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Kirtana, Japa and Rules

By: Mahanidhi Swami

Devotees often say, “There are no hard and fast rules in chanting Hare Kåñëa.” Thus anything goes in the name of nama-japa: chanting on tulsi beads a fixed number of rounds of the maha-mantra, Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare—Hare Rama Hare Rama Rama Rama Hare Hare.

Since there are no restrictions, many devotees think it’s okay to chant japa while surfing the I-net, driving a car, listening to a lecture, lying in bed, shopping, watching a video etc. etc. To prove their no rules argument, such devotees cite Sri Caitanya Mahaprabhu’s Siksastakam verse 2: niyamitah smarane na kalah, “there are no restrictions regarding REMEMBERING the holy name of Bhagavan Sri Kåñëa.”

Lord Gauranga only says here that there are no rules about remembering (smarane). Gauranga does not say there are no rules in nama-japa. Mahaprabhu comments on this verse saying: khaaite shuite yathaa tathaa nama laya, kaala-desha-niyama naahi, sarva siddhi haya, “There is no regulation (niyama) regarding taking the name (nama laya), even while eating or lying down; it will grant all perfection (sarva siddhi).” (Cc. 3.20.18) Using Mahaprabhu’s comment, many devotees conclude, “Just see Lord Caitanya said it’s okay to chant nama-japa while lying in bed, eating prasada, or doing anything…” Sorry, this argument is completely wrong.

In His comment above and in the entire Siksastakam, Lord Gauranga is glorifying the unlimited power, mercy and benefit of Sri Hari Nama-SANKIRTANA (paraà vijayate sri-kåñëa-sankirtanam!). In these two verses, Sri Caitanya Deva is not describing nama-japa, He is talking about the congregational chanting Sri Kåñëa’s sweet Holy Names. Sri Caitanya Mahaprabhu is saying you can remember or take Sri Kåñëa’s name anywhere, anytime in any circumstance. Of course, we should always remember Sri Kåñëa, and never forget the Lord for even half a moment (lava nimesha). And to do this we must always remember Sri Nama Prabhu, sing His holy names with every breath, and chant “Hari! Hari!” between every bite of food.

Yes, basically there are no rules regarding kirtana or sankirtana. BUT THERE ARE RULES IN CHANTING NAMA-JAPA. If we ignore these rules and chant japa incorrectly, then offenses will arise, and we will never attain our cherished goal of pure love for Radha-Govinda. The mantra shastras, Bhakti-rasamrta-sindhu, and the Gaudiya Vaisnava lawbook, Hari-bhakti vilasa no. 17 state many rules regarding chanting Hari-nama japa, the Gopala-mantra and other diksha mantras. One should try his best to follow the rules below to quickly achieve success in chanting Hare Kåñëa nama-japa:

SIX GENERAL RULES FOR NAMA-JAPA:

1. Avoid the ten offenses to Sri Nama Prabhu.

2. Daily chant the same fixed number of malas. (ganitrikaam grhita ca mantram HBV 17.71, 191) “After vowing to chant a certain number of rounds daily (16, 32, 64) one must chant every day without fail, and not chant less than that.” (17.191)

3. Chant on 108 tulasi beads mala.

4. Beads should be ROUND in shape. The mala should be arranged in order from the biggest bead to the smallest. (HBV 17.89)

5. One should not chant with unclean hands, or in an impure state e.g. without bathing, dirty cloth or in bed. (17.132, 137)

6. One must not chant japa while talking, lying down, walking or yawning.

SIX RULES FOR MAXIMUM JAPA BENEFIT: (HBV 17.121)

1. Concentrate on Nama by withdrawing your mind from ALL other attractions (distractions).

2. Cleanliness of mind, body, cloth, asana and chanting place.

3. Chant Nama while continually meditating on the meaning of the Hare Kåñëa maha-mantra.

4. Observe strict silence while chanting japa.

Hari-bhakti Vilasa (17.132-3) confirms this point: “If one speaks while chanting nama-japa, his japa will be fruitless. If while chanting nama-japa one engages in speaking, walking, lying down on bed, thinking of something else, sneezing, hiccupping, yawning, or having an agitated mind, one cannot attain perfection in his nama-japa.” In other words, it is best not to speak ONE WORD until you finish your daily quota. If you do this, your mind will become very strong, pure, peaceful and determined. Then you can call yourself a Kåñëa bhakti-YOGI, a serious practitioner of devotional sadhana. Obviously, any form of “interaction” with one’s mobile phone is breaking this law of silence. Be careful, perfection is not a joke. Will you take your mobile to Goloka Vrndavana?

