Tag Archive for: Mahanidhi Swami

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Who Can Wear Tulasi Neckbeads?

By: Mahanidhi Swami

Many religious-minded people throughout India and the rest of the world wear necklaces of Tulasi wood (tulasi-kanthi-mala). Tulasi wood is sacred to Lord Krishna and His followers.

However, there are many popular taboos and misconceptions regarding who can and cannot wear tulasi.

This article will answer this question by citing the infallible authority of the Vedas. It is a fact that all actions, be they secular or spiritual, will be beneficial and successful when done in accordance with transcendental scriptures i.e. Shruti, Smrti and Puranas like Mahabharata and Bhagavad-gita.

Without being swayed by popular beliefs or opinions, Gaudiya Vaisnavas base their spiritual conduct on the authority of the Gaudiya Smrti titled Hari-bhakti vilasa by Srila Sanatana Goswamipada. This book is basically a collection of quotes from various Puranas and Vedas to establish the proper spiritual practices for adherents of the devotional path, bhakti-yoga.

Quoting this pramana, we will describe the glories of wearing tulasi neckbeads and who can wear them.

  1. Benefits of Wearing Tulasi Kanthi:
  2. Destroys greatest sins (maha pataka samhantrim) Skanda Purana: HBV: 4.318
  3. Sri Hari always with you (deha sada harih) Garuda Purana: HBV: 4.335
  4. Million times benefit from punya karmas, pitr or devata puja (pitrnam devata krtam koti gunam) Garuda Purana: HBV: 4.336
  5. Yamaraja stays far away (preta raja dutakah drstva nashyanti durena) Garuda Purana: HBV: 4.337
  6. Gives full protection…from bad dreams, accidents, attack by weapons, and the Yamaduttas (duhsvapnam durnimittam bhayam shastrajam) Garuda Purana: HBV: 4.338

Who Can Wear Tulasi Neckbeads?

The following authoritative quotes should put to rest all rumors, taboos and speculations regarding this question. Bhagavan Sri Krishna Himself states that ANYONE CAN WEAR TULASI kanthi mala. There are no restrictions! The wearing of tulasi neckbeads, (tulasi kanthi mala) simply depends on one’s personal sense of allegiance to his beliefs, duty, or simply as a matter of inspiration if he/she wants to do so. Srila Sanatana Goswamipada calls this a taste or attraction to wear them, (yatha ruchi) HBV: 4.308

In Vishnu Dharmottara, Bhagavan Sri Krishna says, “Without a doubt, ANYONE who wears tulasi neckbeads, even if he/she is unclean or of bad character, will surely attain Me.” (ashauco anacharo mam eva iti na samshaya) HBV: 4.322

The following quote from a book titled, Associates of Sri Chaitanya, says that Srila Bhaktivinoda Thakura gave tulasi neckbeads to a Calcutta industrialist who had neither diksha nor the most exemplary behavior: “Mr. S.K. Ghosh often visited Srila Bhaktivinoda Thakura at his residence called “Bhakti Bhavana.” Under the direction of Srila Bhaktivinoda Thakura, Mr. Ghosh started wearing a tulasi mala around his neck, although he was not able to accept the principles of Vaishnava behavior in their entirety.”

In addition, an Iskcon publication titled “Vaisnava Etiquette”, quoting Hari-bhakti Vilasa states: “The Padma Purana states regardless of whether one is an impure or pure state, ONE SHOULD ALWAYS WEAR TULASI MALA. And one should never take it off even when bathing, eating or passing stool and urine.” In other words, tulasi beads are always pure and purify anyone who contacts them.

We hope this article will encourage all those who are pious and sincerely trying to progress spiritually to wear tulasi kanthi mala. You will be greatly benefitted by this, and experience some amazing miracles in your life. Tulasi ki jai ho!

Tulasi kanthi mala ki jai! Srimati Tulasi Maharani ki jai!

Jai Jai Sri Radhe!

