, and I became blind. That is why I am here. I have fallen in the well."

Gurudeva approached him, pulled him out, and told him, "First your eyesight shall be restored, and then all Vedic literature and brahma-jnana shall come to you. No need of waiting twenty-five years – you are qualified."

Upamanyu is an example of guru-seva. If you will give your life, surrendering yourself like Upamanyu and Aruni, then you will receive brahma-jnana. But you will not get Vraja-bhakti; this type of prema is very high.

At the time of Sri Vyasa, Sri Krsna and Sri Baladeva went to the gurukula of Sandipani Muni. At that time Sudama Vipra from Dvaraka was also there. He was a brahmana and the same age as Krsna. One day the wife of their Gurudeva told Krsna and Sudama, "I have no wood for cooking and no wood for the fire sacrifice. Go to the forest and bring some wood." They went, and while they were out in the forest a heavy rain came with severe cold and wind. There was so much rain that they could not see where to walk. Everywhere the fields were flooded. The boys had gathered some bundles of dry wood, and now they took shelter under a dense tree and stood there the entire night. At the same time, they were holding the wood on their heads so that the wood would not get wet. In the morning Sandipani Muni personally came out of his asrama, searching for his disciples and calling out, "Where are Sudama and Krsna?"

"We are here."

"Why did you not return to the asrama?"

"Oh, there was such a flood."

The two boys were trembling from the cold. Lord Krsna is the Supreme Lord, yet He was trembling and obeying His Gurudeva. When one will be submissive like this, bhakti will then manifest in his heart. Bhakti is not so easy.

I think you understand this. You will have to surrender like Krsna did. Then guru will be happy. He will give his blessings and benedict you with brahma-jnana and more than that.

Sandipani Muni embraced both boys and blessed them by saying, "You have come to me to learn all sisty-four arts and all Vedic knowledge. I bless you that everything shall come in your heart at once." Krsna already had all knowledge, but not Sudama, so by serving his Gurudeva he received his blessings of Vedic knowledge and realization. You should try to be like that.

To be a disciple of a rupanuga Vaisnava is still far superior, and for that you will have to follow Srila Raghunatha dasa Gosvami, Srila Rupa Gosvami, and Srila Jiva Gosvami. Still more sacrifice is required to achieve the type of bhakti they offer. When Srila Rupa Gosvami's disciple, Srila Jiva Gosvami, corrected Vallabhacarya in order to defend the glory of his Gurudeva, Srila Rupa Gosvami told him, “You were disrespectful to a learned brahmana. He was only trying to help me by correcting my manuscript. You should return home." Jiva Gosvami then went to Nanda Ghata, still in Vraja Mandala, where he stayed in a crocodile hole. He fasted there and was on the verge of starving, thinking, "If Gurudeva is not happy, I should give up my life." He became so sick that it seemed there was no hope for him to remain alive.

Srila Sanatana Gosvami once passed through the area where he was staying, he saw his condition, and then went to Srila Rupa Gosvami and asked him, "What is your duty to the jiva?" Rupa Gosvami replied, "To help the jiva attain krsna-bhakti."

"Then why have you rejected Jiva?" Rupa Gosvami began to weep. Sanatana Gosvami brought Jiva back and Rupa Gosvami gave him medical help and nursed him back to health. Jiva Gosvami fulfilled the desire of Srila Rupa Gosvami.

Another perfect example of guru-seva is Srila Raghunatha dasa Gosvami. Sri Caitanya Mahaprabhu placed him in the hands of Sri Svarupa Damodara, and Raghunatha dasa served his guru with his heart. He did not just massage him; this external seva will not do so much. To massage the heart, to please Gurudeva – this is what is needed. How can we please Guru? How did Srila Rupa Gosvami please his Gurudeva, Sri Caitanya Mahaprabhu? He knew His heart and he wrote Bhakti-Rasamrta-Sindhu, Ujjvala-Nilamani, Lalita Madhava, Vidagdha Madhava, and other books.

