Tag Archive for: Krishna

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Is Guru God?

Mahanidhi Swami

What follows is a brief response given to an E-Mail inquiry regarding the question, “Is Guru God?”

BHAKTA: “I have been hearing you quite regularly state the Guru is Krishna and you quote many scriptural references. In some spiritual missions they teach that Guru is the representative of God and not actually God himself. I have the understanding that the Guru is a Jiva who becomes empowered by God, not that he actually becomes God. And I have also seen that many “Gurus” fall down. So can you please help me get the right understanding of Guru Tattva?

Mahanidhi Madan Gopal Das: “Radhe! Radhe! The highest level of Guru and very, very, very rare indeed is a jiva who has attained sadhana siddhi and is realized in Radha-Krishna prema. Of course, all Gurus are jiva shakti, jiva-tattva, and not the Sarva Shaktimayi Purnatama Svayam Bhagavan Sri Krishna or bhagavat tattva. So difference is there in tattva.

But it’s also true that ALL GOD’S POWER, mercy, love and compassion are present in Sri Guru. In understanding Guru Tattva, and in fact all spiritual reality, one must always apply the principle that eternal truth is inconceivably and simultaneously ONE AND DIFFERENT. Thus Sri Guru and Sri Krishna ARE ONE and also different!

However, shastras everywhere say clearly GURU IS GOD. Why because the Guru gives God thru mantra diksha, shiksha and krpa. So many Indians worship Guru as God and attain perfection by that. They attain God who is attained by God in the form of Guru.

Nevertheless, all Gurus are jivas after all, and some get covered by maya, some don’t. But when acting as Guru they are perfect, and they are God in the sense that Gurus REPRESENT GOD’S WILL MERCY AND COMPASSION AND ARE THE TANGIBLE GOD BEFORE US taking us to Bhagavan Sri Krishna.

Certainly, it requires devotion and sensitive discrimination to understand the position of Guru. Yes, Guru is God, and yes he is also jiva, and yes he is the representative of God. But still there is no harm, nor is it against shastras and acharya vani to see and worship Guru As God as many do today.

A very popular verse in India:

Gurur brahma Gurur vishnur,  Guru devo maheshvarah
Guruh sakshat param brahma, tasmai sri gurave namah

GURU IS DIRECTLY Brahma, Vishnu, Shiva and Parabrahma. I offer respects to Sri Guru. (Garga Samhita 4.1.13)

In Bhakti-sandarbha (Anuccheda 237), Sri Jiva Goswamipada quotes the Uttara Vamana Kalpa:

yo mantrah sa Guru sakshat yo Guru sa hari svayam

“The mantra given by the Guru is itself the Guru, and the Guru is directly the Supreme Lord Hari.”

We hope these words will clear your doubts regarding Sri Guru. Jaya Jaya Sri Radhe!

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Uttama Adhikari Guru: Clearing Confusion

Mahanidhi Swami

What is the difference between an uttama bhagavata an uttama adhikari devotee? There is widespread confusion concerning the true meaning of these terms. And as a result, new candidates or even the initiated often argue over whether or not their diksha Guru is an uttama bhagavata, an uttama adhikari, a madhyama adhikari etc.

Knowing the truth concerning this topic is essential and crucial, especially for someone looking for a Guru. The confusion arises from shastras’ use of the same terms to describe two different truths. The three words uttama, madhyama and kanishtha can refer either to the level of one’s eligibility for bhakti bhajana, or the level or percentage of a devotee’s vision, perception, and direct experience of Bhagavan Sri Krishna.

In other words, one (described in Bhakti Rasamrita Sindhu) is a measurement of a devotee’s faith in and knowledge of Sri Krishna. And the other one (described in Srimad Bhagavatam) is a measurement of one’s vision, perception and experience of Bhagavan and the degree of a devotee’s love and attachment to Bhagavan Sri Krishna.

Sri Rupa Gosvami describes the three levels of adhikara or fitness for bhakti sadhana as kanishta adhikari, madhyama adhikari and uttama adhikara. Thus, personal adhikara for bhakti is based on one’s faith in and knowledge of Bhagavan Sri Krishna. On the other hand, the Srimad Bhagavatam describes three levels of spiritual advancement among devotees as kanishtha (prakrta bhakta), madhyama bhakta, and uttama bhagavata according to the degree of their vision of Bhagavan Sri Krishna.

THREE LEVELS OF ADHIKARA FOR BHAKTI

In Bhakti Rasamrita Sindhu (1.2.16-19), Sri Rupa Gosvami describe as follows:

1) UTTAMA ADHIKARI: “Is one who is expert in bhakti shastras, logic and reason, and has firm, mature and unbreakable faith in Bhagavan Sri Krishna.”

śāstre yuktau ca nipuṇaḥ, sarvathā dṛḍha niścayaḥ
prauḍha śraddho ‘dhikārī yaḥ, sa bhaktāv uttamo mataḥ 17

2) MADHYAMA ADHIKARI: “Is one who has full faith in shastras and Bhagavan Sri Krishna but lacks expertise in transcendental wisdom.”

yaḥ śāstrāhi ṣvani puṇaḥ śraddhāvan sa tu madhyamaḥ 18

Sri Jiva Goswamipada tika: Lacking expertise in shastras means that one has a general knowledge of shastras, and firm faith which will not break even if one cannot defeat opposing arguments.

Srila Visvanatha Cakravarti tika:

The word sraddhavan in text 17 means that the madhyama adhikari has firm faith in shastras and the words of his/her Guru.