5. Maintain a peaceful mind, heart and attitude during nama-japa.

6. Chant japa with intense eagerness, interest and enthusiasm.

There are three ways of chanting Sri Kåñëa Holy Names: loudly, softly or silently. Loud chanting means speaking the maha-mantra loud enough that someone can hear it. This is kirtana or sankirtana; IT IS NOT NAMA-JAPA. It is said that Namacarya Thakura Haridasa daily chanted 192 rounds; 64 chanted loudly as kirtana, 64 inaudible whispering japa (upamshu), and 64 silent in the mind (manasic). In ISKCON’s beginning days, Srila Prabhupada set the example of early morning chanting by sitting in the temple with his disciples and chanting ONE round loudly. This anecdote however, does not mean that nama-japa should be chanted loudly. Although there are three forms of chanting Hare Kåñëa, there are only two forms of chanting nama-japa on beads: inaudible whisper (upamshu) and silent mental chanting (manasic). Hari-sauri personally told me that Srila Prabhupada chanted very softly to silently in upamshu.

In Bhakti-rasamrta-sindhu, Srila Rupa Gosvami describes sankirtana and japa as two distinct practices. Of the sixty-four limbs of bhakti-sadhana, number 32 is sankirtana (uccair bhasha), “loud euphoric congregational chanting of Hare Kåñëa” and number 33 is japa, “silent meditative chanting on beads.” The specific japa verse says: mantrasya su laghu uccharo japa ity abhidhiyate, “very, very silent muttering or utterance of the maha-mantra is called japa.” In correct upamshu japa, one mentally focuses on the meaning of the maha-mantra while fine tuning his hearing to the silent movement of the maha-mantra inside the mouth. The tongue and lips are barely moving as the mantra almost silently resonates within the mouth. The more one meditates on the meaning and concentrates on the “silent sound within his mouth and heart,” the more and more silent the chanting becomes. Eventually, the mantra meaning and sound merge in the totally absorbed, silent chanting of Hare Kåñëa within the mind. Soon Sri Kåñëa’s sweet all-attractive form arises from the concentrated mind, heart and internal hearing. This is manasic japa.

The basic point is that japa chanting is a solitary and silent contemplative practice. We say “I am chanting japa”, but here the word chanting really means “silently speaking” or mentally uttering inside the mouth; unheard outside of one’s lips. Nama-japa is a deep, powerful form of meditation requiring seriousness of purpose, sense and mind control, and the utmost absolute concentration. Nama-japa brings one face to face with Radha-Kåñëa within the silent recesses of one’s pacified and pure heart.

Please take your nama-japa very seriously. Attentive, concentrated nama-japa is the best, quickest, easiest and most blissful way to fall in love with Kåñëa, and enter the eternal realm of joy-filled Vrndavana to lovingly serve Radhe-Syama forever.

Om tat sat! Jaya Jaya Sri Radhe!

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Hari’s Radha Japa

By: Mahanidhi Swami

Hari sits alone in a kunja mandira by the Yamuna’s shore. Like the king of yogis, Yogindra Krishna meditates on the radiance of Radha’s lotus feet. His eyes full of loving tears, Shyama always and repeatedly mutters the two enchanting syllables RA DHA. May these two supremely astonishing, blissful and rasa-filled syllables RA DHA always manifest in my heart.” (Radha-rasa-sudha-nidhi 96)

A Verse Meditation:

Look at a beautiful painting of Sri Radha;

Read the verse above with full concentration;

Pray to Radhika for the memory power or shakti to remember it;

Close your eyes;

Chant japa while immersing your mind and heart in this divine illumination.