*footnotes not in net article on mso

OFFERING MALA:

One should then pray, “O necklace! You are prepared out of tulasi wood and you are very dear to the Vaisnavas; I am wearing you on my neck, please make me dear to Krsna. The meaning of the word ‘ma’ is ‘to me’, and the meaning of ‘la’ is ‘to give’; O beloved of Hari! Please offer me to the devotees of Krsna. In this way you are known as ‘mala’.”

—-tulasira hara, na pare je chara, jamalaye basa tara; contemptible person who never wears tulasi neckbeads takes his permanent residence in the abode of Yama,(locan das thakura bhajan Nitai Gaur nama.

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Update on Tulasi Neckbeads…

By: Mahanidhi Swami

In Hari Bhakti Vilasa, Srila Sanatana Goswamipada presents this prayer to speak while offering your new tulasi neckbeads to Thakuraji before wearing them:

“O Tulasi kanthi! You are made of tulasi wood and you are very dear to the Vaisnavas. Now I will wear you around my neck, so please make me dear to Bhagavan Sri Krishna.”

Srila Sanatana Goswamipada gives a wonderful explanation of the word mala, which means necklace as in tulasi kanthi mala. He says the word “MA” means “to me,” and the word “LA” means “to give”. Thus the word mala means, “O tulasi kanthi, the beloved of Hari! Please offer me to Krishna’s devotees!

Our Gaudiya padakarta mahajana, Sri Lochana Dasa Thakura, says, “Condemned and abominable persons who never wear tulasi neckbeads will reside in hell. (tulasira hara, na pare je chara, jamalaye basa tara [“Nitai Gaura Nama” bhajan]

Tulasi Kanthi ki jai! Tulasi Maharani ki jai!

Jai Jai Sri Radhe!

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See All Stree as Gopi

By: Mahanidhi Swami

Forty-three years ago during Karttika in Vrindavana, Srila Prabhupada presented a most amazing conception. It was November 11, 1972 in the Radha Damodara Mandira. Srila Prabhupada sat facing North between Srila Rupa Goswamipada’s samadhi and bhajan kutir.

At that auspicious time and place, Srila Prabhupada presented to his disciples the vision of a transcendentalist. It was how he wanted his disciples to see reality. In his conception, Srila Prabhupada sees all women as belonging to Krishna. They are Krishna’s energies; and moreover they are gopis! All women are to be enjoyed by Krishna and served by others.

Adopting this transcendental vision will free one from illusion, create inner peace and purity and push one forward to perfection. May you all deeply ponder Srila Prabhupada’s holy words, which are still reverberating within the sanctified grounds of Seva Kunja.

On that chilly morning of November 11, 1972, Srila Prabhupada said, “There may be thousands of beautiful women before a devotee, but that does not disturb his mind.

He sees:

*They are all energies of Krishna.

*They are gopis of Krishna.

*They are enjoyable by Krishna.

*I have to serve them. They are gopis.

“A devotee should try to engage all beautiful women in the service of Krishna. That is his duty. Not to enjoy them. That is sense gratification. This is the position of a devotee. He is not pierced by the arrows of Cupid because he sees everything in relationship with Krishna, nirbandhe Krishna sambandhe yukta vairagyam ucyate.” (BBT Folio: 721111ND.VRN)

Srila Prabhupada ki jai! Jai Jai Sri Radhe!

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Six Ways of Prema

By: Mahanidhi Swami

Your goal of life and mine is love of God—Krishna prema—immaculate, unadulterated pure loving devotion to Radha and Krishna. As devotees, we all think about prema, we read about prema, we hear about prema, we discuss prema, we hanker for prema, we look for prema, we want prema, and we all hope to one day attain Krishna prema.

But such a coveted and cherished pure goal of life is rarely attained. While describing the means to attain pure love of Sri Krishna, Srila Sanatana Goswamipada states that mercy or compassion is the main cause.

Let’s examine six factors necessary for the attainment of Krishna prema, and see how we can incorporate them into our daily lives.