3) Kanishtha Adhikari: “Is the lowest level of devotee who has very little knowledge of shastras, weak, tender faith which can easily be broken by contrary beliefs or opposing arguments.

yo bhavet komala śraddhaḥ sa kaniṣṭho nigadyate 19

Why devotees have different adhikara or fitness for bhakti is nicely explained by Sri Mukunda das Goswami (shishya of Sri Krishna Dasa Kaviraja): “The division of three types of eligibility or adhikara arise out of one’s spiritual status attained by the grace of Bhagavan Sri Krishna Himself and the saints with whom one has associated in the past.”

THREE LEVELS OF ADVANCED DEVOTEES

The Srimad Bhagavatam describes the three levels of devotees as beginner, intermediate and topmost according to the degree of their vision of Bhagavan Sri Krishna.

1) UTTAMA BHAGAVATA: “The most advanced Krishna bhakta who sees his most worshipable Bhagavan Sri Krishna within everything and sees everything in Bhagavan.”

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ
Srimad Bhagavatam 11.2.45

Srila Visvanatha Cakravarti tika: When Hiraṇyakaśipu asked, “Where is your Ishvara?” Prahlāda said, “He is everywhere. One can see Bhagavan Sri Krishna even in a pillar.” Similarly, one should see all living beings in Bhagavan Sri Krishna (ātmani), just as Yaśodā saw all beings in the belly of Krishna.

There is another meaning. One should see all beings as having Krishna prema, and being absorbed in Krishna who appears in their minds. This shown by the prema of the Vraja-gopis and Dvaraka mahishis.

vana-latās tarava ātmani viṣṇuṁ, vyañjayantya iva puṣpa-phalāḍhyāḥ
praṇata-bhāra-viṭapā madhu-dhārāḥ, prema-hṛṣṭa-tanavo vavṛṣuḥ sma

The trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣṇu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. Srimad Bhagavatam 10.35.9

nadyas tadā tad upadhārya mukunda-gītam’ āvarta-lakṣita-manobhava-bhagna-vegāḥ
āliṅgana-sthagitam ūrmi-bhujair murārer, gṛhṇanti pāda-yugalaṁ kamalopahārāḥ

‘When the rivers hear the flute-song of Krishna, their minds begin to desire him, and with the arms of their waves they embrace Murāri’s lotus feet and, present offerings of lotus flowers.’ Srimad Bhagavatam 10.21.15

na calasi na vadasy udāra-buddhe, kṣiti-dhara cintayase mahāntam artham
api bata vasudeva-nandanāṅghriṁ, vayam iva kāmayase stanair vidhartum

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva’s darling son? Srimad Bhagavatam 10.90.22

One should contemplate the mood of Bhagavan Sri Krishna within oneself as being present in all living entities. One should see in this way implies that one must GAIN QUALIFICATION FOR SEEING, RATHER THAN being able to see like this at all times. Great devotees like Nārada, Vyāsa and Śukadeva do not see Bhagavan Sri Krishna everywhere at all times, and this increases their desire for Krishna.

When this longing to see Bhagavan Sri Krishna increases further, then the devotees see the whole world as Bhagavan Sri Krishna as in the logic that a lusty man sees desirable women everywhere. In this verse, the verb paśyed (see) means actually “to know”. Thus the best devotee is he who knows Bhagavan Sri Krishna is in everything and everything is in Bhagavan Sri Krishna simply by scriptural knowledge.

Further on in this chapter, the Srimad Bhagavatam (11.2.55) describes the topmost type of bhagavata bhakta i.e. the maha bhagavata!

visṛjati hṛdayaṁ na yasya sākṣād, dharir avaśābhihito ‘py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ, sa bhavati bhāgavata-pradhāna uktaḥ

** MAHABHAGAVATA: “Is the best of devotees because Bhagavan Śrī Hari, who destroys heaps of sins for His devotees, never leaves his heart even if he accidentally calls Hari, because he has permanently bound Sri Hari’s lotus feet within his heart with the ropes of intimate love (praṇaya rasanaya).”

Srila Visvanatha Cakravarti tika: There is no problem even with heaps of sins because Bhagavan can easily destroy a multitude of sins simply by being called. Then what to speak of chanting Bhagavan nama with a continuous taste of rasa?

This verse answers the question ‘Why doesn’t Bhagavan leave the temple of their hearts?’ Bhagavan can’t leave because the devotee ties his heart to the lotus feet of Bhagavan with the ropes of affection. Just as Yaśodā’s prema bound Krishna to the mortar, the devotee binds Bhagavan with the chains of prema!

2) MADHYAMA BHAKTA: “The intermediate or second-class devotee offers his love to Bhagavan Sri Krishna, befriends Krishna bhaktas, shows mercy to the innocent ignorant, and avoids the envious.”

īsvare tad-adhīneṣu bāliśeṣu dviṣatsu ca,
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ
Srimad Bhagavatam 11.2.46

Srila Visvanatha Cakravarti tika:

The madhyama devotee shows prema for his worshipable Bhagavan Sri Krishna. This actually means he has attachment for Bhagavan rather than prema. He befriends bhaktas dependent on Sri Krishna, and shows mercy to those ignorant of bhakti. Since even Bharata, Vyāsa and Śukadeva did not show mercy to all persons they saw, it should be explained that this mercy to the ignorant arises by itself.

This is understood from the example of the mountain SB 10.20.36: During the monsoon season, mountains sometimes release their storage of water and sometimes do not, just as realized devotees sometimes give the nectar of divine wisdom and sometimes do not.

Madhyama bhaktas avoid haters of Bhagavan because they know their mercy will be useless with them. It is proper to stay away from inimical ones understanding they are foolish while simultaneously reflecting upon one’s own good fortune. The madhyama devotee does not have the qualification to see Bhagavan in all beings. But when he attains that quality he then becomes an uttama devotee. Even among uttama devotees like Nārada one will see these four qualities of prema, friendship, mercy and indifference.