Jai Jai Sri Radhe!

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12th offense in nama-japa

By: Mahanidhi Swami

I hope and pray that none of you, my devoted friends present here, are committing the dreaded 12th offense, which is to leave your mobile phone on in any mode; ring, vibrate, silent or sms while chanting japa. Traditionally, all vaishnavas doing nama-bhajana try to avoid the ten offenses listed in the Padma Purana. In 1900, Srila Bhaktivinoda Thakura introduced “inattention” as the 11th offense in chanting. Inattention has three forms: indifference or no attention; laziness, and distraction, which means attraction to other objects i.e. mobile phones.

Although mobile phone distraction can be seen as one form of inattention, I am introducing it as the 12th offense to focus on it and to impress the modern chanters. The book entitled, Nama Aparadha Ten Obstacles to Attaining God” defines an offense as something which acts against one’s spiritual success by taking the flow of one’s affection away from the Supreme Lord. We should chant japa with undivided attention (avyagra-dhiyaù) and an undivided mind and heart. But if our hearing, feeling or seeing is divided between the mobile and the Holy Name, the mobile will win and we will lose; lose our chance to chant attentively and pleasingly.

Show Krishna you care for Him, and prove to Krishna that you really want to love Him. Fully turn off your mobile, enter the spiritual world of Vraja with Radhe-Syama, and forget the synthetic world of microwaves. At least for two hours, 1/12th of our day, we should be absolutely fixed and focused on hearing, feeling, seeing and serving Sri Kåñëa’s sweet Holy Names in japa; simply Kåñëa, the beads and me. Resist, with your greatest resolve, the gnawing tendency to be attracted to the distraction called mobile.

The word mobile means movable, and that’s exactly what mobile phones do; move your mind and heart away from Krishna. A yogi of devotion, however, calms and centers his mind on Krishna’s Holy Names in japa, like a candle flame burning steadily in a windless place. From the beginning of humanity, all yogic paths have stressed sense control for success. From now on into the 21st cyber century sense control will mean “cell control”. Perfection in any yoga path will now depend on how much the practitioner can control the use of his mobile phone.

Use it sparingly, only when needed and save your time for sadhana. Don’t spoil your life, and cells, by whiling away your ever diminishing treasure called time. Our priority should be singing for the Person Syama, not playing with the plastic samsong. Although mobiles have become a mass mania, devotees should be careful that mobile phones don’t take over their lives.

Whenever one has the chance, he should take a mobile phone vacation. Try and see how many hours a day, or days during a vacation, you can live in Hari nama-bhajana WITHOUT YOUR MOBILE PHONE. Some devotees I know keep their cell phones OFF all day until 8 p.m. Then for one hour they handle their calls and messages. The rest of the day they spend in sadhana-bhakti. Indeed, they are very fortunate.

I hope some of you have become inspired by this, and will now fully turn off your mobiles during japa. I guarantee that you will get a wonderfully fulfilling experience in your Hare Krishna nama-japa by doing this. Om tat sat! Jai Jai Sri Radhe!

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A Sweet Ending

By: Mahanidhi Swami

Madhurena samaapayet is one rule of poetic composition practiced by Vaisnava authors, which means that a literary work should conclude in a mood of special sweetness. Simply said, the Sanskrit term madhurena samapayet means, “One should end on a sweet note.” Srila Prabhupada put it this way, “Everything ends well in transcendental bliss!”

Following this poetic maxim, Srila Sukadeva Gosvami concludes the Tento Canto narration of Sri Krishna’s pastimes (Cp.90) by describing Krishna’s blissful water sports with His beautiful queens in the lotus-filled water pools in Dvaraka.

To conclude the 12th Canto and the 18,000 verses of the complete Srimad Bhagavatam, Srila Sukadeva Gosvami wrote a very, very important verse. Since this is the last verse of his entire literary work, certainly Srila Sukadeva Gosvami would “conclude everything on a sweet note”,madhurena samapayet. And he does!

