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Self-Realization Means What?

Mahanidhi Madan Gopal Das

Sometimes we hear someone say, “O so and so is self-realized” which is the goal of all spiritual practices. But exactly what does it mean to be a self-realized soul? There is a common saying, “it takes one to know one” which means that the self-realized one is the best person to answer this question.

Thus, we turned to Srila Prabhupada’s direct words describing self-realization because he is a perfectly self-realized soul, and liberated pure devotee of Sri Sri Sri Radha and Krishna. All the sincere Krishna bhaktas striving for self-realization and Radha-Krishna prema will greatly benefit by studying these words of Srila Prabhupada, and trying to embody these qualities and actions in their personal lives.

The following statements are taken from the BBT Folio collection of Srila Prabhupada’s personal words.

16 DEFINITIONS of SELF-REALIZATION

Srila Prabhupada said:

– Self-realization means understanding Krishna and one’s eternal relationship with Him.

-Self-realization means “I am dependent on Krishna. I am eternal servant of Krishna. Let me engage myself to the service of Bhagavan Sri Krishna.”

-Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self.

-Self-realization means becoming a pure devotee of Bhagavan Sri Krishna.

-Self-realization means seeing one’s proper identity as the infinitesimal jiva. At the present moment, we are seeing the body, but we have no vision of the real person occupying the body.

-Self-realization means that energy should be transferred for Krishna.

-Self-realization means to know that “I am not this body. I am spirit soul. I am part and parcel of God.”

-One who is self-realized knows that all mundane emotions have nothing to do with the pure soul, whose natural propensity is to engage in the loving service of Bhagavan Sri Krishna.

-One who is self-realized is not bewildered by the birth and death of the material body, knowing himself to be eternal.

-When one becomes self-realized, two things are conspicuous by absence: no more hankering and no more lamenting [for material things].

-A self-realized person knows that this material cosmic manifestation is a temporary, illusory representation appearing to be truth.

-A self-realized person knows quite well that material happiness is the very cause of continued material existence and forgetfulness of one’s own constitutional position.

-When one is self-realized he becomes joyful because he is free from the material contamination of lamentation and hankering.

-A self-realized person automatically gives up everything irrelevant to his spiritual advancement.

-A self-realized person sees all living entities equally.

-A self-realized person is always engaged in Krishna consciousness.

By the blessings of Sri Sri Guru, Nitai-Gaura Sitanatha and Sri Hari Nama Prabhu may we all very quickly become self-realized, pure loving devotees of Sri Sri Radha Govindadeva.

Giriraja Baba ki jai! Srila Prabhupada Pure Devotees ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 003

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is known as the “king of all spiritual books” (Grantha Raja) for good reason. Within this divinely immaculate, tri-guna-free, spiritual sastra, the amalapurana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practices and final goal) of GaudiyaVaisnavism.

In the most wonderful sastra, Sri CaitanyaCaritamrita, Sri Krishna DasaKaviraja has mercifully summarized the teachings of CaitanyaMahaprabhu and the six Goswamis of Vrindavana. To prove these truths, he cites key Bhagavata verses throughout his treatise, which the Goswamis themselves have also discussed in their voluminous works.

To highlight its importance for all devotees of Sri Caitanyadeva and Radha-GovindaYugala, the same Bhagavatam verse is quoted once, twice or even four times in the Sri CaitanyaCaritamrta.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, the “Beautiful Truths of Bhagavata” series will focus on these Bhagavatam verses which clearly reveal the absolute truth about Sri Krishna, Sri Radha, Sri Guru, the Vaisnavas, Bhakti Sadhana, Sri Harinama and Krishna Prema.

* BEAUTIFUL TRUTHS OF THE SRIMAD BHAGAVATAM

By citing key verses and selected commentaries, this post discusses the identify, power and uniquely supreme position of the SrimadBhagavatam, the crown jewel of all transcendental tomes. Sincere sadhakas should learn and reflect upon these verses.

Absorbing, and implementing these truths will strengthen your faith, expand your joy, and double your enthusiasm to love, serve and respect all the humble servants of Sri SriRadha and Krishna.

Srimad Bhagavatam Maha Purana ki jai!

Why Bhagavata Is the Best Scripture?

dharmaḥ -projjhita-kaitavo ’tra, paramo -nirmatsarāṇāṁ -satāṁ
vedyaṁ –vāstavam- atra- vastu, śivadaṁ -tāpa-trayon-mūlanam
śrīmad-bhāgavate- mahā-muni, kṛte -kiṁ -vā –parair- īśvaraḥ
sadyo- hṛdyava-rudhyate ’tra, kṛtibhiḥ- śuśrū-ṣubhis- tat-kṣaṇāt

“Bhagavan Sri Krishna becomes immediately captured in the heart of anyone who hears the Srimad Bhagavatam. This does not happen with other spiritual books. The Bhāgavatam alone, manifested by the Sri Krishna Himself, presents the true and permanent objective of human life which can be understood by unselfish persons.

“The Srimad Bhagavatam bestows auspiciousness everywhere and frees one from the miseries of material existence. Only the Bhagavata teaches the process of attaining that highest objective of life which is completely devoid of all material goals and liberation.” (Srimad Bhagavatam 1.1.2; Caitanya Caritamrita. 1.1.191, 2.24.100, 2.25.149)

Sri VisvanathaCakravartipadatika:

By illustrating what is beneficial and unbeneficial for the jīva, the Bhagavata gives bliss to all the listeners and enables everyone to fully achieve the highest objective of human life. Simply by hearing/reading the Bhagavata, Sri Krishna (īśvaraḥ), the shelter of everything, is immediately captured (avarudhyate) in one’s heart.