3) PRAKRTA BHAKTA: “The neophyte, beginner bhakta (kanishtha) who faithfully worships Krishna’s murti, does not behave properly with others. He is a materialistic, unrefined devotee occupying the lowest position.”

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate,
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
Srimad Bhagavatam 11.2.47

CONCLUSION: Hopefully, everyone now understands these terms and can thus judge devotees accordingly. Since it “takes one to know one” it is impossible for a Guru seeker to tell whether a proposed Guru is a bhava-bhakta or premi bhakta, uttama bhakta, or a maha bhagavata. Such extremely advanced and liberated devotees are very, very rare.

So what to do, and how to select your eternal friend and wise guide to love divine, Sri Guru? One seeking a diksha Guru should select an uttama adhikari bhakta i.e. one whose deep knowledge of bhakti shastras can destroy your doubts; and whose ‘rock solid’ faith in shastras and Bhagavan Sri Krishna inspires and deepens your own faith in Sri Krishna and the path of Krishna bhakti sadhana.

By surrendering to and accepting diksha from such a Guru, one will attain genuine bhakti, and joyfully progress on the path of bhakti to the perfection of Sri Sri Radha-Govinda’s prema seva in the groves of Vrindavana!

Sri Guru tattva ki jai! Jaya Jaya Sri Radhe!

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Mahaprabhu & Madness part one

Mahanidhi Swami

It was summer 1975, a Saturday night Harinama Sankirtana party, 100 saints strong on the streets of Los Angeles, U.S.A.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Being a new recruit at that time, I was feeling a little sick and feverish so I was not much “into it”. Just then a blissful loving swami with a big pony tail came up to me while playing wildly enthusiastic mrdanga.

Smiling with the intoxicating taste of love divine, that naturally happy swami said, “Hey, come on, what are you doing? This is Gauranga’s bliss party, so you have to CHANT AND DANCE LIKE A MADMAN!!!”

There and then I went whirling, spinning and jumping, “Hari Bol!” “Hari Bol” as I danced “like a madman” down the sidewalks of Hollywood! Little did I know then, that 500 years ago Sri Chaitanya Mahaprabhu was also doing the same.

Gauranga Mahaprabhu danced in divine madness down the footpaths and byways of India while singing the most magnetic and transforming prema-nama Harinama sankirtana of Sri Krishna’s transcendental names.

Mahaprabhu flooded the lanes of Navadvipa with rivers of pure prema-nama enriched with His dancing in the madness of gopi-bhava. Hari is an extremely rasika, Vraja lila-filled name, so naturally it was one of Gaurahari’s favorites.

Dancing through Nadia, Nimai, the genius child, sweetly and ecstatically sang:

“Hari! Hari!” “Hari! Hari!” “Hari! Hari!” “Hari! Hari!” “Hari! Hari!” (Caitanya Caritamrita 1.7.159)

“Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” “Hari bol!” (Caitanya Bhagavata 3.5.155)

Having heard directly from Mahaprabhu’s associates, the Gaura-lila Vedavyasa, Sri Vrindavana Das Thakura, recorded the “all-time favorite” Vraja rasika divine nama-sankirtana names of Sri Krishna that Mahaprabhu loved to sing throughout His blissful, compassionate presence. One can see below that Chaitanya Mahaprabhu often juxtaposed these favorite names to savor different flavors of rasa.

Gathering a group of loving friends, playing mrdangas, karatals, whompers, and divine horns [srnga], Sri Chaitanya sang:

jaya kṛṣṇa murāri, mukunda vanamālī (Caitanya Bhagavata 2.8.276)
jaya kṛṣṇa mukunda, murāri vanamālī (Caitanya Bhagavata 2.23.422)
jaya kṛṣṇa gopāla, govinda vanamālī (Caitanya Bhagavata 2.16.100)
jaya kṛṣṇa govinda gopāla vanamālī (Caitanya Bhagavata 2.26.17)
kṛṣṇa rāma mukunda, murāri vanamālī (Caitanya Bhagavata 2.23.29)
hari bolo mukunda, gopāla vanamālī (Caitanya Bhagavata 2.23.435)

Putting the above divya nama together minus references, one gets a complete song that could be sung on Sankirtana. Here it is (refrain: repeat 2x):

hari bol, hari bol, hari bol
jaya krishna murāri, mukunda vanamālī
jaya krishna mukunda, murāri vanamālī
jaya krishna gopāla, govinda vanamālī
jaya krishna govinda, gopāla vanamālī
krishna rāma mukunda, murāri vanamālī
hari bolo mukunda, gopala vanamali
hari bol, hari bol, hari bol!

During Audarya Purusottama, Sri Chaitanya’s Dakshina Bharata tirtha yatra, Mahaprabhu moved along like a maddened lion (matta simha) absorbed in prema-sankirtan singing:

kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! rakṣa mām
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! pāhi mām
kṛṣṇa! keśava! kṛṣṇa! keśava! kṛṣṇa! keśava! rakṣa mām
(Caitanya Caritamrita 2.7.95-96)

Madness: Two Kinds

The English word mad comes from the Sanskrit word mada or matta, which means madness or intoxication. Madness (matta) means to be completely obsessed with, or to be frantic, turbulent, crazy and wild about someone or something. Madness is of two kinds: mundane and transcendental. In other words, one can be crazy for Krishna or crazy for Maya, the illusion of enjoyment.

Regarding the varieties of madness, Srila Prabhupada said, “There are two kinds of madness [material & spiritual]. One madness is for material enjoyment which entangles people more and more in the process of birth and death. So this material madness you have to give up.

“And you have to become mad after Krishna. Then your life is successful. That [divine transcendental] madness is exhibited by Caitanya Mahāprabhu, wherein He experiences one moment to be one yuga. Tears in the eyes like the torrents of rain, Mahaprabhu cried, “I feel the whole world is vacant in separation from Govinda.”

