,

The Truth of Manjari Sadhana part four

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued. Note: The following entries are unedited, presented as it is, downloaded from Net.

Madhyahna Lila 10:48 a.m. to 3:36 p.m.

Vrinda-devi said, “O Narada, please hear attentively. Having entered the forest and having played there with his friends for a while, Sri Krishna then gladly sports there, in the forest by means of various pastimes. Then, having deceived all, and surrounded by two or three friends, Sri Krishna, being eager to see his beloved, would gladly go to the rendezvous.

Radha too, who had come home, on seeing Krishna , goes, after deceiving her elders, under the pretext of Sun-worship etc. or for collecting flowers, to the forest with a desire to meet her lover. Thus Radha-Govinda, having, after many efforts, met in the forest, gladly sport there for the (whole) day with various pastimes.

Sometimes Radha-Govinda get upon a swing and are rocked to and fro by their friends. Sometimes, Hari, deceived by the bevies of his beloveds, is seen, searching his flute dropped from his hand, and hidden by his beloved. Sri Krishna, made to laugh by them by means of merriment, remains there.

At times Radha Govinda Yugala the forest endowed with vernal breezes, and sprinkle each other with water (mixed with) sandal, or with water (mixed with) saffron etc., released from syringes, or smear each other with mud. In the same way, the friends also sprinkle them (with water etc.) and Radha-Govinda also sprinkle them.

Then Radha-Govinda, O Narada, being tired due to many pastimes proper for the time in the groves endowed with vernal breezes on all sides, resort, with their attendants, to the root of a tree, and sitting on a divine seat, drink liquor.

O best sage. Then Radha-Govinda, intoxicated due to the liquor, with their eyes closed due to sleep, holding each other’s hands, being under the influence of Cupid’s arrows, and desiring to sport, enter, with their words and mind stumbling on the path. There Radha-Madhava sport like a female elephant and (the male elephant,) the lord of the herd.

All the friends also, intoxicated by wine, and with their eyes troubled by sleep (i.e. drowsy) sleep all around in the charming bowers. Again and again incited by his beloved, Krishna , the lord, would go near all, with a separate body (for each) and simultaneously.

Having satisfied all of them as a lord of elephants satisfies the female elephants, Sri Krishna would, along with his beloved Radharani and with them, go to the lake to sport.

Then Radha-Govinda, with their attendants, sport bet-ween themselves by sprinkling water (on each other). They are adorned with garments, garlands, sandal (-pastes), and also with divine ornaments. O sage, I have there, in a chamber full of divine gems, on the bank of the lake, already arranged fruits and roots.

Hari, having eaten first, and being clasped by his beloved, and being served by two or three (maids) would go to a bed made of flowers. There, being served (by them) with tämbulas, fans and shampooing of his feet, Sri Krishna laughing with them, and remembering his beloved rejoices.

Radhika too, when Hari is asleep, extremely delighted along with her attendants,. having put her heart into him, eats what is left over (by him). Having but eaten a little there, Radha would go to the bed-chamber to see her lover’s face as the female cakora bird sees the moon. The maids there have told (her) about his having chewed the tämbula. Kishori also chews tämbulas and distributes them among her dear friends.

Krishna too, desiring to hear their free mutual talk, though sleepless, covers himself with a piece of cloth,. appearing as if he is asleep. Those too, looking at one another in jest, and getting the hint from somewhere, biting their ton-gues with their teeth, look at one another’s face.

Merged as it were into the ocean of bashfulness, the sakhis do not say anything for a moment. Just after a moment, having removed the piece of cloth from his body, and saying ‘You were really asleep’ they laugh and make Krishna laugh too.

Thus sporting with the sakhis by means (of jokes etc. causing) laughter, and having, for a moment, experienced the pleasure of sleep, Shyama sits upon the seat gladly spread by the manjaris, and Radha-Govinda having mutually staked necklaces, kisses, embraces and garments, play with dice preceded by jocular talk.

Though defeated by his beloved Krishna, saying, ‘I have won’, pro-ceeds to seize Radha’s necklace etc. and is beaten by her. Thus beaten by Radha on his lotus-like face with her hand Krishna, being dejected in his mind, thinks of going. “If, O honourable lady, I am defeated, then accept what is staked (viz.) kisses etc. offered by me.”

On his saying so Kishori would act like that to see the crookedness of his eyebrows and to hear his words of reproach. (Padma Purana, patalakhanda cp. 83.44-75) More part five. Radha-kunda nitya-lila ki jai! Radha Govinda Yugala seva ki jai! Jaya Jaya Sri Radhe!

,

The Truth of Manjari Sadhana part three

Mahanidhi Madan Gopal Das

 

This is part of our Padma Purana raganuga sadhana article series. The ancient Vedic pramana titled Padma Purana tells how Narada once came to Vrindavana, and asked Vrinda-devi to tell him about Lord Hari’s daily eight-fold pastimes in Vrindavana, the asta-kaliya-lila.