Mahaprabhu was extremely happy when Srila Rupa Gosvami wrote the verse,

priyah so ‘yam krsna saha-cari kuru-ksetra-militas
tathaham sa radha tad idam ubhayoh sangama-sukham
tathapy antah-khelan-madhura-murali-pancama-juse
mano me kalindi-pulini-vipinaya sprhayati

[My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra. I am the same Radharani and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana." (Caitanya-caritamrta Madhya-lila 1.76)]

The nature of the pure Vaisnavas in our parampara is that when they sprinkle their mercy upon you, you will enter raganuga-bhakti. Under the guidance of Sri Rupa Gosvami you will serve Sri Sri Radha-Krsna, with a leaning towards Srimati Radhika. This truth is very, very secret, and I have brought you here to understand it. Your Srila Prabhupada, Srila Bhaktivedanta Svami Maharaja, wanted to give this, and it is explained in his books; but you were not mature enough at that time for him to discuss it openly in his classes. Therefore, following in the line of our acaryas and by his desire, I am revealing many things about raganuga-bhakti.

No one else is speaking like this. All are silent, but I am not silent. In our entire parampara hardly anyone will give this. I want you all to have raganuga-bhakti. To get it, however, you will have to surrender and really become like the devotees I have described today.

Don’t be like Ekalabhya. No true guru will name his disciple Ekalabhya. We have no connection with him. He was a demon, not a guru-bhakta. Dronacarya told him, "I will not teach you archery." He replied, "I must learn from you." He made a statue of Dronacarya and learned everything from him (in the form of that statue). When Dronacarya later on came to the forest and saw his skill, he was in wonder and asked him, "How have you learned this?" "Oh, without your mercy I could do nothing. I received your mercy by worshiping your deity, and in this way I have become very expert in archery." Dronacarya was not pleased with Ekalabhya, who he knew wanted to fight with Sri Krsna Bhagavan and His associates like the Pandavas. He therefore asked him, "Where is your guru-daksina? I want your right hand thumb." Ekalabhya then cut off his thumb and gave it to his guru, and later on, during the Battle of Kuruksetra, Krsna finished him by the use of His cakra.

We should not try to be like Ekalabhya. Someone may want bhakti so that by the power of bhakti he can destroy his enemy, but that is not good. What is the actual method to come to bhakti?

trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniya sada harih

["One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Siksastaka 3)]

This is the way by which we achieve bhakti. You will have to sacrifice and you will have to become saranagata, completely surrendered. Sri Krsna explained this in Bhagavad-gita. He played the part of guru and Arjuna played the part of the disciple. Because Krsna is guru, we must obey Him if we want krsna-prema. This prema is much higher than brahma-jnana.

Now I will worship my guru-parampara and offer puspanjali. Guru-parampara and Srila Vyasadeva are also here. I am very happy with the arrangements today.

Gaura Premanande

How Deep is the Mountain?

How Deep is the Mountain?
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Category: 1990's
Wednesday, 17 August 1994
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Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Bombay, 1993