“This madness is wanted, missing Govinda madness. When Krishna left Vṛndāvana and went to Mathurā, the Vraja gopis became so mad that they had no other business than just crying torrents of rain. That is wanted. That is Vṛndāvana life.” (folio: 760910SB.VRN)

“For others, madness is a disease. But if anyone hears about or sees Mahaprabhu’s divine madness in Krishna prema, then that madness will destroy one’s bondage to repeated birth and death.)” (Chaitanya-chandrodaya 2.119)

Definition of Divine Madness

Sri Nama Alvar, the famous Vaisnava premi saint, defined divine madness thus: “When one is overcome by bhakti exaltation and trembling in every cell of his being, one must freely and passively allow this influence to penetrate one’s entire being. It will carry one beyond all known states of consciousness.

“So never be afraid or embarrassed that others may think that you are mad. For that would suppress the display of the rapturous bhakti that deluges your being. That very divine madness is what distinguishes one from ordinary mortals who have no access to such beatific vision.

“That divine madness is the bhakta’s pride. Enveloped in that divine madness, one should follow the saint who implores, “Just sing and cry, laugh, jump and run about so that everyone can witness it.” (Hindu Mysticism)

Crazy for Radha-Krishna ki jai! Jaya Jaya Sri Radhe! (see part two)

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Mahaprabhu & Madness part two

Mahanidhi Swami

Divine Madness of Mahaprabhu

Worried over Nimai’s apparent mental health, mother Shachi showed Him to a doctor. The doctor examined and said, “Nimai is exhibiting madness, so you must tie His legs together and keep Him home. Massage Nimai’s head with medicated oil and feed Him fresh coconut water until his madness is cured!”

A few days later, Srivasa Thakura visited Vishvambhara in His home in Navadvipa and saw Gaurahari doing tulasi parikrama. Then upon suddenly noticing a devotee, Mahaprabhu swooned and shivered intensely in divine love. Upon assuming external consciousness, Mahaprabhu greeted Srivasa Thakura and said, “They say I am mad, insane. What do you think?”

hāsi’ bale śrīvāsa, paṇḍita bhāla vāi
tomāra ye-mata vāi, tāhā āmi cāi

Smilingly, Srivasa said, “O Mahaprabhu, Your madness is good. I also want the same kind of madness that You have, wherein I experience divine love and the direct mercy of Sri Krishna.” (Caitanya Bhagavata 2.2.98-114)

Since Sri Chaitanya Mahaprabhu’s lilas are eternally manifest in one universe or another, His divine madness is also eternal. Sri Krishna Dasa Kaviraja explains:

rādhikāra bhāva yaiche, uddhava-darśane
sei bhāve matta prabhu, rahe rātri-dine

Just as Rādhikā entered a state of divine madness [in mahabhava] upon seeing Uddhava, Mahaprabhu was all day and night in that same state of divine madness [in separation from Krishna] (Caitanya Caritamrita 1.4.108)

Divine Madness in Vrindavana

preme matta cali’ āilā govardhana-grāma

Arriving at Mt. Govardhana, Mahaprabhu went mad in Krishna prema. (Caitanya Caritamrita 2.18.17)

harideva-āge nāce preme matta hañā

And while taking darshana of Sri Haridevji at Mansi Ganga, Mahaprabhu madly danced in Krishna prema. (Caitanya Caritamrita 2.18.19)

Divine Madness Distribution

śuni’ ‘Krishna’ ‘Krishna’ bali, amogha uṭhilā
premonmāde matta hañā, nācite lāgilā

Upon hearing Sri Chaitanya Mahaprabhu chant ‘Krishna! Krishna!’ the terminally diseased Amogha immediately got off his deathbed and began to chant Krishna nama. Becoming mad with ecstatic love, Amogha danced very emotionally. (Caitanya Caritamrita 1.15.278)

yāṅhāra darśane loke preme matta hañā
hāse, kānde, nāce, gāya, Krishna-nāma lañā

The people said, “Simply by seeing Śrī Caitanya Mahāprabhu, everyone is maddened with love of Krishna. Thus they are laughing, crying, dancing, chanting Krishna Krishna Krishna Krishna.” (Caitanya Caritamrita 2.15.162)

With a mere embrace of mercy from Mahaprabhu, Krishna dasa went mad in love divine and began dancing and singing, “Hari! Hari! Hari!” (Caitanya Caritamrita 2.18.88)

tomā dekhi Krishna-preme, jagata-pāgala

By seeing Mahaprabhu everyone went crazy with Krishna prema. (Caitanya Caritamrita 2.18.120)

ye tomāra ‘nāma’ śune
sei Krishna-preme matta, tāre tribhuvane

If anyone hears Mahaprabhu’s name, he/she will go mad in Krishna prema and perform harinama sankirtana to deliver the three worlds. (Caitanya Caritamrita 2.18.123, 219)

Divine Madness & Harinama Sankirtana

punaḥ punaḥ piyāiyā haya mahāmatta
nāce, kānde, hāse, gāya, yaiche mada-matta

Repeatedly drinking Harinama rasa, Sri Gauranga and the others became greatly mad. So they all started singing, dancing, laughing and crying in the madness of divine delirium. (Caitanya Caritamrita 1.7.22)

And with His saṅkīrtana movement, Mahaprabhu made everyone mad like Himself. We do not find anyone who was not maddened by Gauranga’s saṅkīrtana movement. (Caitanya Caritamrita 1.9.52)

“When the people assembled, Śrī Caitanya Mahāprabhu raised His beautiful long golden arms and shouted, “Haribol!” Responding, the people became ecstatic in divine madness, dancing and chanting the transcendental sound “Hari!” (Caitanya Caritamrita 2.17.189)

“Like a mad lion, matta-siṁha, Mahaprabhu danced in the center of a circle of kirtaneers. (Caitanya Caritamrita 2.12.137) “If anyone, after hearing from Sri Chaitanya, would chant “Hari Krishna” he or she would go mad in love divine (prema-matta)” (Caitanya Caritamrita 2.7.98)

Divine Madness & Krishna Prema

krishna prema phal āsvāde, matta loka ha-ila sakala

Everyone who tastes the fruit of Krishna prema will become mad in divine bliss. (Caitanya Caritamrita 1.9.48)

Srila Prabhupada explains the nature of Krishna prema, separation and madness: “We become mad after Krishna in our separation from Him. This is called Krishna-premā. And this love was distributed by Caitanya Mahāprabhu.” (TLK v. 30 p.)