  1. Mercy: The prime cause of Sri Krishna prema is mercy, nidanam param prema, Sri Krishna karuna bharah.
  1. Meditation: Prema develops by regularly meditating upon Krishna’s sweet Vraja lilas, Vraja krida-dhyana.
  1. Singing: Daily sing about Krishna’s sweet Vraja lilas (lila-kirtana), Vraja krida gana.
  1. Association: Mix with Krishna premi-bhaktas, rasa loka sanga.
  1. Residence: Live alone in Vrindavana in a favorite pastime place (lila-sthali), of Sri Krishna like Radha Kunda, Govardhana, Seva Kunja or Varsana, priya krida vana raha nivasa.
  1. Humility: The root and foundation of prema is to always, in all places cultivate the utmost humility in your thoughts, words and deeds, sthitam sarvatra dainya mulakam. (Br. Bhag. II.5.215-223)

Radha Govinda Yugala prema ki jai!

Krishna krpa ki jai!

Jai Jai Sri Radhe!

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Calling the God of Love

By: Mahanidhi Swami

Cupid, the material Kamadeva, is the god of love, desire and attraction who turns the minds and churns the hearts of all men and women with lust and attachment. Besides Cupid, there is the original God of pure unadulterated love, Sri Krishna, who seekers of love divine worship by chanting the ancient Vedic mantra called the Kama Gayatri.

The kama gayatri mantra is described in the Srsti-khanda of Padma Purna, the Gaudiya Vaisnava smrti, Hari-bhakti vilasa (3.321-2), citing Sanatkumāra Kalpa, and the Chaitanya-caritamrta by Srila Krishnadasa Kaviraja.

Shastras state that within Vedic mantras one will discover the form, qualities and pastimes (rupa, guna, lila) of the devata described within the syllables and meter of the mantra. For example, within the kama gayatri one will first discover the form of Bhagavan Sri Krishna. After some time, the sadhaka will see the transcendental Kamadeva in his heart, and feel sweet sentiments for Kamadeva Sri Krishna in his mind while chanting the mantra.

And then if Krishna’s mercy manifests, the sadhaka will see Srimati Radharani along with Her eternal darling and beloved consort Shyamasundara. Eventually the mantra chanting will bring the qualities and pastimes of Radha Govinda Yugala into one’s heart too!

To properly chant the kama gayatri one should visualize the transcendental form of Sri Krishna, and contemplate the meaning of the kama gayatri as revealed by your diksha guru or adi guru Bhagavan Sri Krishna within the recesses of your purified heart.

In the following entry, Sri Chaitanya Mahaprabhu defines the kama gayatri and gives a perfect Krishna meditation for sadhakas to use while chanting the mantra.

Once to Srila Sanatana Goswamipada, Sri Chaitanya Mahaprabhu said, “Kama gayatri mantra is the personal divine form of Bhagavan Sri Krishna, kama gayatri mantra rupa, haya krishnera svarupa.” (Cc. 2.21.125)

In other words, the mantra and rupa are one. There is no difference between the words of Kama gayatri and the form of Sri Krishna. When you chant Kama gayatri, you should see the form of Krishna while meditating on the meaning of the mantra.

Once while He was absorbed in Radharani’s mahabhava and tasting the joy of conjugal love (sukhe madhurya asvadana), Gauranga Mahaprabhu described how to meditate on Krishna’s form (rupa dhyana) while chanting the kama gayatri mantra.

Sri Chaitanyadeva continued saying, “O Sanatana! Kamadeva Sri Krishna’s lovely sweet face; His elongated reddish lotus eyes; His beautiful curly locks of hair; the candana bindu tilaka on His forehead; the makara kundala earrings on His shining cheeks, and His playful seductive smiles fragrant as honey all combine to create a constant festival for the eyes. The transcendental body of Krishna is sweeter than an ocean of sweetness, krishna anga madhurya sindhu su madhura. Krishna’s divine form is an ocean of the sweetest nectar, Krishna madhurya amitera sindhu.” (Cc. 2.121-149)

My personal experience is that the sincere regular chanting of the kama gayatri mantra turns the mind toward Krishna. It fills the heart with sweet attraction to Krishna and desires to serve and love Krishna eternally in the land of blissful enchantment, Sridhama Vrindavana. The more one chants the kama gayatri mantra, the more he becomes attached to Sri Krishna. Many sadhakas daily chant several rounds (108 beads) of the mantra. There is no limit. Since it is a very powerful, wish-fulfilling Vedic mantra, one should take advantage and daily chant many rounds to fulfill your cherished desires to find bliss, peace and love in Sri Krishna’s eternal service. The proof of the mantra’s power is your personal experience!