SP 2[In 1993, in Srila Prabhupada's quarters at the ISKCON Juhu Beach temple in Bombay, Srila Bhaktivedanta Narayana Gosvami Maharaja spoke to an audience of 200 devotees. He had been requested at that time to share something of his relationship with Srila Prabhupada, to describe some of the services he rendered to Prabhupada in the past, and some of the services he has been rendering to him since his divine disappearance in 1977. The following is a transcription of his discourse:]
At the time of his divine departure from this world, Parama-pujyapada Srila Bhaktivedanta Svami Maharaja ordered me, "You should serve me in my taking samadhi." He knew the meaning and significance of entering samadhi, and what should be done at that time.
Samadhi is a Sanskrit word consisting of the two syllables: sama-dhi. Sama means 'the same' and dhi means 'intelligence.' It means that the pure devotee who is departing from the vision of this world is entering the same level, same position, and same mood as the personal associates of his worshipful deity – with equal intelligence, equal beauty and equal qualities. He is serving properly according to his own svarupa (constitutional form). Srila Bhaktivedanta Svami Maharaja's worshipful Deity is Srimati Radhika, and he is serving Her under the guidance of Her personal associates, the manjaris, headed by Sri Rupa Manjari.
He has preached about Lord Jagannatha-deva, Krsna-Balarama and other manifestations of Sri Sri Radha-Krsna, but from what I have understood from his writings, books, and personal darsanas, I am determined in the fact that his worshipful Deity is Srimati Radhika and he sees Sri Krsna as Radhika's beloved.
His desire was to assist Srimati Radhika in Her desire to serve Sri Krsna in many various ways. He wanted at that time to be one with the mood of Her maidservants, and in that very place where She renders Her service. And he wanted my service at that time.
Sri Rupa Manjari serves Srimati Radhika when Radhika wants to meet Krsna. For example, in the night, when it is dark, she dresses Her in black clothes and ties Her ankle-bells so they will not make any sound. She gives so much uddipana (stimuli) to Srimati Radhika's bhava. For example, at the time of dressing Her, she may put on a necklace which has as its centerpiece the syamantaka jewel. At that time she will say, "This jewel is the friend of Krsna's Kaustubha jewel." In this way she reminds Srimati Radhika of Her pastimes with Krsna, and Radhika bestows upon her all Her mercy.
If one can serve his Gurudeva in this mood, that is, in his Gurudeva's service to Sri Rupa Manjari or Sri Radhika, this is the best service to Gurudeva.
I do not know why he gave me so much mercy that he chose me to give him some uddipana as he entered his samadhi. I performed this service by decorating him with tilaka and writing certain sacred mantras on his chest with sandalwood paste – indicating his services to his worshipful Deity, Srimati Radhika.
Just before his departure from this world, he requested me to sing Sri Rupa-Manjari-Pada* (See Endnote 1):
sri rupa manari-pada, sei more sampada,
sei mora bhajana-pujana
["The lotus feet of Sri Rupa Manjari are my dearmost treasure. They are the topmost object of my worship and inner devotional practices."]
sei more prana-dhana, sei more abharana
sei mora jivanera jivana
["Her lotus feet are my most cherished wealth, more dear than my own life. They are the exquisite ornament of my life, and indeed are the very essence of my existence."]
This is the best sankirtana of Sri Rupa Manjari, who can lead us to Radhika's service. While I sang this I saw that his face was sometimes colored with one transcendental mood and sometimes with another. I had requested my brahmacari Sesaya to perform kirtana, and I personally performed this kirtana for him – just as I did for my Gurudeva. There were many similarities between my Guru Maharaja, Srila Bhakti Prajnana Kesava Gosvami Maharaja, and Srila Bhaktivedanta Svami Maharaja. I did what Srila Svami Maharaja ordered me to do for him and I feel so fortunate that he gave me this service; and I did the same for my Gurudeva at the time of his entering samadhi.
Just before his departure, Srila Svami Maharaja told me, "You should advise and help my disciples and all devotees connected with me." I did not think I could help them at that time, for I considered them higher in rank than myself. I thought, "They have so much guru-nistha, faith in the lotus feet of their Gurudeva, and they are far more advanced than me. They know, better than I, the conclusive truths of the Krsna Consciousness philosophy (tattva-siddhanta). How can I help them?" But my siksa-guru gave some inspiration in my heart.
It is sometimes thought that Srila Svami Maharaja is only in sakhya-rasa – that is, in his constitutional spiritual form he is a cowherd friend of Krsna. When I hear this I experience pain in my heart, for the complete conception of him is that he is in madhurya-rasa.* [See endnote 2] Sakhya-rasa is included within madhurya-rasa, so sakhya-bhava is also within him, but he is in madhurya-rasa.* [See endnote 3]
There are two ways to see our Gurudeva, and an analogy can be given in this connection of the HimalayanMountains. How high the Himalayas are is one thing – and how deep is another. We can somewhat see its height, but we cannot see what is hidden deep within the ground. We saw that Parama-pujyapada Srila Svami Maharaja collected a large number of disciples throughout the world in practically no time. We saw all varieties of his height. He loved everyone, and everyone knew, "He loves me so much;" and we saw this in our Guru Maharaja also.
How deep Sri Guru is, however, we cannot know. Srila Svami Maharaja used to sing Sri Gurvastakam with a profound mood and with tears in his eyes – in samadhi. He did not see who was looking at him and who was not, who was taking part and who was not. He was simply absorbed in singing and playing his karatalas.
The first to fourth verses of Sri Gurvastakam contain very high subject matters that we can realize and see, but there are two verses that we cannot:
sri-radhika-madhavayor apara-
madhurya-lila-guna-rupa-namnam
prati-ksanasvadana-lolupasya
vande guroh sri caranaravindam (5)
["At every moment Sri Gurudeva is experiencing intense greed in his heart to taste the unlimited sweetness of the holy names, forms, qualities, and pastimes of Sri Sri Radha-Madhava in Vrndavana. I offer my prayers unto the lotus feet of Sri Gurudeva."]
nikunja-yuno rati-keli-siddhyai
ya yalibhir yuktir apeksaniya
tatrati-daksyad ati-vallabhasya
vande guroh sri caranaravindam (6)
["Sri Gurudeva is always present with the sakhis, planning the arrangements for the perfection of yugala-kisora's amorous pastimes (rati-keli) within the kunjas of Vrndavana. Because he is so expert in making these tasteful arrangements for Their pleasure, he is very dear to Sri Radha and Krsna. I offer prayers unto the lotus feet of Sri Gurudeva."]
Only one who is equal to his self-realized Guru can understand how deep he is. A kanistha-adhikari, neophyte, and a madhyama-adhikari, middle class devotee, cannot guess how deep are his feelings – what are the fathomless moods of krsna-prema and radha-prema in his heart. Without being an uttama-adhikari, a topmost pure devotee, one cannot understand.
Kanistha and madhyama-adhikari devotees can see his height, his aisvarya (opulence) – that he collected disciples and very quickly preached all over the world – but it is more valuable to see his depth. Ultimately he has not collected disciples to experience his height. He did that also, but he ultimately brought us only to give us his deep thoughts. This will take time, of course; it could take many births to realize something of this. When I see him and remember his orders, I become moved – knowing that he is engaged in nikunja-yuno rati-keli-siddhyai.
This is the main reason he came – to give this service. He came to obey the orders of Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and Sri Sri Radha and Krsna. But he had to spend a great deal of time laying the groundwork by preaching vaidhi-bhakti.
Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura has said, "I came to give some valuable conceptions in raganuga-bhava – but I could not do so. Most of my life was spent in sweeping and cutting jungles." Preaching is like this – and it is also so essential. Without preaching vaidhi-bhakti, that main thing cannot be given. Srila Sarasvati Thakura used to say that when the mayavada philosophy (becoming one in all respects with an impersonal God) is present, there can be no preaching of bhakti – so we will have to cut the jungles of atheism, mayavada, sahajiyism and other non-Vedic philosophies. We will have to spend time defeating their arguments.
I think that I have some very little role in this – to obey his orders. If I can give raganuga-bhakti in the hearts of devotees, I will see that I have fulfilled the orders he has given me. This is the best service I can render to his lotus feet. When you are situated in raganuga-bhakti, you will be able to factually see that his relationship with Sri Sri Radha and Krsna is in gopi-bhava. Then you can deeply think of his services to the Divine Couple in nikunja yuno rati keli siddhyai.
He used to sing daily:
jaya radha-madhava jaya kunja-bihari
gopi-jana-vallabha jaya giri-vara-dhari
yasoda-nandana, braja-jana-ranjana
yamuna-tira-vanacari
07-India-Prabhupada-Appearance-Day-110["All glories to Sri Radha-Madhava! All glories to Kunja-bihari, who is the gopis dearmost beloved. He lifted Govardhana Hill and is the darling son of Yasoda-maiya. He wanders in the forests along the banks of the Yamuna, where He enjoys with the many different gopis in their own groves."]
He has so much transcendental greed to serve Kunja-bihari. A sakha does not have the sentiments and thoughts of these exalted conceptions. The name Gopijana-vallabha in this song is also in our gopala-mantra. Srila Svami Maharaja desired to give the service performed by the gopis to Gopi-jana-vallabha, but he saw that there were only a few in this world who were qualified for this – the number could be counted on ones fingers. In order to gradually bring his audiences to a level wherein they could understand, he preached about Lord Jaganatha-deva and established deities of Sri Sita-Rama and Sri Krsna-Balarama.
The gopis have spoken about Rama-Krsna (Balarama is sometimes called Rama) in Srimad-Bhagavatam, but they were not actually referring to Rama meaning Balarama. They were indicating Ramaniya-Krsna; that is, Krsna, the enjoyer of Sri Radha. Their Rama is Krsna Himself. Qualified devotees – those who have received the mercy of their Gurudeva – will actually realize this; and others who desire to do so will realize it after some time.
If I can render this service to his lotus feet – to give an atom of the feelings of these exalted conceptions to his disciples and followers, I will render him the best service.
[*Endnote 1. He very much liked, "Hari Haraye Namah Krsna Yadava Namah," "Jaya Radhe, Jaya Krsna, Jaya Vrndavana." and "Sri Rupa Manjari-Pada," and used to request me to sing these kirtanas. (UK Visit to Srila Prabhupada's Room at Bhaktivedanta Manor 1996 May 17)
2. To explain the topmost quality of conjugal love, Srila Krsnadasa Kaviraja Gosvami gives the example of the material elements – sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities – sound, touch and form. In water there are four qualities—sound, touch, form and taste. Finally, in earth there are all five qualities – sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all – namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as madhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and parental affection, as well as those of conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.
3. Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the conclusion of Srimad-Bhagavatam that in the complete combination of loving service to the Lord – namely in conjugal love – the Supreme Lord fully agrees to be under the control of the devotee. (Sri Caitanya-caritamrta Madhya-lila, 8.88)]