Even without faith, as soon as one hears Bhagavata, Sri Krishna enters the heart. Besides that, Sri Krishna becomes very happy and filled with prema when one hears the Bhagavata. Repetition of the Sanskrit word atra (line 1 & 3) stresses that this benefit is not attained by any other scripture or other spiritual practice (kiṁ –vā- paraiḥ).

What happens when one understands the teachings of the Bhagavata? It gives the topmost auspiciousness (śivadam) by making one an eternal premibhakta of Bhagavan Sri Krishna, and liberating one from the material world. Sri VisvanathaCakravartipadaki jai! Srimad Bhagavatam ki jai!

Bhagavata is the Rasa Nectar Essence of Vedanta

sarva-vedānta-sāraṁ -hi, śrīmad-bhāgavatam- iṣyate
tad-rasāmṛta-tṛptasyā, nānyatra- syād- ratiḥ- kvacit

Śrīmad-Bhāgavatam is accepted as the essence of all Vedanta. One who experiences satisfaction from tasting the nectar sweet rasas of the Bhagavata is never attracted to any other literature.

(Srimad Bhagavatam 12.13.15/ Caitanya Caritamrita 2.25.146)

Sri JivaGoswami tika: Bhāgavatam is the form of pure rasa, the fruit on the desire tree situated in Goloka Vrndavana. (Krama Sandarbha 1.1.4-4)

Ten Subjects Make the Bhagavata a MahaPurana

atra- sargo- visargaś- ca, sthānaṁ –poṣaṇam-ūtayaḥ
manvantare-śānukathā, nirodho –muktir- āśrayaḥ

Śrīmad-Bhāgavatam describes ten subjects:

(1) Sarga: Creation.

(2) Visarga: Secondary creation.

(3) Sthāna: Proctection.

(4) Poṣaṇa: Mercy of Bhagavan Visnu/Krishna

(5) Ūti: Material activity.

(6) Manvantara: Conduct of the Manus.

(7) Iśānukathā: Lilas of Bhagavan’s various descents.

(8) Nirodha: Destruction of the universe.

(9) Mukti: Liberation.

(10) Āśraya: Shelter of Bhagavan Sri Krishna.

Comment: Bhagavan Sri Krishna is the one and only ultimate shelter of everything. The topics of Bhagavan Sri Krishna are primary, giving shelter to all others. (Srimad Bhagavatam 2.10.1.2/Caitanya Caritamrita Ādi 2.91)

jayati jana-nivāso, devakī-janma-vādo
yadu-vara-pariṣat- svair, dorbhir- asyann -adharmam
sthira-cara-vṛjina-ghnaḥ, su-smita-śrī-mukhena
vraja-pura-vanitānāṁ, vardhayan- kāma-devam

“Bhagavan Sri Krishna is the ultimate resort of all living entities. Sri Krishna is known as Devakinandana and Yasodananda. Sri Krishna is the guide of the Yadu dynasty. With His powerful arms, Sri Krishna destroys all impious men and everything that is inauspicious. Sri Krishna’s blissful smiling face always increases the amorous desires of the Vrajagopis. May Sri Krishna be happy and completely glorious.” (Srimad Bhagavatam 10.90.48/Caitanya Caritamrita Mad 13.79)

Sri Visvanatha Cakravartipada tika:

If someone says, ‘Alas! Alas! What misfortune that Krishna did not continue to manifest His intimate pastimes down to the present time.’ To console such persons, Suka Muni composed this beautiful verse to conclude Krishna’s lilas.

The phrase jana-nivasa means that Syamasundara Sri Krishna and all His intimate associates in nara-lila are living right now on the earth planet. The word jayati, “Krishna is eternally victorious”, is in present tense, which means that Sri Krishna is eternally present in the divine dhama of Vrndavana; in His divine names; and in the recitation of His glories.

The phrase kāma-devam means that Krishna is the brilliantly effulgent transcendental embodiment of spiritual desire and amorous love. With His blissful smiling face Sri Krishna forever increases the divine amorous desires (vardhayan- kāma-devam) of the damsels of Vraja and the cultured ladies of Mathurā and Dvārakā, who are completely attracted to Krishna.

Thus, with this verse, Suka Muni establishes that all of Krishna’s lilas described in the Tenth Canto i.e. Vraja, Mathurā and Dvārakā are all eternal!

Srimad Bhagavatam ki jai! Seeing Krishna lilas with prema locana ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 002

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this tri-guna-free, immaculate and divine spiritual sastra, the amala purana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practices and perfection) of Gaudiya Vaisnavism.

In his most merciful and wonderful sastra, Sri Caitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes all the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana. Throughout the book he cites key Bhagavatam verses to prove these truths, which the Goswamis themselves also discuss in their works.

To highlight its importance for all devotees of Sri Caitanya Mahaprabhu and Radha-Govinda Yugala, the same Bhagavatam verse is quoted once, twice or even four times in the Sri Caitanya Caritamrta.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, the “Beautiful Truths of Bhagavata” series will focus on these Bhagavatam verses that reveal the absolute truth about Sri Krishna, Sri Radha, Sri Guru, Vaisnavas, Bhakti Sadhana, Sri Harinama and Krishna Prema.