The concluding verse of the entire work contains all the unlimited sweetness of Bhagavan Sri Krishna’s form, qualities and pastimes, which are so beautifully depicted and personally manifest on every page of the Srimad Bhagavatam. This most glorious and uniquely pure Purana ends with the following sloka glorifying the supreme, unlimited power of Bhagavan Sri Krishna’s Holy Name, which compresses within it the power of unlimited majesty and the enchantment of ultimate sweetness:

nama-sankirtanam yasya, sarva-papa pranasanam

pranamo duhkha-samanas, tam namami harim param

“Performing Nama Sankirtana, or congregational chanting of the Holy Name of Bhagavan Sri Krishna, completely destroys all kinds of sins (prarabdha, aparabdha, kutam, bijam), and subdues all miseries. Thus I offer my respectful obeisances unto the Supreme Sri Lord Hari.” (Srimad Bhagavatam 12.13.23)

To conclude his most amazing and revelatory commentary on the entire Srimad Bhagavatam, Srila Visvanatha Cakravartipada says, “I offer respects to Govardhana, the best of the Bhagavan Sri Krishna’s servants. Lastly, I offer repeated respects to Radha Kunda and Krishna Kunda!”

Indeed, this is the ultimate in madhuram samapayet!

As the Srimad Bhagavatam concludes on a sweet note about the Holy Name, we pray that all the devotees will conclude their lives of loving service on the sweet notes of Sri Krishna’s Holy Names,

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare!

The Skanda Purana (HBV 11.234) proclaims the stupendous sweetness of Sri Krishna Nama:

madhura madhuram etan, mangalam mangalanam

sakala nigama valli sat, phalam cit svarupam

sakrd api parigitam, sraddhaya helaya va

bhrgu vara! nara-matram tarayet krishna nama

O Bhrguvara! Sri Krishna Nama is the sweetest of all sweet things and the most auspicious of all that is auspicious. Bhagavan Sri Krishna is the fully-ripened fruit of the flourishing creeper of the Vedas, and the embodiment of divine knowledge. If someone chants Sri Krishna’s Holy Name only once, be it with faith or contempt, he is immediately delivered from the ocean of birth and death!

Sri Harinama Sankirtana ki jai!

Namacharya Srila Haridasa Thakura ki jai!

Kali-yuga Patita Pavana Sona Avatara Sri Gauranga Mahaprabhu ki jai!

Jai Jai Sri Radhe!

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Question on 16 Japa Tips

By:Mahanidhi Swami

a. Please clarify tip 4 “return to mental japa as soon as possible”.

Sanatana Gosvami Hari Bhakti Vilasa 17.157-163 describes three forms of japa: distinct loud or soft (vachika) indistinct loud or soft (upamshu) and mentally contemplating each syllable while meditating on the meaning of the mantra (manasic). Most Gaudiya Vaisnavas chant manasic japa silently within the mind without moving tongue or lips. Manasic japa requires the most concentration and absorption. Try it and you will see, it is not easy. Verse 159 says manasic japa is one thousand times more beneficial then regular spoken japa! Words here are just suggestion for improving and intensifying our experience in japa. The main principle is to hear with a concentrated and surrendered heart joined with a mind fixed on the transcendental meaning, form, qualities and pastimes of SRI HARINAMA.

b. Why are you saying chant at dawn and dusk when most say dawn is good and evening in the mode of ignorance? Also in a lecture Srila Prabhupada said to move the tongue during japa, so what to do?

If you can chant manasic japa, that’s best. And surely Srila Prabhupada will approve for he said, ” Judge a practice by the results you perceive. “As the day starts with mangala aratika and japa, it should end with sayana aratika and japa. Of course, the best time to meditate on nama, rupa and lila is 3 am to 6 am.