Kama Gayatri ki jai! Krishna Prema ki jai!

Jai Jai Sri Radhe!

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Essence of Bhajana

By: Mahanidhi Swami

In verse 11 of Manah Siksha, Srila Raghunatha dasa Goswamipada addresses his mind, and reveals five essential practices which will quickly bring Krishna prema.

He says, “Radha Giridhari are forever overwhelmed by divine erotic love (smara vivaso). O mind! You can attain the direct service of this Playful Pair (sakshat seva), and Their eternal associates in Vraja by devotedly worshiping Giri Govardhana every day, and by performing these five nectar-filled practices mentioned by Srila Rupa Goswamipada:

1) Ijya: Worship Radha Govinda Yugala, archana.

2) Akhya: Describe the names, forms, qualities and pastimes of Radha-Madhava and Their associates, sankirtana.

3) Dhyana: Meditate upon Radha-Krishna’s asta-kaliya-lila in Vrindavana, lila-smarana.

4) Shravana: Hear about the glories and pastimes of Radha Govinda Yugala.

5) Nati: Offer prostrated obeisances, dandavats, to the Divine Pair, Their lila-sthalis and Their devotees in order to develop intense humility”

In summary, Srila Raghunatha dasa Goswamipada is saying that bhajana siddhi, or perfection in devotion, comes to those who worship Sri Sri Radha-Krishna with these five items, which are the essense of bhajana. One needs only to worship, hear, chant and remember Sri Sri Radha-Krishna along with the utmost submission and humility.

Vraja bhajana ki jai! Jai Jai Sri Radhe!

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DO ONE GOOD DEED TODAY

By: Mahandhi Swami

While visiting New Delhi one day, I noticed a short message repeated over and over again on a boundary wall beside a main road. Everyday thousands of people read that message which says, “Do One Good Deed Today.” Of course, this is a good maxim to live by, but why is it repeated on this particular wall? Inside this wall lies a cremation ground where people lie for their last time. So the message is reminding you, me and all of us to do something good before it’s too late.

In the balance of this article, I will quote Hari-bhakti-vilasa to mention some good deeds one can perform during this most auspicious month of Vaishakha a.k.a. Madhusudana (16Apr-14May). Of twelve months Vaishakha, Magha and Karttika are considered the best because pious acts done in these months give tremendous benefit to the performer.The following significant events occur in the vaishakha month “Chandana Yatra, Bhagavan Nrisingha Deva Appears, Ganga Appears on Earth and Vishnu creates the barley grain.

The following good deeds can be done daily or whenever you can: Public Harinama Sankirtan; Dhama Parikrama; Read Bhagavatam; Attend Gita Class; Upgrade Thakuraji Seva; Serve Saints; Bathe in a Holy Place (best before sunrise); and to good spiritual persons give charity of cow ghee, umbrella, shoes, cloth, money and sesame seed alone or mixed with honey.

*Special days to DEFINITELY observe;

MAY 2 Akshaya Tritya because even one good deed done today i.e., fasting, jagarana, holy bath, charity and mantra sankhya yields INEXHAUSTIBLE RESULTS. Tretya Yuga begins today (when it comes), and Vishnu created the barley grain today.

MAY 6 Shukla Saptami—Maa Ganga appears; remember, pray to, bathe and worship the sweet kind mother of all sacred rivers. Gange! Gange! Gange! Ki jai!

MAY 10 Ekadashi— Stay awake all night chanting Hare Krishna and dancing in Gaura-smarana. Skanda Purana saya, By doing jagarana, one becomes jivana-mukta, “A living liberated soul.”

***MAY 11: Akshaya Dvadashi—— Like the 3rd, deeds yield inexhaustible merits. Skanda Purana suggests: Bathe Thakuraji in milk or Panchamrita; donate money and pots of water (if you are not a Vraja gopi, this means a bottle of water….(!); in the evening, satisfy Thakuraji with sweet drinks and also give sweet scents (itra) to others.