* THE BEAUTIFUL TRUTH OF THE VAISNAVAS

The first post in this series discussed Guru tattva. Now we will present the key Srimad Bhagavatam verses describing the identity of Krishna’s devotees, associating with them and serving these compassionate and tangible mercy forms of Bhagavan Sri Krishna.

All sincere sadhakas should learn and reflect upon these verses. Absorbing, understanding and implementing these truths will strengthen your faith, expand your joy, and double your enthusiasm to love, serve and respect all the humble servants of Sri Sri Radha and Krishna.

Devotees Live in Damodara’s Heart

sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api

Sri Krishna says, “O Sage Durvasa! Saintly devotees are always in the core of My heart. And I am always in their hearts. They know nothing but Me, and I know nothing but them.” (Srimad Bhagavatam  9.4.68/Caitanya Caritamrita 1.1.62)

Krishna Devotees Are Walking Holy Places

bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ vibho
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā

When Vidura returned from his tirtha-yatra, Maharaja Yudhisthira said, “O Vibho! Devotees like yourself are the embodiments of all holy places. Because you carry Bhagavan Sri Krishna within your heart, you turn all places into holy tirthas.” (Srimad Bhagavatam 1.13.10/Caitanya Caritamrita 1.1.63)

Six Ornaments of a Devotee

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ

“Devotees are adorned with the six good qualities of being tolerant, merciful, friendly to all beings, without enemies, peaceful, and straightforward.” (Srimad Bhagavatam 3.25.21/Caitanya Caritamrita 2.22.81)

Serving Saints Gives Liberation

mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye

“Serving saintly devotees opens the door of liberation. Whereas, association with men connected with women opens the door to hellish life. The saintly are very peaceful, pride-less, kind to all and well-behaved.” (Srimad Bhagavatam 5.5. 2/Caitanya Caritamrita 2.22.82)

Sri Visvanatha Cakravartipada says sadhavah means “those who do not see fault in others.

Unique Rarity of Krishna Bhaktas

muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ
sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune

“Among all the perfect ones, the blissful devotee of Narayana/Sri Krishna is very rare—one in a million.” (Srimad Bhagavatam 6.14.5/Caitanya Caritamrita 2.19.150)

Sri Krishna Saves His Devotees

sva-pāda-mūlam bhajataḥ priyasya tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid dhunoti sarvaṁ hṛdi sanniviṣṭaḥ

“One who gives up all other engagements to surrender to the lotus feet of Sri Hari is very dear to Bhagavan. Indeed, if such a dedicated soul accidentally commits a sin, Antaryami Sri Krishna within one’s heart, immediately removes the sinful reaction.” (Srimad Bhagavatam 11.5.42/Caitanya Caritamrita 2.22.144)

Srila Prabhupada tika: Although a beloved child may accidentally commit an abominable activity, the loving father forgives the child, taking into consideration the actual good intentions of the child.

Although the devotee does not ask Sri Krishna to free him the future suffering from his sins, Sri Krishna, by His own sweet will, frees the devotee from the reactions to accidental fall downs.

This causeless mercy of Sri Krishna upon His devotee is His param- aisvaryam, or supreme opulence. Gradually the faithful devotee becomes pure and free from sins just by thinking of and serving Govinda’s lotus feet. Thus Krishna bhaktas are never actually defeated in life.

All Nama Chanters Are Great

aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te

“O, how astonishing and worshipable are even dog-eaters if they chant Krishna nama! They have already performed all kinds of austerities and yajnas, cultivated good saintly virtues, bathed in all tirthas, and studied all Vedas”. (Srimad Bhagavatam 3.33.7/Caitanya Caritamrita 2.11.192)

Sripada Vallabhacarya tika (Sri Subodhini): Devahuti says, “By birth, class or conduct a chandala cannot compare with a Brahmin. However, the chandala is greater if he is chanting Krishna’s Divine Names. A complacent satisfied Brahmin performs actions for his own benefit. He may not chant Krishna’s names due to pride, ego or his status in society! In this way, he does not become a Krishna bhakta.

Sri Visvanatha Cakravartipada tika: The outcaste who chants even incompletely just one name of Bhagavan Sri Krishna is the best. He is a guru, and fully qualified to teach the mantra and the holy name to others i.e. diksa-guru. Amara-kosha says anūcura (line 2 of the verse above) means “a teacher, a person proficient in recitation of the Vedas with its angas.”

In prior lives the chandalas must have performed all types of yajnas and tapas, so now they no longer need to perform them nor will they do so in the future.

Srimad Bhagavatam Maha Purana ki jai! Hari Kathamrta ki jai! Jai Jai Sri Radhe!

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Amazing Glories of Sripada Ramanuja Acarya

Mahanidhi Madan Gopal Das

Sri Ramanuja Acarya appeared in 1017 A.D. near Madras, South India in a family of Vedic scholars. Sri Vaisnavas say he was an incarnation of Laksmana. The word Ramanuja means “a follower of Rama.” He received this name because Laksmana always follows and serves His elder brother Bhagavan Sri Ramacandra.

A boy of amazing wit, Ramanuja quickly learned Sanskrit, logic, and the Vedas. He took diksa and married at age sixteen. Ramanuja studied with a mayavadi guru, Yadava Prakash, to master mayavadi philosophy and defeat it.