Since this is a long discussion, we will present it in parts. By reading this, one learns that the Padma Purana is the source book for famous asta-kaliya-lila granthas written by various Gaudiya Vaisnava acharyas in the 15th and 16th century. The famous Krishnaika Kaumudi, Govinda Lilamrta, and Krishna Bhavanamrta base their material on this Puranic authority.

Note: The following entries are unedited, presented as it is downloaded from Net.

Srimati Vrinda-devi said, “O Naradaji, now I will describe Radha-Krishna’s asta-kaliya-lila beginning with nishanta-lila.

Nishanta Lila 3:36-6 am.

O Narada, I shall also tell you the secret since you are a devotee of Krishna. In Vrindavana which is charming and adorned with fifty bowers, in a chamber with divine gems, in an arbour of the desire-yielding tree, Radha Govinda Yugala embracing each other remain (in a) sleeping (position), though later Radha-Govinda are awakened by birds obeying my orders.

Radha-Govinda have obtained great joy due to a close embrace and are afraid of its being disturbed. Radha-Govinda do not at all desire to get up from the bed. Then Radha-Govinda have to get up from their bed when awakened with various notes made on all sides and repeatedly by groups of sarikas and parrots etc.

Seeing Radha-Madhava seated gladly on the bed, the friends enter (the bower) and offer Lila Yugala services appropriate for that time. Then Radha-Madhava, having got up from the bed by the notes of sarikas, overcome with eagerness go to their respective houses.

Pratah Lila 6-8:36 a.m.

In the morning, Krishna, awakened by his mother, quickly gets up, and having with Baladeva brushed his teeth and being allowed by his mother, goes, being surrounded by his friends, to the cowstall.

O brahmana, Radha too, awakened by her friends, gets up from her bed, and having brushed her teeth would then smear her body with unctuous substances. Then Radharani goes to the quandrangular for bath. There Kishori is bathed by her friends.

(Then) Radha goes to the chamber for decoration, and there her friends decorate her with ornaments and various divine fragrant flowers and unguents. Then when, with effort, her friends request her mother-in-law and then Radhika is invited along with her friends by Yasoda to cook good food.

Narada said, “O Vrnda, how is it, O goddess, that Radha is invited by Yasoda to cook food, when there are foremost cooks like Rohini mata?”

Vrnda replied, “I have formerly heard from the mouth of Katyayani that in olden days she was granted a boon by Durvasa. And O great sage the boon was: ‘O respectable lady (Sri Radha), the food which is cooked by you, would be, as a result of my favour, sweet and vying with nectar, and would in the same way promote long life of the eater (of it).’

“Thus Narada, Yasoda, loving her son, every-day calls Radha to her home to cook Krishna’s breakfast. Yashoda is thinking, ‘my son, due to longing for sweet (food), would, (after eating it) live a long life.’

Allowed by her mother-in-law Jatila, Radha, being delighted, would go to the house of Nanda. Going there with the multitude of her friends she cooks there also. Krishna also, having milked the cows and having some others got milked by (other) men, comes home surrounded by his friends at the words (i.e. order) of his father.

Having smear-ed his body with unctuous substances and having had shampoo-ing and after being gladly bathed by servants, Shyama puts on washed garments, a garland, and has his body smeared with sandal.

With his neck and forehead shining due to the hair on his head separated and tied at two places, with the hair redden-ed by the dot on the forehead resembling the moon, and shining, with his hands delightfully glittering with jewelled bracelets, armlets, and bracelets worn on the upper arm, with his chest shining due to a pearl necklace, having put on ear-rings resembl-ing crocodiles.

Sri Krishna, holding the hand of his friend, and being followed by Baladeva, would enter the dining hall, after being again and again called by his mother. Then, surrounded by his friends and brother, making them laugh by means of (anecdotes etc. causing) laughter, and himself laughing with them, Gopala eats various kinds of food.

Having thus eaten (food), having sipped (water), having rested on a cot for a while, and distributing and chewing the tämbüla given by the servants.

Purvahna Lila 8:36-10:48 a.m.

Krishna, having put on the dress of a cowherd, with the flock of cows going ahead of him, followed on the path by all the residents of Vraja with love, having saluted his father and mother, and having sent back properly the host (following him) with a glance, would go to the forest. (Padma Purana, patalakhanda cp. 83.18-44) more in part four. Radha-Krishna asta-kaliya-lila ki jai! Sri Vrnda-devi ki jai! Narada Muni ki jai! Jaya Jaya Sri Radhe!

,

The Truth of Manjari Sadhana part two

Mahanidhi Swami

 

Lord Shivaji said, “O Narada, to perform raganuga bhakti sadhana one must meditate as follows:

“The sadhaka should meditate upon his eternal spiritual body as being a charming, beautiful young woman. This sakhi (manjari) knows many crafts and arts. Although the manjari is fit for Shyama’s enjoyment, she will refuse if solicited by Krishna.

 

“The manjari is a follower of Radhika, and she is completely devoted to serving Sri Radha. The manjari loves Radhika even more than Krishna. Throughout the day, the manjari serves to unite the Divine Couple, Radha Govinda. The manjari tastes the topmost bliss in serving Radha and Krishna.