“When one is separated from Radha-Krishna, then all the bodily symptoms of transcendental ecstasy manifest, and one appears inconceivably crazy i.e. transcendental madness.” (Caitanya Caritamrita 2.1.87 p.)

Divine Madness Is Krishna Consciousness

Dancing madly on harinama sankirtan, being crazy about Krishna, and going mad in separation from Radha-Govinda Yugala—this is Krishna Consciousness. The true devotee is one who feels intense separation from the sweetness in Shyama, and goes mad by a mere remembrance of those first sweet drops of joy in Krishna bhakti.

The greatest Krishna bhakta is Sri Chaitanya Mahaprabhu Himself. His madness in separation from love divine Sri Krishna is legendary and astonishing. As Mahaprabhu was, we too should become mad men/women searching in separation for Krishna within ourselves, within others and within the medium we move.

In the following amazing rasa-filled quote, Srila Prabhupada explains Krishna consciousness in a nutshell.

Srila Prabhupada said, “Sri Caitanya, the greatest symbol of a Krishna-bhakta, was mad after Krishna, [crying continually], ‘Where I can see Krishna? Where is Krishna? Where is Krishna? He was mad after Krishna.”(folio: 670323SB.SF)

“This is Krishna consciousness—when one becomes mad after Krishna, thinking, “How to see Him? How to see Krishna? How to see Him. How to see Him? Where He is? Where He is? Where He is?” Increasing this intense love for Krishna.

“When we will be mad for Krishna that is the perfection of life. We should be very, very serious to see Krishna. At least this attitude will help us: “Where is Krishna? How I will see Him? How I would meet Him?” That is called Krishna consciousness.” (folio: 730901R2.LON)

Madhureṇa Samāpayed: A Sweet Ending

“Murari’s mesmerizing flute forces the maidens of Vraja to forsake their self-control, righteousness and bashfulness. They ramble through the woods of Vrindavan like ones possessed, asking the trees, creepers and shrubs about Sri Krishna. Undoubtedly, a colossal maddening-shakti is working on them.

“Yet the madness of the damsels of Vraja is nothing in comparison to the special divine lunacy of Srimati Radharani i.e. divyonmada mahabhava. Radhika alone has the monopoly over this priceless gem called ‘divine lunacy’. And we are fortunate that we belong to this particular Kali-yuga, wherein Sri Goursundar has relished the sweet rasa of Sri Radha’s divine lunacy.” (Analytical Study of Love: Sri Ananta Dasji Maharaja)

Mahaprabhu and Madness! Krishna creates the madness, places it in the hearts of His beloveds, and then relishes the sweet taste of loving separation for time eternal as Sri Chaitanya Mahaprabhu. We Their humble servants cry in Their footsteps, begging in separation for a drop of prema or a glimpse of Shyama. O Srimati Radharani! With Your power and tender mercy, that impossible vision becomes a sweet reality.

Crazy for Radha-Krishna ki jai! Jaya Jaya Sri Radhe!

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Gauranga Glorifies Harinama

Mahanidhi Swami

When Mahaprabhu came to Benares, a local Brahmin narrated His transcendental glories to Sri Prakashananda, a famous Advaitin acharya.

The Advaitin then laughed very much (bahuta hasila) and criticized Mahaprabhu: “Yes, I heard He is called Chaitanya. He has hypnotized a bunch of sentimental followers into believing He is Ishvara. And now they dance around like madmen!”

Feeling very much aggrieved to hear this, the Brahmin immediately left and went to describe his meeting: “O Mahaprabhu! Although he offended You that Advaitin said Your name, “Chaitanya Chaitanya Chaitanya”. But why could he not say “KRISHNA?”

Sri Krishna Chaitanya replied, “The Mayavadi Advaitins are Krishna aparadhis. Thus they only keep saying ‘brahma’, ‘atma’ ‘chaitanya’ kahe niravadhi. (129) Therefore, Krishna nama never manifests in their mouths.

“Krishna’s name and transcendental form are identical, krishna nama krishna svarupa duita samana. (130) Sri Krishna’s name, murti and personal form are one form of transcendental blissful consciousness, nama vigraha svarupa, cid ananda rupa. There is no difference between them. (131)

“There is no difference between Krishna’s transcendental body and Himself or between His name and Himself. But by nature the jiva’s name, body and soul are all different. (132)

deha dehira nama namira, krishne nahi bheda
jivera dharma nama deha, svarupe vibheda

“Therefore, Krishna’s transcendental name, form and intimate pastimes are not perceptible or self-manifest to the material senses. (134)

ataeva krishnera nama, deha vilasa
prakrtendriya grahya nahe, haya sva-prakasha

“Sri Krishna Himself and His name, qualities, and pastimes are all equal in transcendental consciousness and bliss. (135)

Krishna nama krishna guna, krishna lila vrnda
Krishnera svarupa sama, saba cid ananda