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16 Japa Tips

By: Mahanidhi Swami

1. Dawn and dusk are best for japa because the air is pure and the density of distracting vibrations is less.

2. Bathe or just wash hands, feet, face, and mouth before sitting for japa.

3. Observe silence (besides japa) and avoid all distractions, both internal and external.

4. Sit in the same place at the same time daily. Facing east or north enhances concentration.

5. Resolve to complete a certain minimum number of repetitions. (rounds or malas)

6. Recite prayers before the recitation.

7. Repeat the mantra aloud for a few minutes, and then recite silently. If the mind wanders, recite loudly again or whisper for some time. Return to mental japa as soon as possible.

8. Focus your attention exclusively on the mantra sound.

9. Close your eyes, and mentally recite the mantra slowly with devotion and one-pointedness (ekagrata). As the mind becomes still and concentrated, mental japa speed will automatically increase.

10. When you repeat the mantra, visualize that Bhagavan Sri Krishna is sitting in your heart, sending purity into your mind. Believe, understand and perceive how the mantra is elevating you to the spiritual dimension of seeing your eternal identity. The mantra is liberating you from all your negative karmas, worldly desires and cravings for unnecessary things, and revealing your personal loving attraction to Sri Krishna.

11. Do not perform japa in a hurried manner.

12. Be vigilant and alert during japa. Open your eyes or stand if dullness overcomes you.

13. Be regular in the number of daily rounds (malas or recitations of the Holy Name).

14. Maintain your japa practice with tenacity and perseverance.

15. Recite japa during any free time, especially at the daily junctures (morning, noon, and evening) and before sleep.

16. Upon completing japa, sit a few minutes meditating on Radha-Krishna and your relationship with Them. Think how you can be a better person by trying to live moment to moment for the pleasure of Sri Krishna and the happiness of everyone around you.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Jai Jai Sri Radhe!

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Seven Jhulana Japa Meditations

By:Mahanidhi Swami

Until Sravana Purnima, all the Thakurjis in Vraja will be enjoying their 12 day swing festival (jhulanotsava). Below are translations of some popular Hindi and Bengali jhulana bhajanas. As a practice of lila-smarana (meditating on Radha-Govinda’s pastimes), you can chant the maha-mantra while contemplating upon these translations. Follow these steps and experience the result:

1) Before japa, first slowly read one bhajana translation. While reading, try to visualize the Divine Couple, the sakhis, the forest scene, and all the props.

2) Slowly read again, increasing the visualization while trying to identify with the feelings and sevas of the sakhis attending to the Divine Couple.

3) Close your eyes, try to recapture the scene, sevas and feelings being exchanged between the sakhis, and the Divine Couple, Radha Govinda Yugala.

4) Open your eyes, read the entire piece again out loud.

5) Close your eyes and begin chanting japa while trying to “mentally see and feel” and enter into and serve everything you read about.

Without a doubt, if you do this sincerely you will have an amazingly sublime and sweet experience during your jhulana japa.

1) The sakhis are gossiping from house to house in Varsana: “Hey sakhi! Quickly, get dressed so we can go meet the gallant Shyamasundara.” After Lalita and Vishakha dress Radhika, everyone rushes to the site of jhulana. Along the way they joke and laugh with each other in great fun. Overwhelmed with joy they meet Shyama. When Radha and Krishna gaze at each other Their minds spin with amorous desires. Mohana dasa looks on in bliss as the Divine Couple sit together on the swing, and the Vraja-gopis push them back and forth.

2) Shyama becomes intoxicated with the joy of jhulana while swinging with Gauri (Radha) on His left side (jhulato shyama, gauri bama—ananda range matiya). Slightly smiling at each other, Radha-Shyama arouse the mood of amorous enjoyment. While sweetly gesturing, Radhika’s girlfriends sing and push the swing. Swarms of bees hover around the fragrant flowers decorating that golden swing. Shyama looks like a rain cloud, and playful Rai looks like a brilliant lightning strike embracing His left side.

Their moon lockets and necklaces of star-shaped jewels toss about as Radha-Shyama embrace each other. The mrdangas pound out enchanting sounds—bi-dhi, bi-dhik, a-di-ya and tini-na, tini-na, and ta-ti-ya! It is impossible to describe the atmosphere which is saturated with the high-pitched singing of the gopis. Their bangles, ankle bells and tinkling waistbells mix sweetly with the jhunara (large karatals) which resound—jha-na, jha-na, jha-na, jha-ti-jha! Overwhelmed in joy, Uddhava dasa takes shelter at the lotus feet of Radha-Mohana.