“Thus meditating upon one’s eternal identity in this way, the raganuga sadhaka should meditate and serve Radha-Krishna from the earliest part of the day til late night. “ (Padma Purana, patalakhanda cp. 83.1-11) Manjari svarupa dhyana ki jai! Tasting bliss in serving Radha ki jai! Jaya Jaya Sri Radhe!

,

The Truth of Manjari Sadhana part one

Mahanidhi Swami

 

It is a most ancient and scripturally authorized sadhana practice. Manjari svarupa meditation and asta-kaliya-lila smarana are not “concoctions” “newly invented practices” or the kalpana of some Radha-kunda babajis.

 

Unfortunately, although it is the rare gift from the preaching treasurehouse of Sri Krishna Chaitanya Mahaprabhu, some think that manjari bhava upasana, or the meditation upon one’s siddha deha and seva in Radha Govinda Yugala’s daily Vraja pastimes i.e. asta-kaliya lila, is just imagination without basis.

 

The truth is that for qualified bhaktas, the daily meditation upon one’s desired spiritual body i.e. siddha-deha or siddha svarupa is a most powerful and beneficial daily practice of sadhana originating in the ancient Puranas, and stressed in the Gaudiya Vaisnava granthas of the Goswamis like Bhakti Rasamrita Sindhu, Chaitanya Caritamrita, Raga Varma Candrika and Stavavali by  Sripad Dasa Goswamipada.

 

The Padma Purana, one of India’s oldest and most authentic scriptures, contains Lord Shiva’s answer to Narada Muni’s inquiry about how to practice raganuga sadhana bhakti.

 

“Shivaji said, ‘O Naradaji, once I met Sri Krishna in Vrindavana and Bhagavan taught me about Radha and how to attain Her eternal seva. At that time, Sri Krishna said, “’O Rudra, one who takes shelter of us (Radha-Krishna) or only My beloved Radhika and serves Radharani with unswerving devotion, he/she WILL COME TO ME!”’

 

Then Krishnaji said, “O Shiva, you should clearly know that My beloved Radhika is a great ista-devata, surrounded by hundreds and thousands of Her dearest girlfriends, the sakhis. My cows, gopas, gopis and this Vrindavana exist eternally. My Vrindavana is the place of unlimited bliss, so it is called “Ananda-kanda”. If one merely enters Vrajabhumi, they will never take rebirth again. Like Me, Shivaji, you should always live in My Vraja!”

 

Narada replied, “O glorious Mahadeva, I am glad to hear this. Now please tell me how to practice raganuga sadhana.” (Padma Purana, patalakhanda cp. 82.73-88) More in part two.  Ananda kanda Bhagavan Sri Krishna ki jai! Ananda Vrindavana ki jai! Jaya Jaya Sri Radhe!

,

BHAKTI: 100 % SUCCESS FORMULA

Mahanidhi Swami

 

If a devotee can think, feel, act and become one with Sri Chaitanya Mahaprabhu’s success formula, he/she will NEVER COMMIT NAMA APARADHA, and very soon attain Krishna prema.

Raising His beautiful golden arms into the sky, Sri Chaitanya Mahaprabhu loudly declared, “Everyone please hear me! String the following verse on the thread of the Divine Name and wear it on your neck for continuous remembrance, ūrdhva-bāhu kari’ kahoṅ, śuna sarva-loka, nāma-sūtre gāṅthi’ para, kaṇṭhe ei śloka

“And if you take Krishna Nama in this way, I guarantee that pure love for Sri Krishna’s lotus feet will manifest in your heart, ei-mata hañā yei, kṛṣṇa-nāma laya, śrī-kṛṣṇa-caraṇe tāṅra, prema upajaya.” (Cc. 1.17.32; Cc. 3.20.26)

BHAKTI 100 % SUCCESS FORMULA:

Mahaprabhu continued, “One can constantly chant Krishna’s Divine Name, if in all respects one thinks, ‘I am more lowly and helpless than a blade of grass’, while always remaining as tolerant as a tree, free from pride and respectful to one and all.” (Cc. 1.17.31; 3.20.21)

tṛṇād api su-nīcena, taror iva sahiṣṇunā, amāninā māna-dena, kīrtanīyaḥ sadā hariḥ

 

TEN OFFENSES AGAINST KRISHNA’S DIVINE NAMES

In Padma Purana (Brahma-khanda cp.25), Sanat-kumara described the ten offenses (nama-aparadhas) to Narada Muni:

  1. The greatest offense [parama aparadha] is to criticize the devotee/saints who broadcast Krishna’s Divine Name. How can the Divine Name ever tolerate such a thing?

satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute

yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām

 

  1. It is an offense to think there is any difference between the names, qualities, etc. of Sri Vishnu and Shivaji. Such a person gets no benefit from chanting.

śivasya śrī viṣṇor ya iha guṇa nāmādi sakalaṁ

dhiyā bhinnaṁ paśyet sa khalu hari nāmāhita karaḥ

Comments: Sri Vishnu and Shivaji in his transcendental Sada Shiva form are both vishnu-tattva. Brhad-bhagavatamrta (1.2.31) says, “Sadashiva is directly Narayana as the vilasa or svamsha of svayam-rupa Sri Krishna. Sadashiva dwells in Shiva-loka (Vaikuntha).” However, Bhagavan Sri Krishna is the para-devata, and supreme aradhya-deva for all Gaudiya Vaisnavas.