1996NY ABOUT SRILA PRABHUPADA TAPE1

Sri Chaitanya-dev Appearance day by Srila Gour Govinda Goswami Maharaj

The 24 Gurus of Dattatreiya

Please accept our humble obeisances. All glories to Sri Sri Guru and Gauranga. All glories to today, January 28, 2006, the Vyasa Puja day of Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja. We are in Hawaii today, and we have been waiting for Srila Narayana Maharaja's arrival to help us celebrate this event; but due to ill health, he did not come. Of course he has come, just as he has come to hear the sincere offerings of tens of thousands of devotees all over the world. We pray that one day we will be able to see him without encumbrance of external conditions.

In honor of this holy event we present “Your Twenty-Four Gurus”, a lecture on guru-tattva, given on June 18, 2005. During his visit to Badger in that year, Srila Narayana Maharaja gave a course on Srila Bhaktivinoda Thakura's book, Sri Bhagavat-arkamarici-mala, wherein Bhaktivinoda Thakura groups various essential verses from Srimad-Bhagavatam according to topic, and then explains them. You have previously received several lectures from this course, and here is another. You will be happy to know that although this lecture was given last year, today is the first time it is going out on the internet:]
Yesterday I explained the following two verses:

tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam


[“Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.” (Srimad-Bhagavatam 11.3.21)]

tatra bhagavatan dharman
siksed gurv-atma-daivatah
amayayanuvrttya yais
tusyed atmatma-do harih

[“Accepting the bona fide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.” (Srimad-Bhagavatam 11.3.22)]
The root and backbone of bhajana is guru-nistha (strong faith in guru). Without strong faith in the bona fide guru, and unconditional surrender to him, you cannot begin your bhakti. You will never be able to do so.
There are two kinds of guru: diksa-guru and siksa-guru. If the diksa-guru has given all siksa (instructions) from beginning to end – teaching bhajana, the aim and object of life, and all other devotional topics – be satisfied. However, if the diksa-guru could somehow not complete this work, then a siksa-guru is needed. The siksa-guru should be of equal rank to Gurudeva, but this is very rare. At the time of Srila Bhaktivedanta Swami Maharaja there was no one equal to him in ISKCON. For his disciples, therefore, there were senior god-brothers.
Lord Sri Krsna instructed Uddhava in the Eleventh Canto of Srimad-Bhagavatam. In this regard He cited a historical narration concerning the conversation between the great King Yadu and an avadhuta [*see endnote 1] named Dattatreya. The avadhuta was questioned by the king, who asked how he had attained such an advanced state of spiritual consciousness, and he replied to the king's enquiry:

santi me guravo rajan
bahavo buddhy-upasritah
yato buddhim upadaya
mukto 'tamiha tan srnu

[“My dear King, with my intelligence I have taken shelter of many spiritual masters. Having gained transcendental understanding from them, I now wander about the Earth in a liberated condition. Please listen as I describe them to you.” (Srimad-Bhagavatam 11.7.32)]
Dattatreya is said to be a saktyavesa-avatara (a living being empowered by the Lord to act for a specific purpose). He used to travel naked without any belongings. No one knew where he was going, and even he himself did not know. Sometimes he was laughing, and sometimes weeping bitterly and rolling on the earth. His movements made him appear as though he had been captured by a ghost.
As mentioned, one day Yadu Maharaja met him and asked, “You appear extremely happy. I cannot understand your moods. Why are you  weeping, laughing and rolling on the ground?”
Yadu Maharaja is teaching us to approach a spiritual master with a submissive mood.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