When the brilliant Ramanuja kept refuting his mayavadi arguments, Yadava Prakash tried to murder him. Unsuccessful, Yadava Prakash expelled Ramanuja from the asrama. Before leaving, Ramanuja completely defeated his guru’s theory of oneness and no distinction.

Ramanuja explained, “While a certain unity can be seen in the inter relatedness of all things, still everything within the universe has its own distinct reality. Pearls strung on a thread share unity; collectively they form an organic whole a necklace. Still, each individual pearl has its own unique qualities.”

“While spirit, matter, and God may be seen as one organic whole, each has its unique qualities. Therefore, Sankara’s principle of absolute oneness can’t stand. Rather, the principle of unity characterized by different qualities must be accepted.”

Sometime later, Yadava Prakash met Kuresh, Ramanuja’s student with a photographic memory. Quoting Srutis, the best of Vedic proof, Kuresh convinced him that Brahman has transcendental form and qualities coming from the ultimate reality the supreme Absolute Truth known as Lord Narayana.

Ramanuja initiated anyone regardless of caste. Using the panca samskara purification method, he turned sudras into pure Vaisnavas. He established that the position of a Vaisnava surpasses all social limitations and considerations. Identifying himself as a servant, Ramanuja taught the worship of the Vaisnavas. Several times envious brahmanas tried to poison Ramanuja.

To teach detachment to one disciple Ramanuja staged the following demonstration. He told the disciple to create confusion among the sannyasis by switching their clothes at the bathing ghat.

When the sannyasis, who were big scholars and renunciates, started wearing each other’s clothes a big argument began. The disciple could plainly see that the “renunciates” were attached to some cloth.

Then Ramanuja sent the disciple to the home of his grhastha disciple, Dhanurdasa. Ramanuja engaged Dhanurdasa in the temple to ensure he wouldn’t be home. Following Ramanuja’s order, the disciple began stealing jewellery from Dhanurdasa’s chaste wife, who was sleeping.

After the disciple took the ornaments from one side of her body, she suddenly turned over. The startled disciple fled through the window. But he waited outside to witness the reaction of Dhanurdasa. Upon returning home Dhanurdasa talked with his wife.

“I’m worried that the temple needs money,” said his wife.

“What makes you think that?” asked Dhanurdasa.

“Because while I slept one of the temple devotees came through the window and began stealing the jewellery from my body. To go that far, I think those poor saints must desperately need money.”

“What did you do while he was stealing your jewellery?”

“I turned over, but he fled through the window.”

“Why did you do that?” said Dhanurdasa.

“I didn’t mean to scare him. I only turned over so that he could take the jewelry from the other side of my body as well.”

Dhanurdasa rebuked his wife, “If you were not so affected by false ego, you would have given him all your jewels. Now what shall we do? We have failed miserably.”

His wife lamented, “You’re right. It is only my pride that kept me from surrendering everything. How will we ever make any advancement?”

Watching all this, Ramanuja’s disciple was astonished at the humility and surrender of these grhastha devotees. Ramanuja explained the meaning of these two events: the sannyasis’ clothes and the wife’s jewels.

The sannyasis were so attached to some ragged bits of cloth that they fought over it. But the grhasthas were detached, even from costly jewels if they were needed for Krishna’s service.

Ramanujacarya founded the Sri Sampradaya, one of the four major Vaisnava sampradayas (Brahma, Sri, Kumara, Rudra). This sampradaya propounds the Vedanta philosophy of visistadvaita vada, qualified monism.

Gaudiya and Sri Vaisnavas share many teachings and practices. The Gaudiyas took Ramanuja’s explanation of God and the jiva verbatim: “The principle of God is like a blazing fire, while the living soul or the jiva is like a spark a small part of God.”

Both accept three classes of jivas: eternally liberated, forever bound, freed by devotion and sadhana. Ramanuja taught serving God in Vaikuntha with awe and reverence in dasya rasa(mood of master and servant). Gaudiya Vaisnavas teach confidental service in madhurya rasa to Radha Madhava within the groves of Vrndavana.

Ramanujacarya wrote many famous commentaries on the Upanisads, Puranas, Bhagavad gita. Sri Bhasya, his commentary on Vedanta, presents a formidable challenge to Sankaracarya’s impersonal commentary.

To this day, the Sri Vaisnava disciplic succession from Ramanuja continues to uphold the traditions of deity worship and philosophy systemized by the founder. His samadhi is in Sri Rangam.

(An excerpt from the book Gaudiya Vaisnavas Biographies and Samadhis in Vrndavana by Mahanidhi Swami)

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Always Serve & Please Devotees

Mahanidhi Madan Gopal Das

Serving Vaisnavas with love and humility destroys the disease of lust and envy. Giving to Vaisnavas destroys the disease of greed. Praising Vaisnavas destroys the disease of pride. And most importantly, pleasing the Vaisnavas brings the mercy, love and grace of Govinda Sri Krishna.

Although sastras proclaim that serving Vaisnavas is the essential element for success in bhakti bhajan, this most blissful limb of devotion is often overlooked or not even done. Of course, every devotee hears about, chants and serves Bhagavan Sri Krishna on a regular basis. But how many seriously try to serve and please other devotees?

For hundreds of years, Gaudiya Vaisnava saints have said, jiva doya, vaisnava seva, nama ruci, “To experience the sweet taste of Krishna nama, you must serve Krishna’s devotees and show compassion to all.”