  1. To disrespect the Guru, guror avajñā.

Comments: This includes all gurus and the guru principle itself. Srila Visvanatha Cakravarti says (tika: SB 6.2.9-10), “This is the worst Nama aparadha!”

  1. To criticise the revealed Vedic scriptures, śruti śāstra nindana.
  2. To consider the glories of the Divine Name to be exaggerated, tatha ārtha vādo.
  3. To concoct or give imaginary meanings to the Divine Name, hari nāmni kalpanam.
  4. To deliberately commit sin on the strength of the Divine Name. Such a sinful offender cannot be purified by following any rules, nāmno balād yasya hi pāpa buddhir, na vidyate tasya yamair hi śuddhiḥ
  5. It is complete madness [pramada] to consider the performance of ordinary religious duties, vows, renunciation, sacrifices, and all other auspicious pious works to be equal to chanting Hari-nama, dharma vrata tyāga hūtādi sarva, śubha kriyā sāmyam api pramādaḥ.
  6. It is an offense to instruct a faithless person; one averse to God; or one who is unwilling to listen [to the glories of Bhagavan or His Name].

aśraddadhāne vimukhe’py aśṛṇvati, yaś copadeśaḥ śiva nāmāparādhaḥ

  1. One is offensive and considered low and fallen if even after hearing the glories of Nama, one still has no love for the Divine Name, and remains in the illusion of “me and mine”.

śrutvāpi nāma māhātmye yaḥ prīti rahito’dhamaḥ, ahaṁ mamādi paramo nāmni so’py aparādha kṛt

 

Comments: In his tika to Hari Bhakti Vilasa, Sri Sanatana Goswami adds that, (aham mam adi) also means being proud of one’s chanting. As in one saying, “O, did you know that I am chanting one lac a day!”

Prema-bhakti candrika (115) says, one should attain perfection in secret; always be humble and keep secret one’s realizations [or attainments] gupate sadhibe siddhi sadhana dainye sada.

(adapted, Sri Advaita Dasji) Namacharya Thakura Haridasji ki jai!

Hare Krishna maha-mantra ki jai! Jaya Jaya Sri Radhe!

,

Puppets of Mercy

Mahanidhi Madan Gopal Das

 

Throughout Gita and other sastras, Bhagavan Sri Krishna asserts that, “I am the doer (via gunas & prakrti), I give results, I give knowledge, I give intelligence, I give memory, I give ability, I give strength, and I give Myself to whom I choose!”

Thus the question arises, “Are we chanting Hare Krishna by our own will or power, or is Krishna allowing us to chant, and chanting through us by His will?” Let’s find out the answer…

In the Srimad Bhagavatam, the great chiran jiva and mahajana Markandeya Rishi says that Bhagavan Sri Krishna is the Supreme Person and force behind every movement of every embodied soul from the celestials Brahmaji and Shivaji to the the devotees on earth. It is Sri Krishna alone who makes the vital air, the mind, the senses and the power of speech move and act.

Sri Markandeya Rishi said, “O Almighty Lord Narayana! How can I possibly describe You? For it is You who moves the vital air, which impels the mind, senses and power of speech to act. This is true for all embodied souls including Brahma and Shiva and even me. Still, you become the intimate friend of those who worship you, bhajatam asi bhava bandhu.” (SB 10. 12.8.40)”

 

In Bhakti-sandarbha (144), Sri Jiva Goswami says, “The significance of Bhagavan Sri Krishna being referred to as bhava-bandhu (verse above) is that even devotees have no independent power to serve Sri Krishna.

 

“But since Sri Krishna is the friend of His devotees, Krishna gives them the bhava i.e. bhakti so they can serve Him. Furthermore, the speech and other senses with which the devotees serve Krishna are also impelled by Him. Thus, the devotee is like a wooden puppet moved by the strings of the puppeteer.”

 

Srila Visvanatha Cakravarti tika: “Like a loving friend (bhava-bandhu), You my Lord are controlled by the love of those who worship You. It is You alone who enable Your devotees to worship You by enlivening their minds and senses.

 

“Nevertheless,  You feel incapable of repaying the debt of their worship. Thus You become indebted and controlled by their love. That is most astonishing. That is the greatness of Your mercy.“

 

Conclusion:

Devotees are chanting japa and kirtana because the Holy Name, which is non-different from Sri Krishna, allows them to chant it. Not only does Bhagavan Sri Krishna allow us to and empower us to chant His sweeter than sweet Holy Names, but Sri Krishna even allows animals to chant Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.

 

King Bharata as a deer chanted “Hari Narayana” at death by the inconceivable mercy of bhava bandhu Sri Krishna. (SB 5.14.45)  The elephant king Gajendra, formerly King Indradyumna, by the loving mercy of Bhagavan Sri Krishna, chanted mantra japa when leaving his beastly body. (SB 8.3.1.)

