On Thursday 24th of May 2012 visits Sri Sri Radha Govinda Gaudiya Math Srila Bhakti Bibudha Bodhayan Maharaja and stays here until Wednesday 27th of May. All of you are heartily invited for the festival with Srila Bodhayan Maharaja.
tesu tesu acala bhaktir acyutastu sada
(Vishnu Purana)
“Wherever I go, wherever I may take my birth; there I may be a human, a beast, a bird, or insect, and born in heaven or born in hell and suffering…Whatever it is, I will accept it. I don´t want anything new for my enjoyment. I want only devotion. Every birth let me serve You. I want service, service, service…”
“Always remember Me and be My devotee and do My service.”
Then what will happen?
“You will come to Me. You will come to Me, not that you will be one with Me,” as some people like to say: “So ´ham. I am.” No. I don´t want to be so ´ham, I want to be daso ´ham. I want to be Your dasa. Dasa means servant. So´ham means master. I don´t want to be a monarch, I want to be Your servant. Servant, servant, servant. Not only your servant:
bhrityasya bhritya iti mam smara loka-natha
(Mukunda-mala-stotra)
“O Lord of the Universe, the perfection of my life, and the most cherished mercy You could show to me, would be if You consider me the servant of the servant of the servant of Your servant.”
palita durnidesah
(Cc Madhya 22.16)
“O Lord, I have followed the dictations of kama, krodha, lobha, moha, mada and matsarya (lust, anger, greed, illusion, pride and envy). Though I carried their orders, I could not please them. They are not pleased with my service. Though I am doing their service for 24 hours, they say, “Do more!” I am a shameless rascal, therefore I do the service of these rascals. At least I have realized that these fellows are shameless and I will never do their service, from today onwards. I will do only Your service my Lord. You´re my Master. Even I do only a little service You will be pleased.
yo me bhaktya prayacchati
tad aham bhakti-upahrtam
asnami prayatatmanah
(BG 9.26)
“If the surrendered soul offers to Me a leaf, a flower, fruit, or water, I will accept it.”
“I will eat it!”
“No, You are not a beast that eats all fruits and leaves.”
“Yes. I must come to that position, because My devotee offered it. Whatever he gives, I will take it. Even if he gives a poison I will take it.”
But the poison will never affect the Lord. Even if the poison is given to the devotee it will never affect him, because he has surrendered to the Lord and the Lord is protecting him.
Hare Krishna! Now we must do His service. Hare Krishna, Hare Krishna! Don´t sleep! Service is a nectar, and it will give you life. Even though you may want to die, you will never die. Hari-katha will save you.
kathamrtam sravana-putesu sambhrtam
punanti te visaya-vidusitasayam
vrajanti tac-carana-saroruhantikam
(Srimad Bhagavatam 2.2.37)
These nectar-like pastimes, hari-katha, will give life to all. They will free everyone from the influence of maya. Right now, we are fighting for, and chasing after, nothing. When we actually hear the teaching of the Lord, the nectar, coming from lotus mouth of a pure devotee, it will help us. It will counteract the affect of the poison. And what is that poison? Whatever you do in the name of service to kama, krodha, lobha, moha, mada and matsarya. They are not our friends. They can only be compared with poison.
When we take this nectar from a pure devotee, the poison will go away. If you have a drop of this nectar you will never die. You can become immortal. No death! Hare Krishna!
Sri Nrsimhadeva has two dispositions. He is terrible with non-devotees, but with devotees, He is very affectionate and caring. The following verse from the Agamas, is quoted as evidence by Sridhara Svami in his commentary on Srimad-Bhagavatam 7.9.1:
kesariva sva-potanam anyesam ugra-vikramah
(Caitanya-caritamrta, Madhya 8.6)
"Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to non-devotees like Hiranyakasipu, Lord Nrsimhadeva is very affectionate and kind to devotees like Prahlada Maharaja." (Bhaktivinoda Thakura)
This expresses thoroughly the glories of Sri Nrsimhadeva's unique mercy. Devotion to Nrsimhadeva enhances bhakti and destroys uncongenial adverse motivations.
The meaning of the word Hiranyakasipu is—'hiranya': gold or money, 'kasipu': bed, i.e. desire for money and women. The desire for name and fame also goes together with them. These are obstructions to devotion. Nrsimhadeva destroys the anti-devotional feelings of the Hiranyakasipu-like mentality of the living beings and nourishes the devotional attitude like that of Prahlada.So, the favor of Sri Nrsimhadeva (Nrsimhadeva, the destroyer of hindrances to bhakti) is very necessary for neophyte devotees who have the weakness of non-eternal propensities.