This article will now quote various sastra to prove the power and efficacy of Vaisnava seva.

Taittiriya Upanisad (1.10): “You should serve Krishna’s devotees in the same way you serve Bhagavan Sri Krishna Himself.”

Mundaka Upanisad (3.1.10): “If you worship Krishna’s devotees, then all your desires will be fulfilled! “

Posayana Sruti: “Worship, hear from and serve Krishna’s devotees, and you will always be protected.”

Adi Purana:

ye me bhakta janah partha, na me bhaktas ca te janah
mad bhaktanam ca ye bhaktas, te me bhaktatamah matah,

Sri Krishna says to Arjuna, “If you say you are My devotee, you are not. But if you love and serve My devotees then you are My real devotee.” (also: Caitanya-caritamrta 2.11.28; Bhakti Rasamrita Sindhu. 1.2.218; Laghu-Bhagavatamrta 2.6)

Srimad Bhagavatam (5.5.2.): mahat sevam dvaram ahur vimuktes, “Service to great devotees of Krishna opens the door to liberation to Goloka Vrndavana.”

Srimad Bhagavatam (11.19.21): To Uddhava, Sri Krishna said, mat bhakta puja abhy adhika, “First-class worship and seva of My devotees is more pleasing to me than My own seva. Therefore, you should serve the devotees.”

Sri Jiva Goswami tika: “Knowing this fact, you should serve the devotees with special care.” (Krama Sandarbha)

Padma Purana (6.253.176):

aradhanam sarvesam, visnor aradhanam param, “Mahajana Siva said to Parvati, ‘Of all types of worship, Visnu worship is supreme. Tasmat parataram devi, tadiyanam sam arcanam: “However, worship of Visnu’s devotees, is even superior to that.’”

Srimad Bhagavatam (3.17.19):

yat-sevaya bhagavatah, rati-raso bhavet tivrah, padayor vyasan ardanah, “Serving the feet of great devotees will give you intense transcendental ecstasy, attachment for Sri Krishna, and vanquish all your miseries.”

Sri Visvanatha Cakravartipada tika: “By serving Krishna’s devotees, one can experience the ecstatic bliss of bhava bhakti arising from blending the five elements of rasa i.e. vibhava, anubhava, sthayi bhava, sattvika bhava and sancari bhava.

Srimad Bhagavatam (11.26.28-31): Sri Krishna said, “Just as cold, fear and darkness disappear in the presence of fire, dullness, fear and ignorance are destroyed when you serve Krishna’s devotees.”

Sri Jiva Goswamipada tika: “You get free from fear and ignorance, and the material dullness caused by karma and other things. (Bhakti San. 247.33)

Caitanya Bhagavata (1.1.8):

amara bhaktera puja, ama haite bada
sei prabhu vede bhag-avate kaila dadha

Bhagavan Sri Krishna said, “The Veda and Bhagavata proclaim: ‘Worship of My devotees is superior to worship of Me.’”

Bhakti Sandarbha (247):

tasmad visnu prasadaya, vaisnavan paritosayet, prasada sumukho visnu, tenaiva syan na samsayah,

“If you want to attain the mercy of Krishna, you must first please the Vaisnavas. If the Vaisnavas are pleased, you will definitely attain the complete mercy of Krishna. (also: Itihasa-samuccaya; Hari Bhakti Vilasa (10.120); Raga Vartma Candrika (1.14);

The Final Teaching

A few days before his departure in December 1936, Sri Bhaktisiddhanta Sarasvati spoke his last words on Vaisnava tattva which are very important and most relevant to all of us.

“If the Vaisnavas do not understand that serving other Vaisnavas is the most beneficial thing, then they will not advance in devotion. One has to cultivate Krishna consciousness by sincerely serving the Vaisnavas, and by endeavouring to please them with your body, mind, and soul.

“If the Vaisnavas are pleased, then the all-merciful Sri Krishna will give His grace. You must always remember this.”

(folio: PST Life & Precepts)

Bliss from Vaisnava seva ki jai! Jai Jai Sri Radhe!

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Diksa: Real or Mental?

Mahanidhi Madan Gopal Das

The following question was recently posed by one Brahmin:

“What is the difference between formally accepting diksa from a Guru, and just accepting a Guru within one’s heart and following their teachings?”

Bhagavan Sri Ramacandra, Sri Krishna, Sri Caitanya Mahaprabhu, the 6 Gosvamis, and all Vaisnava and Advaitan acaryas have personally showed the example by formally accepting diksa from Sri Guru. The Srutis, Upanisads, Gita, Srimad Bhagavatam, Ramayana, Mahabharata, and Sri Guru Grantha all proclaim the absolute need to accept diksa from a living Guru.

Sri Sanatana Goswami quotes many Puranas in Hari Bhakti Vilasa stating that humans devoid of diksa attain animal births in the next life, pasu yoni janam.