 

So Sri Krishna’s Holy Names are not actually “chanted by us”. Rather by His independent mercy, Sri Krishna ALLOWS His Holy Names to descend into the mind of the surrendered devotee and manifest in their ears and mouths.

 

The sastras and tikas revealed CLEARLY SHOW US that not only our chanting, but also all our sadhana is NOT DONE BY US. Sri Krishna is doing it all!

 

The mind remembers Sri Krishna’s form, qualities and pastimes, the senses act in Shyama’s seva, and the mouth chants Hare Krishna in japa and kirtana—ALL BEING MOVED AND ACTIVATED BY SRI KRISHNA HIMSELF!

 

In summary, we can now see that all movement on the bhakti-marga, be it progressive, digressive or stalled is fully inspired, controlled and permitted by the will of OUR LOVING FRIEND, dina bandhu Sri Krishna.

 

Always pray for Sri Krishna’s mercy and power, so by His sweet will we can lovingly serve Him, and one day attain perfection in prema dhama Sri Vrindavana. (adapted madangopal.blog)

No free will ki jai! Sri Krishna’s loving mercy ki jai! Jaya Jaya Sri Radhe!

,

Kirtana, Japa and Rules

Mahanidhi Swami

 

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

 

Misusing 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. Mahaprabhu is simply reiterating the all perfect power and efficacy of the Divine Name. Sri Chaitanyadeva is not encouraging one to chant japa while lying in bed or eating maha-prasada.

 

In His comment above and in the entire Siksastakam, Lord Gauranga is glorifying the unlimited power, mercy and benefit of Sri Hari Nama-SANKIRTANA (param vijayate sri krishna sankirtanam!).

 

In these two verses, Sri Caitanya Deva is not describing nama-japa, He is talking about the congregational chanting Sri Krishna’s sweet Holy Names.

 

Sri Caitanya Mahaprabhu is saying you can remember or take Sri Krishna’s name anywhere, anytime in any circumstance. Of course, we should always remember Sri Krishna, and never forget Sri Krishna 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 Krishna 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.” (HBV 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.

 

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 Krishna 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 Krishna 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?

 

  1. Maintain a peaceful mind, heart and attitude during nama-japa.
  2. Chant japa with intense eagerness, interest and enthusiasm. There are three ways of chanting Sri Krishna’s 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 Krishna, there are only two forms of chanting nama-japa on beads: inaudible whisper (upamshu) and silent mental chanting (manasic).

 

Sri Hari-sauri Dasa 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 Krishna” 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 Krishna within the mind. Soon Sri Krishna’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-Krishna 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 Krishna, and enter the eternal realm of joy-filled Vrndavana to lovingly serve Radhe-Syama forever. Om tat sat! Jaya Jaya Sri Radhe!

Nama Sankirtana ki jai! Mantra Japa & Dhyana ki jai! Jaya Jaya Sri Radhe!

,

Aparadha Free Zone

Mahanidhi Madan Gopal Das

 

The prabhava of Kali Maharaja is awesome and all-pervasive.

In the temple, outside, in the Holy Dhama, in Delhi, Mumbai, Moscow, New York, Beijing, Tokyo and Peru, in the kutira and in the home—everywhere some devotee is speaking negatively about someone or something. STOP!!!

 

Srila Prabhupada established a spiritual mission to propagate pure bhakti, love for Krishna and love for all, be they big or small. In Hindi, the name of his society is KRISHNA BHAVA AMRITA SANGA!!!

 

In English, this means a society or intimate group (sanga) that gathers together to relish the sweet nectar of Krishna’s love (Krishna bhava amrita) by performing Harinama Sankirtana, worshiping Thakuraji and the Vaisnavas, and hearing and serving Gita and Srimad Bhagavatam.

 

Bhakti means love, gratitude, appreciation, cooperation, encouragement and hope combined in a softened, humble heart offered in service to Sri Hari, Sri Guru and Sri Vaisnavas.

 

Love Radha, Love Krishna, Love Vrindavana, Love ALLLLLLLLL Devotees, and most importantly SWEETLY SERVE THEM.

 

A devotee should be so busy in culturing pure devotion that he/she has NO TIME FOR MAYA—no time for offending devotees or speaking useless criticism.

 

We humbly beg all our friends to make your individual life an “Aparadha Free Zone” by following Sri Krishna’s wonderful description on WHAT IS A DEVOTEE??

 

Please study, imbibe and live from now according to Sri Krishna’s advice given in the following Gita verse (10.9) and the acharya’s tikas:

 

Sri Krishna said, “With their minds absorbed in Me, completely dependent on Me, mutually informing each other about Me and speaking about Me, My devotees continuously experience satisfaction and enjoyment, mac chitta mad gata prana, bodhayantau parasparam, kathayantach ca mam nityam tusyanti ca ramanti ca.”

Srila Visvanatha Cakravarti tika:

Sri Krishna said, ‘The minds of My devotees are greedy for My form, name, qualities pastimes and the taste of My sweetness (mac-cittah).