MAY13 Lord Nrisingha Aavirbhava. Watch for new article on How to observe it.

Vaishakha Month of Lord Madhusudan Sri Krishana Ki Jai!

Jai Jai Sri Radhe!!

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Diksha is Personal

By: Mahanidhi Swami

The most significant, auspicious, beneficial and beautiful event in person’s entire material existence occurs when he/she receives diksha from Sri Guru. It is a momentous moment of transformation, elevation and elation that permanently establishes one on the path of liberation to the kingdom of God, Vraja prema or Vaikuntha moksha.

The candidate for diksha sits in the sacred space created just beside Sri Guru and Thakuraji Sri Krishna. It is confidential time; private, personal and intimate; hearts exchanging surrender and mercy, shishya sharanagati and Guru krpa.

Although based on thousands of years of tradition, and solid, scientific scriptural evidence, the whole transcendental function is very sweet, loving and above all completely personal. You alone sitting beside God incarnate Sri Guru.

As you read on, you will discover how personal and divinely endearing the timeless tradition of diksha is. According to shastra all Vaisnavas receive diksa by observing the pancha samskara process, or five rites.

Samskaras, which are purifying processes and rites used to sanctify the human body, are practiced in every religion in every country. For the last five hundred years of Gaudiya Vaisnavism, the pancha samskara process has been used by gurus to give diksha to worthy candidates. Acharyas Madhva and Ramanuja established it in their sampradayas. The Gaudiya Vaisnava sampradaya and practically all Vaisnava sects give diksha using the pancha samskara process.

This article will cite shastric evidence for the practice; describe the pancha samskara process and its application in the Gaudiya diksha tradition; and quote Srila Bhaktivinoda Thakura to highlight the absolute necessity of undergoing the pancha samskara process.

The pancha samskara process is mentioned in the Padma Purana and cited by our Gaudiya Vaisnava tattva acharyas Sri Jiva Goswamipada and Sri Baladeva Vidya Bhusana in Bhakti-sandarbha (anu. 200) and, Prameya Ratnvalli (8.5). Pancha samskaras are also mentioned in Sat-kriya-dipika attributed to Srila Gopala Bhatta Goswami. In recent times, Srila Bhaktivinoda Thakura described them in great detail in several articles and books. Iskcon’s Deity Worship Manual (Pancha Pradipa vol. 1) says, “The Guru gives the disciple Vaiñëava diksha which is also known as pancha samskara.”

Sri Jiva Goswamipada cites the Padma Purana (Uttara-khanda) in Bhakti Sandarbha anu. 200:

tapam pundram tatha nama, nama mantro yagash ca, panchama, ami panchaiva samskarah paraikanti hetavah

“The five samskaras (tapa, pundram, nama, mantra and yaga make one supremely one-pointed.” Or according to Bhanu Swami: “These five samskaras are the cause of intense devotion to Lord Hari.”

The process entails receiving the five marks of Vaisnava diksha: (1) Tapah (austerity i.e. follow the 4 niyamas, fasting etc.); (2) Pundram (tilaka); (3) Nama (accepting a new name i.e. Krishna dasa or Radhika dasi) ed. also includes receiving from Sri Guru the Hare Krishna mantra in the right ear; 4) Mantra (receiving the diksha mantra from Sri Guru in the right ear) ed. for Gaudiya Vaisnavas this means Gopala mantra and Kama Gayatri); 5) Yaga means yajna (homa, fire sacrifice) for some, but for most others it means Sri Murti puja and the nama-yajna of japa and sankirtana of the Hare Krishna Maha Mantra.