“The complete absolute bliss of Krishna’s lila rasa forcibly pulls the jnanis away from brahman bliss of and conquers their souls.”(137) [i.e. Sri Shuka Muni]

brahmananda haite purna, ananda lila rasa
brahma jnani akarshiya, kare atma vasha

These are Sriman Mahaprabhu’s direct and personal teachings on the glories of Sri Krishna’s Divine Names. During His discourse, however, Sri Chaitanya spoke the following two essential verses about Nama Tattva that all devotees should know, memorize and remember while chanting Sri Harinama japa and kirtana.

nama cintamanih krishnash, chaitanya rasa vigrahah
purnah shuddho nitya-mukto, bhinnatvan nama naminoh

“The peerless gem of Krishna’s transcendental name fulfills all thoughts and desires. Nama Prabhu is the living form of consciousness and divine loving rapture. Krishna nama is completely immaculate—ever existing on the transcendental plane.”

atah sri krishna namadi, na bhaved grahyam indriyaih
sevonmukhe hi jihvadau, svayam eva sphuraty adah

“Sri Krishna’s transcendental names, forms, qualities and pastimes cannot be perceived by the material senses. However, they all automatically self-manifest [svayam sphurti] on the tongue and other senses of one with a service attitude [seva mukha].” (Caitanya Caritamrita 2.17.114-137)

Sri Harinama ki jai! Chaitanya Mahaprabhu ki jai! Jai Jai Sri Radhe!

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Simple Vaishakha Vrata 2018 April

Mahanidhi Swami

Many Puranas and Hari Bhakti Vilasa by Sri Sanatana Goswami describe the fantastic benefits and blessings accrued by observing the Vaishakha Month Vrata (April 1-30, 2018).

It’s said among sadhus: “In material life more is less; in spiritual life more is more!” In other words, more material enjoyment means less spiritual progress. And more spiritual acts means more peace, more happiness and perfection promotion to Radha-Krishna’s nitya-seva in Sri Vraja Dhama.

For the benefit of all, we are presenting a simplified vrata based on 140 verses of Hari Bhakti Vilasa (14). By observing it, one can pleasingly serve Madhusudana Sri Krishna, and thereby gain good fortune, divine power, and lots of spiritual benefits.

  1. Donate: Dana—sesame (til) seeds, water, ghee, umbrellas.
  2. Sacred Baths: Tirtha Snana—Radha-kunda, Yamunaji, Gangaji, Samudra, etc. “Vaishakha tirtha snana yields 100,000 benefit of Magha Mas snana i.e. Kumbha Mela.” (Padma Purana/Hari Bhakti Vilasa 14.14.367-8)
  3. Bathing Prayers: Wash feet, meditate on Bhagavan Sri Krishna, and recite before morning (pratah-kala: 5-7 a.m.) snana:
  4. By the mercy of Sri Madhusudana and the blessings of the Brahmins, may my daily tirtha snana free me from all obstacles.
  5. O Murari! O Madhusudana! Please fulfill my spiritual desires as the fruit of my daily Vaishakha snana.
  6. O my beloved Sri Madhusudana! Vaishakha is Your favorite month. So please give me the fruit of destroying all my sins. (Hari Bhakti Vilasa 14. 400-403)
  7. SPECIAL DAYS TO OBSERVE:

** Akshaya Tritiya: (18 April)—This day is dear to Harivallabha Sri Krishna. Any acts of japa, dana, shraddha, snana, archana or tarpana bring one inexhaustible results. (409)

** Ganga Saptami, shukla: (22 April)—Ganga puja, snana, & tarpan to pitrs (ancestors) destroys their sins causing their bondage. (Padma P/hbv 413)

** Mohini Ekadasi: (26 April)—“Attain liberation by observing jagarana (stay awake all night). Skanda P.

** Nrsimha Chaturdasi: (28/29 April)—“Bhagavan Nrsimha said, “One will please Me by observing this topmost vow (uttama vrata) and attain happiness, sense pleasure and liberation. One Nrsimha vrata gives the benefit of 1,000 Dvadasi vratas!” (Padma P/hbv 14.414-5, 441, 446, 451)

** Vaishakha Purnima: (30 April)—Do dana, snana, tarpana, plus donate water which will give one a divine form. (Hari Bhakti Vilasa 495)

*** CONCESSION SUPER VOW: If can’t observe all the other vows for one month, then just offer your best on the last three days: Trayodasi, Nrsimha Caturdasi and Vaishakha Purnima, 27-30 April 2018, and you will attain Vaikuntha! (Hari Bhakti Vilasa 501)

**** LAST STRAW VOW: If can’t observe anything, then at least “do one good deed”. Feed 10 brahmins on one day during Vaishakha month. (Hari Bhakti Vilasa 502)

Vaishakha Vrata ki jai! Radha-kunda snana ki jai! Vaishakha Purnima ki jai! Jai Jai Sri Radhe!

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Hare Krishna Japa 16 Tips for Beginners – October 1, 2018

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-pointed attention (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. 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.
  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 God and your relationship with Him. Think how you can be a better person by trying to live moment to moment for the pleasure of God 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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SIX MAIN WAYS TO ATTAIN KRISHNA PREMA

Mahanidhi Swami

You and I, and all the fortunate GaudiyaVaisnavas are worshipers of Prema Purusottama Sri Chaitanya Mahaprabhu. Lord Gauranga’s mission on earth was to give pure love of God, Krishna prema, and all the bliss it brings to one and all without discrimination.