3) “Sakhi, look! As Yugala-kishora swing they look like a blue sapphire set in gold.” Relishing the beauty of Their faces, Lalita and Vishakha happily push the swing. As playful Rai’s sakhis surround the flower decorated swing, thick rainclouds rumble overhead. The sakhis drown in ecstasy as they swing the Divine Couple. While clapping, some sakhis tell lovely-faced Radha, “Hold Your Pranavallabha tightly!”

As Radha-Shyama swing faster and faster, Their hair loosens and beads of perspiration glide from their moon-like faces like drops of nectar. The sakhis wave chamaras to relieve Radha-Shyama’s fatigue. While watching from the tree branches, the bees and cuckoos call out, “Jaya Jaya Radha-Krishna! Jaya Radha-Krishna!” Jagannatha dasa says, “O when will I behold Yugala-kishora’s beautiful jhulana-lila in the groves of Vrindavana?”

4) With sweet-faced Radha sitting on His left, that topmost gallant lover appears to be floating in an ocean bliss as He joyfully swings on the elegant hindola. The amazing sight of their matchless beauty has captivated the entire universe! Overwhelmed by the irresistible enchantment of Radha’s beautiful face and enticing eye gestures, Shyama kisses Kishori again and again. As Radha’s voice falters, the Divine Couple succumb to Cupid’s spell!

5) O Vrishabhanunandini! Come let’s go for the swing pastimes. In this monsoon month the auspicious day of teej has arrived. Dark black clouds are showering tiny drops of rain and enthralling everyone with their romantic rumbling. O Kishori! O Karunamayi Radhe, who removes the misery of all! The beautiful swings on the branches of the kadamba tree are anxiously waiting to serve Your exquisitely divine form. O Vrajeshvari! Please accept our humble request. Wear a bright and colorful sari and approach the swing. The soft radiant glow of Your sweet face humbles the effulgence of the moon, and a gentle smile adorns Your lovely face.

6) O Radhe, Your splendid form is decorated with ornaments, and Your beautiful lotus eyes are anointed with black kajal. O Pyarijeu! Please come for the swing pastimes and show Your mercy to the anxious monsoon clouds. O Vrishabhanu-dulari, You are very wise and intelligent, so please give up your maan, angry disposition, toward Shyama. Your beloved Rasika Priyatama Shyama is eagerly waiting for You. When Vilasini Radha arrives at the jhulana, Krishna folds His hands in supplication and says, “O Radhe! I bow down to Your lotus feet.”

7) O Bihariji! You forever relish swing pastimes in Vrindavana. Just see how the pleasure groves of Vraja are covered with a blanket of green! Here stands Nanda Bihari and Bhanu Dulari. O how sweet the Divine Couple look in our eyes! You are standing so enchantingly on the banks of the Yamuna, wearing a beautiful colored dress. The kadamba trees are full of blossoming fragrant flowers. The shining black luster of Ghanashyama mixes with the resplendent golden complexion of Radha like a lightning flash in a raincloud. Seeing this fills our hearts with joy. Shyama’s eyes are like chakora birds drinking the sweet nectar of Radha’s moon-like face. And the sakhis are like a thread of love serving Their lotus feet.

JAI JAI SRI RADHE!

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What is the Identity and Function of Sri Guru? Part Four

By: Mahanidhi Swami

In the form of the Vyasa-deva, Bhagavan Çré Krishna has revealed the hidden meaning of the Vedas to the ignorant conditioned souls of Kali-yuga by compiling the Srimad Bhagavatam, the sun-like spotless Purana.

While in a state of samadhi Vyäsa-deva realized the esoteric teachings of the Bhagavata Purana by the mercy of his spiritual master, Sri Narada Muni, who learned the spiritual science from Lord Brahma.