What are the benefits of receiving pancha samskara diksha? Sri Baladeva Vidya Bhusana answers, “A person who receives pancha samskara gains two things: 1) Chance to directly serve Lord Hari and; 2) Attain spiritual joy eternal in Vaikuntha, avapta pancha samskaro labdha dvi vidha bhaktikah, sakshat krtya harim tasya dhamni nityam pramodate.” (Prameya Ratnävali 8.5)

In the pancha samskara process Sri Guru and the disciple will sit physically together in the presence of Thakuraji i.e. the murti of Bhagavan Sri Krishna in one of His many beautiful forms. Then Sri Guru will personally administer the five marks of a Vaisnava (pancha samskaras) to his disciple. In addition to the pancha samskaras, a few other procedures are followed to complete the Gaudiya Vaisnava diksha function.

  1. Anga suddhi: To receive the diksha mantras, the disciple’s body must first be purified and consecrated. To do this, Sri Guru will chant different purifying vedic mantras while sprinkling sanctified water on the disciple’s head and other limbs. He will also direct the disciple in taking achamana, performing nyasa and chanting mantras to further purify and qualify the disciple to receive the immaculate and divine diksha mantras.
  1. Observe the Pancha Samskaras: Sri Guru will tell the disciple the yamas and niyamas or rules to follow (tapah). Sri Guru will personally apply tilaka (pundram) on the disciple’s forehead and other limbs. Sri Guru will give the disciple a spiritual name (nama). Then while holding his right hand on the disciple’s head, Sri Guru will whisper the diksa mantras in his right ear (mantra). Lastly, Sri Guru will engage the disciple making some offering to Thakuraji and Sri Guru (yaga).
  1. Atma Samarpanam: This last rite is an essential part of diksha which is observed in most all Gaudiya Vaisnava lineages. Atma samarpanam was personally introduced by Sri Chaitanya Mahaprabhu. It is also mentioned by our tattva-siddhanta acharyas Sri Jiva Goswamipada and Srila Sanatana Goswamipada.

The rite of atma samarpanam is done by the disciple falling at the feet of his Guru during diksha to express his atma samarpana, or the surrender of his entire being in the seva of Sri Guru and Sri Krishna.

Mahaprabhu said to Srila Sanatana Goswamipada (Cc. 3.4.192): diksha kale bhakta kare atma samarpana, sei kale Krishna tare atma sama, “At the time of diksha, the devotee completely surrenders to Sri Guru. Then Krishna gives the disciple a transcendental spiritual form like His own (in quality i.e. cid ananda maya (Cc. 3.4.191). Then in that transcendental spiritual form (aprakrta deha) the disciple can engage in worshiping (Krishna’s) lotus feet: sei deha kare tara cid ananda maya, aprakrta dehe tanra carana bhajaya (Cc. 3.4.193).”

Thus, based on Lord Gauranga’s statement above, one can understand that actual diksa means the disciple must offer dandavats at the feet of the physical Guru sitting before him. This point is confirmed by Srila Sanatana Goswamipada, and by Sri Jiva Goswamipada while describing Gaudiya Vaisnava diksa in Bhakti Sandarbha anu. 283. “One should offer pranams to the Guru [at the time of diksha] and offer everything to him”, ato gurum pranamyaivam sarvasvam vinivedya (v. 869). The same verse also appears in Hari-bhakti vilasa (2.9-10).

This is the process of Gaudiya Vaisnava diksha. From the above description, one can see that diksha is a very personal and intimate spiritual function between the merciful Sri Guru and his surrendered disciple. When one follows this process, he genuinely feels transformed, purified and elevated. Indeed, he becomes a spiritual being qualified to serve the lotus feet of Sri Sri Radha-Krishna right here right now. And soon not too far in the future that fortunate soul will attain Krishna prema, and go to Sridhama Goloka Vrindavana in the spiritual sky.

We will end our article with excerpts from Srila Bhaktivinoda Thakura’s wonderful and powerful explanation of Gaudiya Vaisnava diksha and the pancha samskara process.

Thakura Bhaktivinoda said, “Everyone should seek shelter at the feet of a Guru and receive pancha samskara diksha, which is the source of bhajana. Without pancha samskara, bhajana is performed with difficulty. Some people think that prema can be obtained without pancha samskara process but this is wrong. Without samskaras human life is impure.”