Instructing Sri Sanatana Goswami on the absolute necessity and power of formal mantra diksa from a living Sri Guru, Sri Caitanya Mahaprabhu said:

dīkṣā-kāle -kare – bhakta, – ātma-samarpaṇa
sei-kāle -kṛṣṇa tare, karena- ātma-sama
sei- deha –karena- tāra, cid-ānanda-maya
aprākṛta-dehe- tāṅra , caraṇa- bhajaya

“At the time of diksa, the bhakta personally offers himself to Sri Krishna i.e thru His representative, Sri Guru. Bhagavan Sri Krishna then makes the devotee equal to Himself by transforming the devotee’s body into one of spiritual bliss (cid –ananda- maya- deha). In that transcendent body, the devotee then worships Sri Krishna’s lotus feet.” (Sri Caitanya Caritamrita 3. 4.192-193)

One cannot avoid the sastric principle and traditional practice of surrendering to Sri Guru just by mentally accepting a Guru within one’s heart. This is not diksa, and thus no sambandha or eternal relationship with either Sri Guru or Sri Krishna can be established in this way.

Although they may be comforting in some situations—personal projections, speculations, sentiments, imaginations, and dream realities will not bring anyone spiritual perfection. Only accepting a Guru in the mind will be as fruitful as mentally accepting a woman to be your wife, and expecting that mentality to give you happiness, fulfilment, and children.

Bhagavan Sri Krishna says in Bhagavat Gita (16.24):

yaḥ- śāstra-vidhim -utsṛjya, vartate- kāma-kārataḥ
na –sa- siddhim -avāpnoti, na -sukhaṁ –na- parāṁ -gatim

“One who neglects or rejects the rules and laws of sastra, and whimsically just follows one’s mind and heart will NOT ATTAIN ANY spiritual perfection, happiness or liberation, mukti or moksa.”

Sri Baladeva Vidyabhusana tika: He who acts according to his own preferences (kāma-kārataḥ), and does not follow prescribed actions, and actually does what is forbidden by scripture, will not attain purification of heart (siddhim), necessary for attaining the goal of life. What then to speak of attaining peace (sukham) or liberation (parāṁ- gatim)?

After telling the plight of the independent whimsical one who rejects scripture, Sri Krishna emphasizes the importance of accepting and following sastra for all human beings in Bhagavad Gita (16.24).

tasmāc- chāstraṁ- pramāṇaṁ -te, kāryā-kārya-vyavasthitau
jnātvā śāstra-vidhān-oktaṁ , karma –kartum- ihārhasi

Sri Krishna says, “O Arjuna! Therefore, the scripture is your authority in the matter of determining what is to be done and what is not to be done. Understanding the scriptural injunctions, you should act accordingly in this world.”

All personal relationships begin with internal acceptance. Without first accepting someone within one’s mind and heart, there is no chance for any future physical relationship in a life of mutual love and dedication. Thus the acceptance of a Guru in one’s mind and heart is good because it signifies the beginning of one’s spiritual life.

However, to be fruitful, one’s inner acceptance of Guru must lead to external surrender and taking formal diksa from Sri Guru. By the diksa process one will then genuinely feel the direct presence of both Sri Guru and Sri Krishna within one’s surrendered heart.

It will no longer be an imaginary Guru/sisya relationship within one’s mind. One will experience a living, tangible, perceivable, and most fulfilling personal relationship with both Govindadeva and one’s beloved Gurudeva.

In Srimad Bhagavatam (9.4.68), Sri Krishna describes the intimate loving connection between Himself and the saranagati jiva, surrendered soul.

sādhavo- hṛdayaṁ- mahyaṁ, sādhūnāṁ- hṛdayaṁ -tv -aham
mad-anyat -te –na- jānanti, nāhaṁ -tebhyo –manāg api

Bhagavan Sri Krishna said, “O Rishi Durvasa! The saintly devotee is always within the core of My heart, and I am always in the heart of My devotee. My devotees know nothing but Me, and I know nothing but them.”

By surrendering and taking diksa from Sri Guru, Bhagavan Sri Krishna will personally manifest in your heart and guide you clearly and correctly. Otherwise, your “mental Guru concept” will fail because it has no backing from sastra, sadhu or Guru.

The following explanation by Pandit Sri Ananta Das Babaji Maharaja perfectly underscores the absolute need for humans to take diksa from a qualified Guru.

“Some people, even after learning of the importance of dīkṣā, think there is no need for them to acquire it. They believe that just by chanting harināma, everything is accomplished. For those who have been somehow harmed or deceived in spiritual matters, that is a natural attitude.

“But this is not the opinion of the Gosvāmīs. Even though observing that in the śāstras and the writings of the mahājanas that dīkṣā is described as a necessity, and seeing that great devotees, past and present, have followed this virtuous practice, some people are still averse to accepting the shelter of a sad-guru.

“The chanting of Hare Krishna maha-mantra by this type of person only results in nāma-aparādha (offense to the Holy Name). They are ignoring both the śāstras and the statements of the mahājanas, and also offending the principle of guru-tattva—all of which are serious offenses.” (Guru Tattva Vijnana)

Guru Sisya Prema Sambandha ki jai! Guru diksa ki jai! Jai Jai Sri Radhe!

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Nama Japa: Rules No Rules

Mahanidhi Madan Gopal Das

Yes, there are and yes there are no rules in chanting Hare Krishna nama japa! In Siksastaka (2), Sri Caitanya Mahaprabhu says, “In each of His unlimited names, Bhagavan Sri Krishna manifests all His transcendental power. There are no strict rules regarding REMEMBERING these names, niyamitah smarane na kalah.”

Commenting on this verse Mahaprabhu says:

khaite suite yatha, tatha nama laya
kala desa niyama nahi, sarva siddhi haya

“Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. (Caitanya Caritamrita 3. 20.18)”

One may think these verses mean that there are no rules in chanting and therefore anything goes! But actually Mahaprabhu is not saying that there are no rules. Sri Gaurahari is glorifying the unlimited and merciful power of Krishna nama by saying that one can REMEMBER nama at any time, even while eating or sleeping.