[“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Bhagavad-gita 4.34)]
Go to a tattva-darsi (one who has seen the Absolute Truth). He knows everything, he is self-realized, and he can remove all your doubts. Offer him obeisances, surrender to him, serve and please him. Then pray to him, “If I am qualified to hear and understand, please answer my question.” Ask in this way, and not in a challenging mood.
Yadu Maharaja did this; he asked, “You are very happy, but I cannot understand your mood. Please tell me why you are traveling, why you are happy and why you are laughing and weeping.” Dattatreya replied, “I have many gurus. I have received so many instructions from them, and I have followed those instructions. I have 24 siksa-gurus: Prthivi (the Earth), air, water, fire, the Moon, the Sun, the pigeon, the python, the ocean, the moth, the bumblebee, the elephant, the honey collector, the deer, the fish, the prostitute named Pingala, the hawk, the baby, the young  unmarried girl, the arrow-maker, the snake, the spider and the wasp. 
Instructions are of three kinds: 1) hearing the teachings of those who are actually sadhus; that is, guru and maha-bhagavata Vaisnavas. 2) learning from their character. We should follow the manner in which they do bhajana, conduct their daily routine and behave towards others. 3) watching here and there, and thus learning by one’s own intelligence. Dattatreya was telling about what he concluded by seeing nature. By his intelligence he took something for his own bhajana, and we should also do that.
You are very fortunate that you have either taken birth in a devotee family, or somehow Krsna has given you the intelligence to hear hari-katha. You will have to hear. What is the meaning of the word 'hear'?
Once an avadhuta (not Dattatreya) came to the assembly of King Vikramaditya and challenged the king's council members. He had been carrying a human skull, and now he put it on the table and asked, “Who can tell whether this person was very intelligent or foolish during his lifetime?” No one could answer, so he said, “I have wasted my time here. Everyone here is foolish, because nobody can answer.” King Vikramaditya said, “One of my counselors, Kalidasa, is coming in a few moments. He may answer you. Please don't be angry.” Kalidasa soon came, and that man again asked the question. Kalidasa picked up a coconut leaf straw. He put it in one ear of the skull and it came out the other. He then said, “Oh, he was foolish. If the straw would have gone in one ear and then down towards the heart, that would have indicated intelligence. ”
Don’t be foolish. Be intelligent.

Dattatreya told the king what instruction he had received from each of his twenty-four gurus.
From the Earth – Prthivi – he learned patience, tolerance, great determination and forgiveness. You can dig anywhere on the Earth, pass stool and urine anywhere on the Earth, or make houses and anything you like from the Earth; the Earth is always tolerant. Can you be so tolerant? As I told you yesterday, even if someone is beating you and doing nonsense to you, you should be tolerant and forgiving.
This is the extraordinary quality of a pure Vaisnava. If one is doing any nonsense to a Vaisnava, the Vaisnava will forgive that person. I have seen this in my guru-parampara, and we should also be like this.
Mountains – on the Earth there are many mountains. We should learn from those mountains how to work for the benefit of others. A mountain gives so many trees, herbs and water, but not for itself – for others. Your life should be for others. Also, mountains live alone, in lonely places, and their only association is that of sadhus. So many sadhus used to live in the Himalayas in India, and also at Govardhana, because those places are very silent and favorable for bhajana.

Trees – we also learn from the trees. You should be as tolerant as a tree. What are the qualities of a tree? His bark, root, leaves, fruits, flowers, dry wood and everything else is for others. Even if there is no summer rain and the tree is going to become dry, still he does not say, “Oh, give me water.” In  Caitanya-Caritamrta it is said that one should be like a tree.

Air – what is the quality of air? The air lives for others. If there is no air, we cannot survive for even a moment. The air is always detached. It can take the bad fragrance from here and there – bad and good – and yet it is detached. We should be detached like the air. Don't be attached to anyone. Reserve your attachment for guru, but not a bogus guru. A bogus guru will say, “You should marry.” Nowadays this is going on. Do not have attachment to unqualified gurus. Be attached only to qualified gurus, to those who can take your heart and give it to Sri Sri Radha and Krsna.
Sky – the sky is everywhere, even in our hearts and bodies. Empty space is called sky. The sky is everywhere, and yet it is always detached. You should be like that.
Water – the qualities of water are purity, softness and refreshment. When you take a bath, your body feels pure and refreshed. Be like the water.