He closes his essay saying, “I have concluded after deep study of the shastra that without accepting the pancha samskara process, the conditioned soul will not develop intense love of Bhagavan Sri Hari. Therefore the pancha samskara process is absolutely necessary.” (“Pancha Samskara, the Process of Diksa” in Sajjana Toshani vol. 2.1 1885 & vol. 4.1 1892)

Gaudiya Vaisnava diksha ki jai!

Sri Krishna’s krpa-shakti murti Sri Guru ki jai!

Diksha mantras ki jai!

Jai Jai Sri Radhe!

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Aham, Mam and Nama

By: Mahanidhi Swami

Is attachment to “I and Mine” (aham, mameti) preventing us from chanting shuddha nama, the pure Holy Name of Bhagavan Sri Krishna? In the Padmna Purana’s list of the ten offenses against Krishna’s Holy Name (nama aparadhas), the last one addresses attachment, which like a ghost haunting even the most sincere sadhakas.

The tenth offense mentioned in the Padma P. (Brahma-khanda 25.15-18) is:

shrutvapi nama mahatmyam yah preeti rahito dhamah

aham mamadi paramo namni so ‘py aparadha krt

“If one has heard the glories of Krishna’s divine name (shrute nama mahatmye), but still thinks in terms of “I and Mine” (aham mamadi), and does not show love for the Holy Name (preeti rahito dhamah), that is an offense (aparadha krt).”

Unfortunately, the ‘I’ and ‘Mine’ mentality runs very deep within all of us. Even the best hearted Krishna bhaktas, who are supposed to fully identify themselves as spiritual beings, Krishna dasa and Radhika dasi, Sri Krishna’s eternal loving servants, are guilty of this mundane mentality.

Despite all our sadhana and chanting, we still think “I am this body, and people and things related to my body are mine.” Minds move fast; but consciousness moves and changes very slowly. Due to the lingering mental embrace of material consciousness, we are still seeking sense pleasures, gain, adoration and distinction.

To show how the “I and Mine” mentality touches all of us, let’s examine Srila Sanatana Goswamipada’s tika to the verse above which he discusses in his Hari-bhakti vilasa #11 v. 524. He describes how the deadly enemy of false pride, which is what the 10th offense is all about, manifests within different types of devotee chanters.

  1. First, Srila Sanatana Goswamipada addresses the solitary chanters saying, aham bahutara nama kirtaka, which means to think “I am chanting more than you” or to think “I am the greatest in connection with the Holy Name”. And this is the 10th offence.”

One often meets such “advanced devotees” who approach and ask, “How many rounds are you chanting?” Then to assert their supremacy they announce how many lacs of nama (multiples of 64 rounds) they are chanting to insinuate that your chanting is not up to the mark. But your bhajana is not their business. Shastra advises that one’s guru, diksa mantras and sadhana should be kept secret.

Once a “bhajananandi sadhu” approached another saintly person, asking how many lacs of nama he was chanting. The sadhu humbly replied, “What bhajana am I doing? I am only eating and sleeping.”

  1. Secondly, Srila Sanatana Goswamipada addresses the preacher devotee saying, itas tato nama kirtanam ca mat pravartitam eva, maya samo nama kirtana paro anyah kah, which means [this is also the 10th offense to think], “Only I am spreading the chanting of the Holy Name all over the world. Who is equal to me in dedication to nama kirtana?”

One often meets such “messiah bhaktas” who openly criticize devotees who are trying to please Sri Hari and Sri Guru by concentrating on bhakti bhajana instead of preaching. Hence they are guilty of false pride, and the offense of “I and mine” mentality; the 10th nama-aparadha.

III. Thirdly, Srila Sanatana Goswamipada addresses the proud chanter, saying, madiya jihva dhinam eva namety adikam eva paramam pradhanam, “My tongue is the greatest chanter of the Holy Name. Chanting is under the control of my tongue, and I am chanting the Holy Name myself.”

Such pride contradicts Srila Rupa Goswamipada’s Bhakti rasamrta sindhu (1.2.234), which says that Sri Krishna’s Holy Name will never manifest through one’s material senses. But if one has a service attitude, then the Holy Name WILL APPEAR first in the tongue and other senses. The reality is that “I” am not chanting so many rounds of japa. But out of His mercy, Sri Nama Prabhu is appearing within me due to my humility, pridelessness and sincere service attitude.