Vyasa-deva is the greatest acarya because he was

directly empowered by the Supreme Lord to make the Vedic wisdom available in the present age. Without Vyasa-deva we would be nowhere, wallowing in the mud of ignorance; trapped in the darkness and illusion of material sense gratification.

Srila Vyasa-deva is the divine propagator, a shaktyavesh avatara, in whom the divine power of transcendental knowledge has been infused. Vyasa-deva has been directly empowered and directed by the Absolute Truth to preach the word of God.

Sri Guru, the spiritual master is the living spokesman, the contemporary representative of Vyasa-deva. The enlightened spiritual discourses given by the bona fide guru are based on his constant and uninterrupted realizations of the activities of the Supreme Absolute Truth, Sri Krishna, as described by Srila

Vyasa-deva in the Srimad Bhagavatam.

The true guru is the enlightened guide, the merciful master, the messiah of harmony. He not only teaches the science of God, but he demonstrates practically by his pure actions that he is the dearest servitor of the Supreme Lord.

Sri Guru thinks, speaks and acts only in terms of his eternal relationship with the Absolute Truth. The sad-guru has perfect knowledge of the personal Godhead, and he constantly associates with the Lord in a most direct and intimate bond of divine love.

The divine guide is fully competent to dispel the darkness of ignorance and remove all doubts from his disciple. He is capable of delivering his disciple to the beautiful lotus feet of Lord Sri Krishna in the spiritual sky. Sri Guru has the power, granted by

God, to establish the bewildered conditioned soul in his eternal position as a loving servitor of the Supreme Lord Krishna.

Sri Guru manifests in two forms: the quiet director or

Paramatma within the heart, and the external preceptor who teaches us by realized knowledge and spotless behavior. Both gurus help bewildered souls reach spiritual perfection. However, in the conditioned state one cannot hear the wise counsel of the inner guide. Therefore, the external manifestation of the

Paramatma as Sri Guru is my only hope.

Srila B.R. Sridhara Swami once said, “Sri Guru is the divine messenger of immortal hope and joy in this mortal and miserable world.” Acaryas say the spiritual master is Sri Krishna’s krpa-shakti murti, the very form of Lord Krishna’s mercy and love freely accessible to the suffering souls.

Sri Guru is the spiritual counterpart of the famous ATM machines which leading banks scatter around major cities to offer “Any Time Money” to eager customers thirsty for cash. So just how is Sri Guru an ATM? To anyone, at any time and any place the spiritual master gives the true wealth of Sr Krishna’s

eternal loving service. Therefore, Sri Guru is a Krishna conscious, walking ATM machine giving “Any Time Mercy.”

The mercy of Sri Guru is freely available to all who are willing to accept it. Being completely surrendered to the Supreme Lord, Sri Guru is always engaged in Krishna’s service, and helps others to do the same.

Sri Guru ki jai!

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The First Vyasa-puja Celebration Part Five

By: Mahanidhi Swami

Srila Vrndavana dasa Thakura describes how Caitanya Mahaprabhu instituted the first Vyasa-puja ceremony in 1509 a.d. through Sri Nityananda Prabhu in Shrivasa Angana, Mayapura:

“Srivasa Pandita, the head priest for the function, gave Lord Nityananda a flower garland to offer to a painting of Vyasadeva. Holding the garland in His beautiful lotus hand, Nityananda Prabhu hesitated and began glancing here and there as if He was looking for someone. Then to everyone’s surprise,

Nityananda offered the garland to Sri Caitanyadeva instead. At that moment, Lord Caitanya immediately manifested His six-armed form, sad-bhuja).” (Caitanya Bhagavata (Madhya khanda chp. 5)

Thus, Sri Nityananda Prabhu completed the Vyasa-puja ceremony by offering a garland to that personality from whom everything emanates and whose empowered incarnation is Sri Vyasa-deva. By this Nityananda Prabhu established the real

meaning of Vyasa-puja by worshiping the Supreme Lord Himself in the form of Sri Caitanya Mahaprabhu.