And due to His infinite power and love, Sri Hari Nama Prabhu will give one all spiritual perfection. Definitely one should not think that Mahaprabhu is saying here that you can chant your rounds while taking breakfast in bed!

In fact, there are specific rules in chanting japa. And Mahaprabhu personally instructed and empowered Sri Sanatana Goswami to describe them, which he did in “Hari Bhakti Vilasa”.

Let us take shelter of Mahaprabhu to better understand the idea of rules and no rules. 500 years ago, Sri Caitanyadeva Mahaprabhu introduced the ultimate transcendental philosophy as acintya bheda-abheda-tattva—simultaneous, inconceivable oneness and difference.

In other words, the transcendental Absolute Truth, Bhagavan Sri Krishna is inconceivably, simultaneously one and different from everything and everyone. Besides being a transcendental doctrine of reality, the principle of acintya bheda-abheda can be applied everywhere.

For example, the atma or soul is one with and different from the body. The husband is one with and different from his family. The citizen is one and different from the country. The student is one with and different from the school. The driver is one with and different from the car. “Hey you hit me” which means his car. The bhoga is one with and different from the refrigerator.

Similarly, in chanting Hare Krishna nama japa there are no rules regarding remembering, or the time and place. But then again there are rules. One must avoid the ten offenses in chanting, nama aparadha.

To help nama sadhakas quickly perfect their chanting of Sri Krishna’s sweeter than sweet Holy Names, we will now present a few helpful rules from Sri Sanatana Goswami. In 274 verses, the Hari Bhakti Vilasa (17) describes the Puruscarana Vrata for attaining siddhi or perfection in chanting diksa mantras. Although the many rules and benefits there describe diksa mantras, they can also apply to chanting the Hare Krishna maha-mantra.

JAPA FAULTS TO AVOID (japa dosa)

  1. Japa chanting is fruitless if you chant with—dirty hands, no asana, covered head, talking to others. 132
  2. You will not attain perfection in chanting (mantra siddhim navapnoti) if you chant absentmindedly, or while walking, lying down, sneezing, yawning, or hiccupping. 133
  3. One should chant a fixed number (japa sankhya:16, 32, 64) of rounds every day without fail. (199)

THREE TYPES OF JAPA

Beginning with the best, the 3 types are manasic—silent in mind; upamsu—whispering; and vacika—loud or soft. (155-156)

GLORIES OF MANASIC JAPA

Manasic is silent mental japa along with meditation on each syllable of the mantra. (158) Manasi japa is thousands of times more beneficial than the other two because it equals meditation on Bhagavan Sri Krishna (sahasro manasah prokto yasmad dhyana samo hi sah). (159)

Mahanidhi Madan Gopal Das: All types of chanting are equally powerful, nija sarva sakti. However, if one has the inner purity to mentally chant it will be most beneficial because it demands the most concentration on Krishna which means more absorption in Krishna and therefore faster results. Whereas in upamsu or vacika chanting one’s mind may be distracted or inattentive, and thus bring slower results due to distance from Krishna.

In all places and conditions (sarva dese sarva da), there are no faults in manasic japa (na dosa manaso japye). If one steadily chants this way, one will attain the benefits of all types of yajnas and homas (sarva yajna phalam labhet). Such yajnas do not yield even one-sixteenth part of the benefits of nama/mantra japa yajna. (161-162,164)

Sri Sanatana Goswami tika: “Because manasic japa (silent, mental japa) is faultless it is the best type, and manasic japa chanters are also the best.”

Conclusion: Sri Krishna Nama japa contains unlimited transcendental powers. Sri Harinama is eternal, sweet and blissful. Krishna’s beautiful names elevate and energize anyone who chants them anywhere at any time. Whether young—old, strong—weak, following—not following, living—dying, all will benefit by chanting the Hare Krishna maha-mantra.

However, if one wants to attain complete success in japa and the blissful eternal prema seva of Radha and Krishna in Goloka Vrndavana, one must surrender to Sri Guru, follow rules and regulations, and always with the greatest humility serve Sri Hari, Sri Guru and the merciful Vaisnavas.

Sri Sanatana Goswami highly extols the supreme efficacy of manasic Krishna nama japa. But unless one has a balanced and sufficiently pure mind (antah karan) it will be difficult to chant silently within the mind. Therefore, most Gurus recommend loud chanting to start with. Then progress to upamsu, whispering, and finally manasic or silent chanting when qualified with mental serenity and a satisfied heart.

Sri Krishna nama japa ki jai! Jai Jai Sri Radhe!