To conclude this article, we will quote Srila Sanatana Goswamipada’s closing remarks on the 10th offense to the Holy Name: nama kirtanam ca kadacit sidhyati na va yasya tatha bhuto yah so piti. ata evadistam bhagavata: trnad api sunicena, taror api sahisnuna, amanina manadena, kirtaniyah sada harih:

“Such a proud aham, mameti devotee rarely ever even does kirtana. For Sri Krishna has taught that one should be lower than a blade of grass, tolerant as a tree, not want honor and give all honor to others. This is how the Holy Name of Lord Hari should always be glorified.” Otherwise the Holy Name will not bestow its desired fruit. (HBV. tika trans. and concept from Sri Advaita dasji)

Sri Hari Nama Prabhu ki jai! Shuddha Hari Nama Japa & Kirtana ki jai!

Jai Jai Sri Radhe!

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Radha-Krishna Dipavali Festival

By Mahanidhi Swami

Kartikka Krishna Trayodashi:

Today, Nanda Baba announces to all the Vrajavasis: “This afternoon we will go to Govardhana with our cows and carts, camp there, and then perform the annual Govardhana puja!” All the cowherders from Yavata and Varsana also come to Govardhana for the celebration. After milking the cows, all the gopas take rest for the night. Vrshabhanu Baba and his clan stay in blue tents on the left side of the camp; Abhimanyu (Sri Radha’s make-believe husband) on the north in red tents; and Nanda Baba, Sri Krishna and His family in the middle in yellow tents. That night, Radha Govinda sneak out of Their respective camps to dance the night away in joy before returning to the camp the next morning.

Chaturdashi:

Today the gopas clean the whole area from Manasa Ganga to Govinda Kunda (a five mile strip of land) to make a huge bhoga offering for Giriraja Dharan. Chappana bhoga ki jai!

After bathing in Manasa Ganga, everyone dresses and ornaments themselves before taking their meal. Radha-Madhava meet in Radha Kunda for Their usual midday-pastimes. Later under the embrace of darkness, the Loving Pair slip away to dance the rasa at Chandra Sarovara.

Amavasya/Dipavali:

In preparation for the ghee lamp utsava, Nanda Baba cleans all the bathing ghatas around Manasa Ganga, and then invites his friends and the local brahmanas for an auspicious feast. Srimati Radhika and Her sakhis cook sweet rice, vegetables and rice for offering to Nanda Baba’s Narayana Deity. Then all the Vrajavasis relish a sumptuous feast of maha-prasada. Afterwards, everyone takes paan and goes to rest in their tents.

Radhika rests briefly and then has a lover’s tryst with Shyama in a nikunja near Govardhana Hill. Returning to Her father’s, Radha prepares sweets for Her usual worship of the Surya Deva. Radha-Shyama enjoy Their usual midday-pastimes at Radha Kunda, and then return to the camp.

After milking their cows in the evening, all the cowherders go to Manasa Ganga for the Dipa Dana. Servants light all the ghee lamps, which then illuminate all the birds, trees, temples, animals, the ground around the lake. Everything bathes in a beautiful glow of gold. The Vrajavasis feel joyous and fascinated by the festival of lights.

At night, Radha-Krishna again dance through the darkness beside Chandra Sarovara. After enjoying various intimacies of love, Radha Govinda Yugala sit on a jeweled vedi to perform a duet with Shyama playing flute and Radhika on vina.

Suddenly, all the holy rivers like Yamuna, Ganga and Patala Ganga appear in Chandra Sarovara as high waves. They offer lotus flowers to Radha-Krishna’s divine lotus feet, and feel most fortunate by this offering. Just before sunrise, Radha-Shyama slip unnoticed into Their tents. Thus concludes the wonderful Dipavali festival of the Divine Couple. (Gaura Govinda Lilamrta Gutika, adapted)

Radha-Krishna’s Dipavali Maha Utsava ki jai!
Giriraja Dharana ki jai!
Jai Jai Sri Radhe!