Lord Gauranga is the guru of Sri Nityananda Prabhu. This is the basis of the worship performed by Lord Nityananda. Therefore, the worship of Vyasa-deva, therefore, is actually the worship of Lord Gauranga in the form of the present acarya.

Although Sri Krishna and Sri Baladeva Prabhu are identical withSri Caitanyadeva and Sri Nityananda Prabhu, Their activities are different. Nitai and Gaura are the supreme masters, the Supreme Lords, yet they play the role of devotees. The dual Lords act as devotees in order to teach Their servants the art of

devotional service. Thus, in this pastime from Caitanya

Bhagavata, one Lord, Nityananda, is teaching us that the ultimate recipient of the worship of Vyasa-deva or the spiritual master is the Supreme Lord, Sri Krishna Caitanyadeva. Sri Nityananda Prabhu, Lord Balarama, is the ultimate source of the spiritual function of the acarya.

In the scriptures, Sri Krishna tells Uddhava that the acarya is the manifestation of Himself:

acaryam mam vijaniyan, navamanyeta karhicit

na martya-buddhyasuyeta, sarva-deva-mayo guruh

“One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”

(SB 11.17.27)

If Sri Guru is not regarded as identical with the Supreme Lord, the worship of the acarya is not properly performed, and the said worshiper will not realize the true purport of the Vedas.

yasya deve para bhaktir, yatha deve tatha gurau

tasyaite kathita hy arthah, prakashshante mahatmana

For one who has unflinching faith in the lotus feet of the Lord, as well as in the spiritual master, the real import of Vedic knowledge can be revealed. (Shvetashvatara Upanishad 6.23)

Lord Balarama is non-different from Sri Nityananda Prabhu. However, Lord Nityananda plays a unique role in that He is the connecting link between all conditioned souls and Sri Caitanya Mahaprabhu, who is non-different from Radha-Govinda. The conditioned souls have no access to Lord Balarama in the spiritual world, but here in the material world everyone can access the mercy of Lord Nityananda.

Sri Guru is empowered by Sri Nityananda Prabhu to save the fallen souls from the clutches of Maya. As Nityananda Prabhu’s delegated authority, the spiritual master liberates the conditioned souls from material world by engaging them in the direct service of

Lord Nityananda.

The story of Srila Raghunatha Dasa Gosvami’s

approaching Sri Caitanya shows the necessity of first receiving the mercy of Sri Guru and Lord Nityananda before one can attain the service of Bhagavan Sri Krishna Caitanyadeva.

Sri Guru ki jai!

Jai Jai Sri Radhe!

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Vyasa-puja Begins with Obeisances Last Part

By: mahanidhi swami

In Bhajan Rahasya, Srila Bhaktivinoda Thakura mentions a pancaartrika-mantra, aim gurudevaya namah, as the seed mantra for worshiping the spiritual master. The word namah is also uttered by all disciples whenever they offer respects unto the lotus feet of their respective spiritual masters.

But exactly what does the word namah mean? In general, namah means, “I am offering obeisance unto the lotus feet of my beloved Gurudeva.” On a deeper level, namah means to submit one’s self with the meditation, “I am giving uphmy worldly vanity and false ego. I renounce the false sense ofhbeing the supreme controller and enjoyer.”

The word namah means saying no to false ego, killing the false identity, and fully surrendering to the mastership and control of God standing before you as Sri Guru.

Renouncing one’s pride or vanity is actually the first object to be offered in one’s worship of Sri Guru. Therefore, the act of offering obeisances to the spiritual master means to give up thepride of thinking one’s self the doer, possessor and enjoyer of anything in this world.

The real Vyasa-puja begins here. The moment the disciple realizes this and acts solely for the pleasure of Sri Guru, he engages in the true worship and eternal service of his spiritual master.

I pray that someday I can fall at Srila Prabhupada’s lotus feet, and with the full backing of my dedicated heart, utter this phrase, “Dearest Gurudeva, please accept my most respectful and humble obeisances.”

Om Tat Sat!

Sri Gurudeva ki ja!

Jai Jai Sri Radhe!