Srila Sanatana Goswamipada states most the coveted goal of love divine can easily be achieved by mercy, meditation, singing, sanga, residence and humility:

  1. Mercy: the main cause of attaining prema is Krishna’s mercy (nidanam param Krishna karuna)
  2. Meditation: on Radha-Krishna’s Vraja pastimes (vraja krida dhyana).
  3. Singing: about Radha-Krishna’s Vraja pastimes (vraja krida gana).
  4. Association: with premi-bhaktas (rasa loka sanga).
  5. Residence: alone in a Vrindavana Radha-Krishna pastime place (priya krida vana, rahah nivasa).
  6. Humility: always cultivate the utmost humility in thoughts, words and actions.
    (Brhad-Bhagavatamrta II 5.215-223)

Krishna prema ki jai! Radha-Krishna ki jai! Jaya Jaya Sri Radhe!

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How Krishna Ignites Devotees’ Love?

Mahanidhi Madan Gopal Das

With His beautiful form, fragrance, features, ages, dress, ornaments, hair styles, footmarks, flute and pastimes Sri Krishnachandra ignites, nourishes and excites love in the soft and sweet hearts of His devotees (bhava uddipana:Bhakti-rasamrita sindhu. 2.1.301).

The contents of this post come from Bhakti-rasamrita sindhu (Vibhava: 2.1.301-381, wherein Sri Rupa Gosvami describes the following unique features of Bhagavan Sri Krishna which, although actually part of His svarupa i.e. divine transcendental form, also act independently as stimulants or excitants (uddipanas) to expand the blissful feelings of His loving premi bhaktas.

Reading about these features of Sri Krishna will create attraction in the curious; nourish the surrendered hearts of Krishna’s bhaktas, and cause a cascade of bliss within Krishna’s loving servants.

KRISHNA’S THREE AGES

In his prakata bhauma Vrindavana lila, Bhagavan Sri Krishna displays three ages: kaumara, pauganda, kaishora. From babyhood to a fun-filled five year old Kaumara Makhancora Gopala plays and frolics stealing yogurt and so on with Janani Yashoda and other mothers.

Pauganda Krishna Govinda cavorts with His cows and boyfriends through the meadows of Vraja from ages 5-10.

From 10-15 Krishna Kaishora exhibits His youthful pastimes with the cows, boys and the charming fresh damsels of Vrajabhumi. Upon reaching the age of 15 years, 9 months, 7 ½ days, Sri Krishna stays eternally in this most complete condition of being carefree, beautiful, playful and youthful.

KRISHNA’S KAISHORA AGE: THREE STAGES

Ages 10-12 years

Sri Rupa Gosvami describes Krishna’s beauty during this part His kaishora age. Sri Krishna’s complexion is indescribably radiant; His eye corners turn ruddy; and fine hairs arise on His body. During this time, Govinda wears a Vaijayanti mala, peacock feather, refulgent dress like an actor, and plays sweetly on His flute, vamshi madhurima. At this time, as per local Vrajavasi customs, Govinda sports very sharp fingernails, dancing Cupid eyebrows, and fine designs painted on His glistening white teeth.

When Vrinda-devi sees this dashing boy, she exclaims, “O when the sakhis see Your fresh sweet smile they become stunned and bewildered unable to reveal their budding love. They feel such love pangs that their life airs practically leave their bodies.”

Ages 12-14

Now Krishna exhibits an indescribably sweet form with His beautiful chest rivaling a door of gems; arms challenging the bolts of doors; and thighs conquering the beauty of elephant trunks. Krishna’s restless flirty eyes move craftily like another Cupid, and His radiant lotus face is embellished with attractive lips and smiles. Krishna’s sweet singing enchants all and breaks the vows of chaste women. Krishna’s behavior consists of lots of charming, cunning actions, festive pastimes in Vraja bowers (kunja keli mahotsavah), and initiating His famous His rasa-lila, arambho rasa lila.

AGES 14-16

Entering His nitya-kaishora period, Sri Krishna’s limbs and entire form become extremely beautiful and alluring with three lines manifest in His belly. This last part of Krishna’s youth is called nava-yauvana, which is Krishna’s eternal feature. During the Kurukshetra war, Krishna was about 100 years old but looked like sweet sixteen!

At this time, Sri Krishna’s youth is distinguished by His special bodily characteristics, dress, actions and astonishing beauty. Now a special quality of sweetness appears in Krishna as one experiences great pleasure in the unique beauty and attractiveness manifesting in Krishna during this amazing period. In this last period of youth, Sri Krishna displays various romantic actions including quarreling with a beloved; dispatching love letters; eagerness to meet and enjoy; resolving differences via a go between; and meeting intimately with a gopi.

KRISHNA’S THREE SETS OF CLOTHES

Sri Krishna has three styles of outfits which include two, four or multi piece dresses worn according to the occasion.

Two-piece: Here Mukunda wears a golden yellow dhoti because it’s Radha’s complexion, and a brilliant red chaddar, representing His passionate attraction for His beloved Priyaji Radha.

Four-piece: Here Sri Krishna sports a turban, shirt, dhoti and sash. “Smiling blissfully, Krishna wore an orange turban, gold vest, pink dhoti and a multi-color sash.” (351)

Multi-piece: This consists of pieces of cloth of many colors, cut and uncut, suitable for performing artists. “One gopi said, “O sakhi! I feel blissful seeing Madhava so radiantly attractive with His fancy red, white, blue and gold cut and uncut cloth.” (353)

KRISHNA’S DECORATIONS & ACCESSORIES

Hair styles: Sri Hari shows four hair styles: a pony tail tied behind the neck; a tightly tied braid hanging far down His beautiful back; a topknot tied atop His head; and floral decorations bound in His hair.

Flower Garlands: Shyama adorns Himself with five types of malas: vaijayanti of five colored flowers hanging to knees; forest mala of leaves and wild flowers extending to the lotus feet; a mala draped on the chest; a chaplet of flowers around the topknot; and a small mala hanging straight down from the throat.

KRISHNA’S TILAKA AND DESIGNS

Sri Krishna’s tilaka and body designs in curly patterns and so are made with red, white and yellow substances. Sri Rupa says wise decorators can make additional colors including black as in musk tilaka.