 

‘Without Me, they cannot maintain their lives (mad-gata-prana), just as one cannot live without food. In a friendly mood, devotees tell each other about bhakti and Me—describing the great ocean of My very sweet form, qualities and pastimes (kathayantah).’

 

Since smarana/remembering (mac-cittah), shravana/hearing (bodhayantah) and kirtana/speaking/chanting (kathayantah) are the best forms of bhakti, Sri Krishna specifically mentions them here.

 

Sri Baladeva Vidyabhushana tika:

Sri Krishna said, “Devotees speak about Me, who am an ocean of affection for them. And they discuss My amazingly variegated pastimes. By worshiping Me in this way i.e. sravana, kirtanam, smarana, My devotees feel very satisfied, as if they were imbimbing pure nectar.” (tikas courtesy Sri Advaita Dasji)

Aparadha free zone ki jai! Krishna bhava sanga ki jai! Jaya Jaya Sri Radhe!

,

Reject Guru? UPDATE

Mahanidhi Swami

This article is a response to a devotee wanting to make a Russian translation of my original January 2017 MSO post titled “Reject Guru? My original post follows this article.

First of all, everyone must clearly understand that rejecting the DIKSHA Guru is a very, very rare and serious action. It should never be done whimsically or fancifully just because you don’t like him or he’s not a “Big Devotee”.

Rejecting a diksha Guru is a very serious decision, only to be taken after deep shastric understanding of what type of Guru should be rejected; discussing with sadhus, and speaking directly to one’s diksha Guru about the proposed rejection, and why you feel so.

I repeat: “This is a most serious decision!”

If such a decision i.e. to reject one’s Guru is taken prematurely or without sufficent knowledge or understanding of one’s guru disciple relationship, the disciple may destroy his/her spiritual life!

DIRE RESULT OF REJECTING GURU

Sri Sanatana Goswami says in Hari Bhakti Vilasa (4.363-365 Bhumipati trans.)

“Those who reject an authorized spiritual master who comes in disciplic succession are so condemned that even carnivorous animals [i.e. eagles, vultures, dogs, fox, wolves, etc.] will not eat their flesh. If Guru rejects a disciple, Sri Hari automatically rejects him too.

“The disciple’s intelligence then becomes polluted and he/she starts showing great arrogance. Such disciples are the lowest among mankind, if after formally accepting a Guru they reject him out of illusion. Such disciples will rot in hell for millions of kalpas!”

Please deeply consider that if the Guru is well behaved, following all religious principles; inititated by a proper Guru; and teaching the correct Gaudiya Vaisnava tattva siddhanta—THEN ONE SHOULD NEVER LEAVE THAT DIKSHA GURU. Diksa Guru means the Guru who gives gopal mantra or kama gayatri to a disciple, which are the diksha mantras for all Gaudiya Vaisnavas.

It may be that one’s diksha Guru APPEARS LIKE a very simple person, even though he is a true Krishna devotee, and a pure, serious and dedicated disciple of his Guru and personal lineage. Sri Guru may not be a big scholar, a charismatic personality, a great kirtana leader or lecturer, or a shastra nipuna, who knows all the minute details of each tattva or spiritual truth.

But nevertheless, Guru is Guru and thus even the “simple” Guru is a real Guru. Therefore, all the sweet mercy and blessings of the samasti guru, Adi Guru Sri Krishna will flow through him FULLY AND COMPLETELY to the surrendered disciple who is loyal, faithful and sincerely dedicated to serving Sri Hari, Sri Guru and the beautiful Vaisnavas.

VIEW OF SRI GURU

Sri Sanatana Goswami says, (Hari Bhakti Vilasa (4.369-371 mmgd trans.):

“If, due to illusion about one’s Guru (gurum moha), a disciple considers that the Guru is an ordinary human being and thus chastises him, then such a disciple must take the body of a pig for one hundred births, shukara bhavatyeva tesham janma shateshvapi).

“Without a doubt, a foolish disciple, who rejects his/her diksha Guru (guru drohino mudhah), will constantly perform sinful activities (satatam papa karinah), and all their accumulated piety will transform into sin (teshanca yavat sukrtam dushkrttam syanna samshayah).”

“Therefore, an intelligent disciple, considering that his/her Guru is nondifferent from Bhagavan Sri Krishna, (krishna abhavena buddhiman), should worship Sri Guru at least three times a day and offer dandavat pranams.”

Now we present our previous post from March 2017 on the subject of rejecting one’s Guru:

Find Reject Guru article below:

 

 

Reject Guru?

Mahanidhi Madan Gopal Das

#Guru #SpiritualMaster #Bhakti #Disciple #RejectingGuru

Sometimes a disciple may have to reject his/her Guru, move on and take another Guru.

Regarding this principle, I have counseled many sincere, pure-hearted Krishna bhaktas who feel unhappy, frustrated, dissatisfied, and spiritually suffocated in their Guru-Shishya relationships.

They are confused and stuck; not knowing how to get out or improve their spiritual lives. Hopefully, the light of the sastric knowledge provided herein will help such surrendered souls find their true mentor—the sad guru—and again smile with the satisfaction produced from serving and loving a real spiritual teacher.