Fire – fire can burn stool, and still it maintains a good fragrance. After death one’s body is put in fire, and yet that fire always remains pure. We should be like that – always pure. Try to be pure to do bhajana. Purity can come by performance of bhajana; otherwise it will not come. No one can be pure without doing bhajana. One cannot become pure by performance of yoga or the execution of austerities; it is only possible by remembering Lord Sri Krsna and His sweet pastimes.

The Moon – we say that there is a first, second and third Moon, up to the full Moon; It seems there are fifteen moons, but this is not true. There are not many Moons; the Moon is one. If you go very high in space, you will see that the moon is always full. It is sometimes covered by another planet, sometimes by Rahu and at other times by Ketu. So it seems there are 15 moons, but it is not so. Similarly, there is only one God, although He has many manifestations.

The Sun – the Sun has no birth and no death, but it seems that it has taken birth. The Sun illuminates everywhere, and it therefore seems that there are many various suns. But there is only one. Similarly, Paramatma (the Lord as Supersoul) is seen in various places, but He is one. Jivas (individual souls) are so many, but Paramatma is one.

The python – don't become a python, but take instructions from him. The python remains in one place. By his fruitive karma, some animal comes nearby without any effort on his part, and he eats it. He will not go here and there in search for food. Similarly, you will always get what you deserve due to your previous karma – not more and not less than that.
The python may be very hungry when nothing is there, and it may be that he can't get his food for some time, but still he will not go here and there. If any creature comes nearby, he will eat it and be satisfied. You should try to be like that. If anything is coming without much effort – and it is bound to come – accept that. As suffering comes without effort, good things also come in the same way.

Your maintenance of life will come according to your previous karma. Thus, we should tolerate everything.
The ocean – the ocean is always happy, and this is understood by his rolling tides. He is laughing, but at the same time he is very grave. You should be like that. If an ant bites you, don't be overwhelmed, repeatedly exclaiming, “OH, AN ANT HAS BITTEN ME! An ant has BITTEN ME!”

The moth – in the rainy season in India, if there is light or fire anywhere, moths at once fly into it. You should be careful. Ladies should be careful regarding men, and men should be careful regarding ladies. Don’t go to the fire; always be careful. If you go, this means your intelligence is finished and you will die.

The big black honeybee – a honeybee (madhukara) goes from flower to flower, but he only takes the essence. He does not collect more than he needs. If he collects extra, this will go to the honey collector. The honey collector is the one who comes to empty the honey from the honey combs, and he is the one who also takes that bee in his net.
The bee teaches us to take just a little from each flower. This is the advice for a traveling mendicant. The bee also teaches us not to store extra in one place. Otherwise, our property or money will be taken away by thieves and rogues.
You should not collect more than you need, because nothing can be taken by you at the time of your death. If you have a million dollars in India, so many dacoits will know and they will come to kill you. Be like a bee. Collect very little, like those doing madhukari (“madhukari” means collecting like the bee, or in other words begging alms [*See Endnote 2].

The elephant – I have heard that in India some female elephants are sent to the forest, where there is a large well covered with long grasses and tree branches. The female elephant lures the male elephant there; and the male, controlled by that lady, falls in the well. Then, after many days of fasting from even water, the male elephant becomes weak. At that time, the same lady elephant goes inside the well, places a chain around his leg and takes him out. The humans then take charge of that male elephant and train him, and he then becomes a trained elephant. So, men should be careful about ladies and ladies should be careful about men. They should be careful about each other. This is not a joke. If you are not careful, you may become like a dog with no sense at all.

The deer – a hunter goes to the forest and keeps a net hidden somewhere. Then, by his playing very sweet music, so many deer become attracted. The net falls, and at once all the deer are caught. Don’t hear mundane talk. Sri Caitanya Mahaprabhu once heard the sweet voice of a lady singing ‘Gita-govinda’ and ran towards her. Somehow His servant Govinda told Him, “O Prabhu, it is a lady singing.” Mahaprabhu then said, “If you had not saved Me, I would have gone to the ocean and drowned there.”