KRISHNA’S JEWELRY

Shyama’s jewelry includes a colorful belt, an incomparable diadem, enchanting diamond earrings, a necklace of spotless pearls, golden bracelets, a pearl-studded broach, delightful rings, armbands and anklets filled with sweetness.

KRISHNA’S MUSICAL INSTRUMENTS

Flute: “O killer of Kamsa, all glories to your unpredictable flute song which defeats the sweetest nectar, shatters sages’ meditations, and continually surpasses the burden of Cupid.” (364) Krishna expertly plays three types of flutes made from gold, jewels and bamboo: Venu: 9 inches long; Vamshi: 12 inches in four types called akarshini, anandini, mahananda, sammohini. Murali: 18 inches.

Horns: Hari’s horns, made from antelope or wild buffalo horns, are bound with gold at both ends and inlaid in the middle. Mandraghosha (rumbling thunder) is the name of Krishna’s buffalo horn. These items along with Sri Krishna’s lovely divine footprints, lila sthalis and Tulasi-devi are all sources of stimulating and exciting a devotees’ loving sentiments for Sri Krishna.

Sri Krishna uddipanas ki jai! Jaya Jaya Sri Radhe!

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Sleep in Bhakti Yoga – October 6, 2018

Mahanidhi Swami

Srila Prabhupada spoke both negatively and positively about sleeping. Mostly he discouraged it by saying: “Sleeping is death—a waste of time—a great loss—maya—forgetfulness of Krishna.” We fully agree!

In Sri Bhagavad Gita (6.16), Bhagavan Sri Krishna advocates moderation: “A yogi does not eat or sleep too much or too little, na-ati-ashnatah, na-ati svapna.” So for Krishna bhakti yogis, eating and sleeping are also acts of devotion.

Although Srila Prabhupada often said we should give up all sleeping like the six Goswamis, he was also a realist who gave practical, sound advice to his followers. When speaking conservatively about sleeping, Srila Prabhupada said:

“Your [his disciples] eating and sleeping are also God consciousness. One should think, ‘I have to keep this body fit for working for Krishna’. Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely.

“So regular, six or seven hours a day is sufficient. However, sleeping should be kept to a minimum. We want to be wide awake and conscious of Krishna all the time.” (quotes from BBT FOLIO)

In pursuit of the practical, we humbly present our personal sleeping tips so that everyone will be healthy and enthusiastic in their Krishna bhakti bhajana.

  • BEFORE SLEEPING
  1. Two hours before sleeping time—keep the home lighting dim, not bright lights everywhere. This promotes the brain’s melatonin production which helps one to sleep quickly and soundly. Bright lighting taxes the eyes and brain making it hard to fall asleep quickly. It can also make you toss and turn restlessly until the brain slows down.
  2. Bathe & Dress in fresh clothes.
  3. Eat a light meal AT LEAST two hours before sleep.
  4. Fresh air walk 20 minutes.
  5. While sleeping, point your head EAST (promotes wisdom) or SOUTH (promotes health and disease recovery). This is VERY IMPORTANT and it may necessitate moving your bed.
  6. Hear/read some Radha-Krishna sweet lila-katha before sleeping.
  7. Bed prayer before sleeping: “O Gurudeva and Giridhari-Syama! Please forgive me for all my wrongs. If I leave my body tonight, then please I beg You to help me remember You fully at my last.”
  • WAKING TIME
  1. Don’t use alarm clock, bright lights, music, etc.!

Determine your sleep requirement, and rest early enough so your internal bio clock will automatically wake you at the right time. It’s actually being done by the all-merciful Paramatma Sri Krishna! Jai Sri Krishna! Gudakesa Arjuna ki jai!

  1. Before moving or opening your eyes remember Sri Krishna, Sri Guru and pray:

“O Krishna! You are so loving and kind. You have given me another day to serve and love You. Throughout this day, may I please you with my every thought, word and movement.”

  1. Keeping eyes closed; rub palms together briskly and continually while slowly inhaling and exhaling three times; now rest palms over closed eyes; take two very deep breaths. Now stretch your arms, extend your feet, and hold both knees against your chest.
  2. Open eyes, roll over on your RIGHT SIDE, slowly get up, and stand next to the bed without moving. Inhale deeply while stretching arms above head, and then slowly exhale while lowering arms.

Waking up slowly like this enables the body to adjust between rest and movement. It gives your system a chance to turn on and activate your vital human organs. To just open your eyes, jump out of bed, and run to the bathroom (emergencies excluded) is very bad for health. And for the elderly this can cause heart failure and “Hari Bol”!

We close with a blessing: “May you all have Radha Syama sweet dreams, svapna vilasa, as you remember the following transcendental nectar drops.

The Skanda Purana (Purusottama-ksetra Mahatmya) glorifies the astonishingly amazing power of ordinary acts done in Jagannatha Puri Dhama: “For those staying in Jagannatha Puri sleeping is equal to samadhi!”

As for our sweeter than sweet Thakuraji Syamasundaraji, Sri Vallabhacarya Ji says, “Syama’s singing is sweet, Syama’s drinking is sweet, Syama’s eating is sweet, Syama’s sleeping is sweet, Syama’s beauty is sweet, and Syama’s tilaka is sweet. Everything is sweet about the original King of the sweet.

gītaṁ- madhuraṁ –pītaṁ- madhuraṁ
bhuktaṁ -madhuraṁ –suptam- madhuraṁ
rūpaṁ –madhuraṁ-tilakaṁ -madhuraṁ
madhurādhi-pater- akhilaṁ- madhuraṁ

(Madhurastakam 4)

Happy, healthy Krishna bhakti yogis ki jai! Jai Jai Sri Radhe!