Citing various Gaudiya Vaisnava scriptures, this article will give eleven reasons for rejecting a Guru and taking another.

BHAKTI SANDARBHA

Quoting from Mahabharata (5.178.24) and Narada Pancharatra (1.10.20) in Bhakti Sandarbha (anu. 238), Sri Jiva Goswami says a disciple can reject a Guru (parityago vidhiyate) who:

  1. Gives irrational guidance ie. speaks against the conclusions of Srimad Bhagavatam and other Gaudiya Vaisnava scriptures.
  2. Is proud
  3. Cannot explain the difference between right and wrong i.e. gives improper guidance.
  4. Starts following a wrong path (utpatha-pratipannasya) due to bad association or the Guru becomes addicted to sinful life.
  5. Is envious or antagonistic toward other Vaisnavas (vaishnava-vidveshi cet parityajya, BS anu. 238)

Tika Bhakti Sandarbha 238:

“If due to envy, a Guru forbids his disciple to associate with or serve an advanced devotee, the disciple should humbly bow and ask the Guru to retract that prohibition.

“But if the Guru still forbids him, the disciple should just take shelter of Krishna and continue serving his Guru from a distance without abandoning him or behaving inimically toward him.

“If some instruction of Sri Guru is inconsistent with sastra, the disciple should leave his Guru’s association [and take association of a sastric Guru], and serve his diksha Guru only from a distance.

“If the Guru slanders or becomes hostile toward Vaisnavas, he is not qualified to be a Guru and should be abandoned immediately.

“A Guru attached to sense enjoyment, ignorant of right and wrong and deviated from the bhakti marga should be abandoned because he is not a Vaisnava.” (Guru Tattva Vijnana, Sri Ananta Dasji Maharaja)

UNIQUE REASON FOR REJECTING GURU:

Introduction: Please note****

We are fully aware that different Sanskrit translators and wisdom teachers give different translations and explanations of the following verse from Bhakti Sandarbha. The following translation and explanation is based on Shri Kushakratah Dasji’s translation of Bhakti Sandarbha published by the Krishna Institute.

My personal teachers also agree with this translation, so we offer it for your understanding. Jai Jai Sri Sri Radha Govindaji!

  1. Not satisfied with Guru.

This most amazing point is discussed by Sri Jiva Goswami in Bhakti Sandarbha (anu. 207.1-4). First Sri Jiva says one cannot reject his diksha Guru. And then he says, ‘Well, Yes you can reject your Guru in this particular circumstance’:

Sri Jiva Goswami said, “One may accept only one diksha Guru as described in (SB 11.3.48). The disciple is not allowed to reject his diksha Guru. However, IF ONE’S GURU IS NOT SATISFACTORY, ONE SHOULD REJECT HIM AND ACCEPT ANOTHER GURU, tad-aparitoshenapy anyo guruh kriyate tat aneka guru karane purva-tyaga eva siddhah. In this way one may reject many (aneka) unsatisfactory spiritual masters.”

The key word here is apari toshen which means “dissatisfied or displeased with one’s Guru.” However, one must understand that rejecting a Guru is an ultra serious matter. It should only be done after deep deliberation and personal realization, discussion with learned devotees, and meeting with one’s Guru if possible.

Here Sri Jiva Goswami gives what seems like a simple, innocent reason for leaving one’s Guru; just plain dissatisfaction. For many different reasons, excluding the serious one’s mentioned above, a disciple may just not feel happy about his Guru, his spiritual progress, future prospects, and his life in general in relation with a particular Guru.

If that’s so, then it’s time to move on and accept another Guru. Acharyas say that when one receives a new diksha from another Guru, then the prior Guru’s diksha and relationship are automatically cancelled without incurring any aparadha, offense or negative reaction.

In this regard, one Guru commented after giving diksa to two unsatisfied disciples of a another Guru, “If it’s not working out—it is not working out. You just have to move on to make spiritual progress.”

More Pramana on Rejecting Guru

HARI BHAKTI VILASA (anu. 238),

Here Sri Sanatana Goswamipada says a disciple may reject a diksha Guru who:

  1. “Is envious of real Vaisnavas, and thus prevents the disciple from honoring advanced Krishna bhaktas. Is unqualified due to poor shastric knowledge, and thus speaks wrongly not in accordance with Gaudiya Vaisnava tattva siddhanta.” [mgd: This means the Guru can’t answer the spiritual queries of a disciple, and thus the disciple remains doubtful and unsatisfied.

KRISHNA BHAJANAMRITA

In Krishna Bhajanamrita (v. 17-18), Sri Narahari Sarakara Thakura (an eternal associate of Gaura-Govinda), says a disciple may reject a Guru who:

  1. Is ignorant about the position of Krishna and has misconceptions about the truth.
  2. Does not accept Krishna’s pastimes, imitates Krishna or calls himself God.

JAIVA DHARMA

In Jaiva Dharma (chapter 20), Sri Bhaktivinoda Thakura says a disciple can reject a Guru who:

  1. Opposes Vaiṣṇava philosophy and practice.
  2. Was prematurely accepted without careful examination. And as a result, the disciple sees that all his sadhana efforts are not producing the desired result.