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Japa Fingers Confusion

Mahanidhi Madan Gopal Das

Confusion has arisen regarding which fingers to use while chanting Hare Krishna Nama or Diksa Mantras. The clear truth is found in Hari Bhakti Vilasa as follows:

Siva Agama:
andmamadhyamakramya japam kuryyattu manasam madhyama 
madhyama kramya japam kuryyadupamsukam tarjjanirh
tu samakramya japam naiva tu karayet

While chanting manasic japa (silent in the mind), one should hold the beads with the thumb and ring finger.
However, when chanting upamsu (softly), one should hold the beads with the thumb and middle finger. Never use the index finger while chanting  (Hari Bhakti Vilasa 17.114).

tarjjanya na sprset sutram kampayenna vidhiinayet 
angustha parvva madhyastham parivarttam samacaret

Don’t touch index finger to mala while chanting japa.
Don’t swing, rattle or shake beads while chanting.
Use the thumb and middle finger to move from one bead to another. (if you are chanting softly, upamsu japa, Hari Bhakti Vilasa 17.123)

Conclusion: Two ways to chant and both are correct. Thumb and ring finger for silent, mental manasi japa.
(Hari Bhakti Vilasa 17.114);
Thumb and middle finger for soft chanting, upamsu japa.
Hari Bhakti Vilasa 17.114, 123
Nama Acarya Sri Haridas Thakur ki jai! Jai Jai Sri Radhe!

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Manjari Svarupa Meditation

Mahanidhi Madan Gopal Das

The following siddha deha (spiritual form) meditation is presented for the blessed few that are spiritually hankering to become loyal maidservants of Srimati Radharani in the bowers of Vrndavana (radha-pada dasis).

Regardless of how one has attained his/her siddha deha, this is an ideal meditation on manjari svarupa i.e. siddha deha. Daily meditating like this will purify one’s material existence (bhuta-suddhi), produce a dynamic divine mentality (divya abhimana), and permanently fix one in their eternal spiritual body, which will be clearly seen in this life at the stage of bhava bhakti. Jai Jai Sri Radhe!

MANJARI SVARUPA MEDITATION

Raganuga sadhakas worshiping in the mood of Madhuri Radha’s maidservants should always think as follows:

“I am a beautiful youthful Vraja kisori (12-14) with a robust form adorned with varieties of gold and jewel ornaments. I am expert in all the 64 artistic talents. When Sri Govinda perceives the secret love I cherish for Him, He becomes overwhelmed with the bliss of Eros.

I know the art of sweet speech and pleasant conversation. My brilliant golden form, adorned in dazzling blue cloth and lovely ornaments, is full of the mellows of transcendental bliss.

I delight in music and singing, and overflow with a unique form of madhura-rati called bhavollasa [special loving attachment to Sri Radhika].

Throughout the day and night my heart is filled with love for Radha-Govinda Yugala. With all my pleasant qualities and various feminine gestures, I arouse feelings of love [within Radha-Madhava].

I am formed from my Guru’s mercy, and I always follow my beloved Guru-devi. Gandharvika Radha is my group leader, and I serve within the party of Visakha-sakhi. As a follower of Srimati Radhika, I live in Yavata, and always think how to serve Radha like the other sakhis in madhura-rati.

I forever remain beside Radha-Krishna as Their graceful tender maidservant fanning Them, dressing Sri Radha, and rendering all kinds of amazing and tasteful sweet sevas for Their satisfaction.

All glories to my eternal Isvari, Swamini Sri Radha and Her infinitely gorgeous Govinda. May Radha-Govinda Yugala always astonish me with Their Vraja madhurya-lilas, and eternally engage me in Their blissful seva.” (adapted Paddhati [83-91], Sri Dhyanacandra Gosvami)

Manjari svarupa dhyana ki jai! Jai Jai Sri Radhe!

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26 Qualities of a Devotee

Mahanidhi Madan Gopal Das

This simple post is a wonderful reminder of all the beautiful, loving qualities that arise in a heart purified by Krishna bhakti bhajan. May we all cultivate, develop and express these divine qualities to all around us. And thus elevate the world with positive vibrations of mutual love, harmony, respect, care and cooperation.

The source of this information is the following: (Srimad Bhagavatam 2.13.26; 2.22.78-80;4.20.16;5.18.12; Bhagavad-gita (chapter 13)

  1. BALANCED-EATER – Only eat what’s needed (Mita-bhuk). “Eat to live—Don’t live to eat.”
  2. CHARITABLE – Give to others, do good to all (Sarvopakaraka)
  3. CLEAN (Suci)
  4. COMPASSIONATE (Karuna)
  5. EQUAL TO ALL (Sama)
  6. EXPERT (Daksa)
  7. FRIENDLY (Maitra)
  8. FAULTLESS (Nidosa)
  9. GRAVE (Gambhira)
  10. KIND TO EVERYONE
  11. MAGNANIMOUS (Vadanya)
  12. MERCIFUL (Krpalu)
  13. MILD (Mrdu)
  14. NO MATERIAL HANKERING Be satisfied with Krishna’s presence in your heart, and don’t collect more than you need. (Aniha, Akincana)
  15. NON- DEFIANT –Never quarrel with anyone (Akrta–droha)
  16. PEACEFUL (Santa)
  17. POETIC (Kavi)
  18. PRIDELESS – Meek and humble (Amani)
  19. RESPECTFUL – Well-behaved; respect, love, serve all big and      small (Manada)
  20. SANE (Apramatta)
  21. SELF-CONTROLLED (Vijita Sadguna)
  22. SILENT- No nonsense speech, gossip, prajalpa. Speaks of Krishna (Mauni)
  23. SIMPLE—Always be sincere, straightforward in heart (Sarala)
  24. STEADY – Remain fixed in Truth, Sri Krishna (Sthira)
  25. SURRENDERED TO KRSNA COMPLETELY (Sarana)
  26. TRUTHFUL (Satyasara)

Vaisnava sadacara ki jai! Jai Jai Sri Radhe!