The fish – in catching fish, the fisherman attaches a thread (with a worm on a hook at its end) to a stick, and then drops that thread in the river. Thus, by the greed of the fish's tongue, he is at once caught. Try to control your tongue. Don’t be attached to good tasting foods. Be like Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami, who never cared even for salt, what to speak of other things. So many people want rich foods – but especially sannyasis shouldn't take such foodstuffs. Take only such things like simple boiled vegetables, otherwise material desires will come. Be very careful. This instruction is not only for males, but for females too.

The small baby – a small baby lives naked. Sometimes he laughs and sometimes weeps, and only his mother takes care of him. He is like a paramahamsa, like Nityananda Prabhu. Sometimes, Nityananda Prabhu would take off his clothes and then go naked to the courtyard of Sacimaiya (the mother of Sri Caitanya Mahaprabhu), and Mahaprabhu would give him His chaddar. Nityananda Prabhu is an avadhuta (beyond social etiquette) and because of this, being married or not married was inconsequential. We cannot imitate the character of transcendental personalities like him.
Don’t criticize what others are doing. A small boy is doing so many things, but after all, he is only a small boy. Similarly, all living entities are different, and it is not for us to criticize or find fault with what Lord Krsna has arranged for them.
A boy may sometimes put his toe in his mouth, and sometimes take a toy. Be like a boy. Do not be worried about what others are doing. Be carefree and oil your own machine.

An unmarried girl – there was a young lady who was not yet married. One day she was in her home and there was nothing to cook. There were a few vegetables, but no rice. Her mother and father were not at home. In the meantime, a gentleman from another village came to see if that girl would be a suitable bride for his son. Because her father was not at home, she told him, “Wait a little while.” There was no rice, so she went begging for rice. She was wearing many bangles and they were making some sound. She began thinking, “If this sound is heard by him, he will know I am very poor He will know that I am begging for rice when he hears the sound of the bangles, and he will not select me for his son.” She was very intelligent. She took off all the bangles but one, and there was no longer any sound.
What do we learn here? Jana-sanga-tyaga advaita-tyaga. Be far away from those who do not accept God as a person. Jana-sanga means the association of anyone other than those engaged in krsna-bhakti. Advaita means mayavadis. Don't associate with mayavadis or non-devotees, even if they are your mother and father. You can serve by other means, but don’t speak harikatha with them. Even if you have to mix with your family members, do not create a disturbance by trying to speak harikatha to them, because they have no faith in your ideals. They always think you are their child.
The unmarried girl took off most of her bangles so that her future father-in law would not see what she was doing. Similarly, do not disturb those who have no appreciation for what you are doing – like your parents or friends who are not interested in bhakti.

The arrow-maker – There was an arrow-maker, a blacksmith. He was so absorbed in making arrows that when a marriage party playing drums, singing and dancing passed by, he was not aware of it. Someone told him, “A very beautiful marriage party has just passed by.” He replied, “When? I didn't see it.” Be absorbed like this. Don't see what is going on here and there. Be absorbed in Krsna and not in nonsense. Better to be absorbed in nama-sankirtana: “Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” Then you will not hear anything else.

The snake – a snake lives and travels alone, and he has no house. He lives in rat holes and is always very careful. Even if you are at a far distance from him, he will know by “eye vibration” that you are there. (He has no ears, so he notices everything only by his eyes.) Similarly, always be very careful and alert for maya.
The spider – a spider produces thread from his own saliva and thus makes a web. After he has created his web, many flies or other insects become entangled in it, and he eats them. Then, when there is no further need for the web, he takes it inside himself. Similarly, God creates this world by Himself, through the agency of His maya, and later on everything enters in Him. He expands His personal potency from within Himself, displays the network of cosmic manifestation, utilizes it according to His purpose and eventually withdraws it completely within Himself.

The wasp – Srimad-Bhagavatam (seventh canto) states that a grass-worm confined in a hole of a wall by a wasp always thinks of the wasp in fear and enmity. Later he becomes a wasp, simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Krsna, who is the form of eternity, knowledge and bliss (sac-cid-ananda-vigraha) they will become free from their sins. Whether thinking of Him as their worshipful Lord or an enemy, because of constantly thinking of Him they will attain their spiritual bodies.”