According to sastra, a disciple may reject a Guru who meets the above criterion without seeking his permission or agreement. The Guru and disciple may also part company by mutual consent and thus dissolve their relationship.

A genuine Guru always desires the best for his disciple, and thus he will not block or prevent the disciple’s spiritual progress. But rather Sri Guru will compassionately bless the disciple in his/her forward march to the lotus feet of Radha Govinda Yugala.

CONCLUSION

The Vedas describe that for various good reasons, including personal dissatisfaction, disciples have been rejecting their Gurus for millions of years! The Puranas, Mahabharata, Srimad Bhagavatam, Sandarbhas and Gaudiya Vaisnava acharyas discuss the unfortunate condition wherein a disciple must abandon, leave or reject a Guru.

The Bhagavatam Eight Canto describes how Bali Maharaja rejected his Guru, Shukracarya, because Guruji preached against Sri Vishnu in the form of Vamanadeva.  Thus rejecting the Guru is not a new practice. Sometimes it must be done in order to save one’s spiritual life. Again, I repeat this is a grave matter not to be taken lightly.

It is rightly said that, “Fools Rush In Where Angels Dare Not”.

Thus, any disciple contemplating rejecting his/her  diksha Guru, must only do so after deep thought, sastric study, counsel of the wise and personal realization.

Finally, one must offer intense prayers to his beloved Thakurajis. Surely, the all merciful Radha Govinda ji will give the strength, crystal-clear guidance and direction a sincere devotee needs to carry on in progressive, happy, and successful Krishna consciousness.

Sad Guru ki jai! Happy, fulfilled and enlivened disciples ki jai! Jaya Jaya Sri Radhe!

,

Wonderful Radha Kunda part four

Mahanidhi Swami

 

For fifty years, the sweet glories of Sri Radha-kunda and the service of Srimati Radharani in manjari-bhava have been broadcast worldwide by the esteemed Mahantaji of Radha-kunda, Srila Ananta Dasaji Maharaja.

 

What follows are a few of the gems collected from ocean of Babaji Maharaja’s deep love for Srimati Radharani and Sri Radha-kunda. May all the bhaktas relish these realizations with the utmost humility and gratitude.

 

Sri Ananta Dasaji Maharaja

Priyaji’s Sarasi [Radha-kunda] is most dear to those whose everything is the service of Sri Radhika’s lotus feet. (Vilapa Kusumanjali 15 p.)

 

Radha-kunda and Shyama-kunda will be merciful to anyone who is sincerely and earnestly surrendered. And they will bless such a soul by showing him the pastimes that are taking place there. (Vraja Vilasa Stava 52 p.)

 

For the sake of Her daily bath at Manasa Pavana Ghata, Srimati personally decorated Sri Shyama-kunda with a flight of stairs. (VVS 58 p.)

 

Radha-kunda and Shyama-kunda are non-different from Sri Sri Radha-Madhava. As Sri Krishna embraces His Priyaji with the greatest love, similarly Sri Shyama-kunda  lovingly embraces Sri Radha-kunda [at the Sangama] which is non-different from Srimati Radharani. (VVS 58 p.)

 

The attraction to reside at Sri Radha-kunda awakens within the heart of a person who is totally fixed on Sri Radha’s lotus feet. And in life or in death they don’t know anything but Radha’s lotus feet. (VVS 58 p.)

 

Srimati Radharani most carefully bathes in Shyama-kunda every day and thus attains the pinnacle of bliss. Sri Radha loves Shyama-kunda as much as She loves Shyama.  (Sri Visakhanandada Stotram 26 p.)

 

Sri Radha-kunda is the limitlessly beautiful crown jewel of Vraja, [Vraja Mukuta Mani]. (Vilapa Kusumanjali 15 p.)

 

The most fortunate souls can live on the banks of Sri Radha-kunda, and that fortune is Radharani’s personal mercy upon them. (Vilapa Kusumanjali 15 p.)

 

The water that fills Radha-kunda and Shyama-kunda is not actually water, it is the splendid spiritual erotic flavour of Radha-Madhava’a pastimes! (Vilapa Kusumanjali 15 p.)

 

The desire vine of love for Kåñëa will blossom for even an ignorant and unqualified person who performs some service at Radha-kunda in the form of bathing, living there, seeing or touching Radha-kunda, and it will bear the fruits of Radha service. (Vilapa Kusumanjali 15 p.)

 

O Radha, Because Radha-kunda is Your [Radha] dearmost place I will surely receive Your mercy by taking shelter of it! Surely one day Your loving pastimes in

this lake will appear before the spiritualised eyes of an unfortunate soul like me!” (Vilapa Kusumanjali 97 p.)

 

Without making any distinction between who is qualified and who is not, Sri Radha-kunda blesses everyone who performs some devotional service there with the treasure of love of God, even if they do not perform any sadhana bhajana. (Vilapa Kusumanjali 98 p.) Shyama-kunda Radha-kunda ki jai! Jaya Jaya Sri Radhe!