The next two verses, were composed by Sridhara Svami in his commentary on Srimad-Bhagavatam 1.1.1 and 10.87.1 respectively:
sarad-indu-rucim vande parindra-vadanam harim
"Let me offer my obeisances unto the Supreme lion-faced Lord Sri Hari who is residing within the heart of Prahlada Maharaja as condensed bliss, and who always removes nescience. His effulgence is like autumnal moonshine."
yasyaste hrdaye samvit tam nrsimham aham bhaje
"On whose lips Sarasvati (the goddess of learning) dances, on whose chest Laksmidevi resides in the form of a golden line and whose heart is the abode of grand refulgence of the opulence of Absolute Knowledge. I offer my obeisances unto that very object of worship—Sri Nrsimhadeva."
yato yato yami tato nrsimhah
bahir nrsimho hrdaye nrsimho
nrsimham adim saranam prapadye
(Nrsimha Purana, quoted in Caitanya-caritamrta, Antya 16.53)
"Lord Nrsimha is on this side and Lord Nrsimha is on that side, Wherever I go, Nrsimha is there. Nrsimha is outside and Nrsimha is also in my heart. I take shelter of that first appearance of Sri Nrsimha."
hiranyakasipor vaksah-sila-tanka-nakhalaye
"I offer my respectful obeisances unto Lord Nrsimha who is the giver of bliss to Prahlada, and who possesses nails to tear the stone-like chest of Hiranyakasipu."
dalita-hiranyakasipu-tanu-bhrngam
kesava dhrta-narahari-rupa jaya jagadisa hare
(Sri Jayadeva's Dasavatara-stotra, 4th Verse)
"O Kesava! O Lord Hari, You have assumed the form of half-man and half-lion! The lotus flower is very soft, but Your most beautiful lotus-like nails are astonishing. The body of the mountain peak-like demon, Hiranyakasipu, has been ripped apart by them because they are also so hard. O Lord of the universe! All glories unto You!"
We must be conscious of our real position when we are searching for Krsna. It is not easy, and also, it is very easy - both simultaneously. Faith is the only capital by which we can make our journey towards the Infinite. Bhakti, devotion, has no beginning and no end (ahaituky apratihata). There is no beginning - it is there already. Before we came to know about it, it was there. It was there, it is there, it will be there. No one ca resist it - that bhakti, that faith, is irresistible. It is part of the eternal substance. Its very nature is eternity - none can oppose it. We only have to make contact and associate with it, and the wave will carry us towards our goal. And if we can have the company of the devotees, the journey becomes very easy and pleasant, whereas to go alone is very difficult.
In the progress of our contact with faith, when we come to take benefit from devotees and have faith in them, we are more safe and our progress is also tangible - it comes to reality. From a vague, abstract position, faith becomes deeper within us. We can then recognize many others with the same objective in life, and the journey becomes easier. It becomes conceivable. It comes into measurement. When we have faith in the real devotees, we can come into contact with such a tangible thing.
Thus, the position of the devotees is very important in our journey, especially in the middle stage. In the primary stage, not much importance is given to the devotees. With only a vague conception from the scriptures and with the help of previous accumulated merits (sukrti), the journey is begun. But gradually, the beginners find that to journey onwards in the infinite is not an easy thing: "We thought that with a little progress we could attain the desired end, but now we find that it is not so." When we come to consider the real position of devotion, of what is God - He is universal, He is the ultimate goal - we may gradually become disappointed. But if along the way we take help from the devotees of similar objective, we shall feel much relief by their company, even though the destination may be far away. The difficulties of the journey are more prominent in the second stage. In the primary stage, we are not very exclusive in our objective, and so, we do not experience much difficulty. Real difficulties begin when we enter into the journey exclusively, with no other objective than to engage our whole energy towards that high and elevated path. And if we actually achieve a touch of the highest stage, the maha-bhagavata stage, the journey again becomes easier. But the middle portion is difficult, and at that stage the devotees are very important to save us. This is the period of both tangible acquisition and difficulty; our failings on the path to realization are to be rectified in this middle stage.
When we enter into war, in the beginning we have much hope. We feel confident. But the real test is when the fighting begins. And when we finally conquer, we again become very satisfied. But the middle - when the war is being conducted - that is the difficult period. At that time, our co-workers, our comrades who fight along-side us, are very, very important to us. "I am not alone, but there are many others battling alongside me in that middle fighting period of war.“ Those companions are important. Some may disappear from the field but there will be others to encourage me.
Similarly, on this journey, we may see that many stalwarts are falling. It may discourage us to see such respected persons -going away - falling in the middle path. Nonetheless, in the midst of those unfavorable circumstances there are others who are bravely making progress with unflinching faith, and they will help us. To stick it out to the end is difficult - but important and valuable. The test comes and shows how much faith we have. Nothing comes in vain, and we must take everything that happens in that way.
There may be so many stalwarts, like Bhisma and Drona, who fall flat in the battlefield, but still we must go on (karmany evadhikaras te, ma phalesu kadacana, Bg. 2.47). We are out to fight to the end. We must achieve our end of life, and we can imbibe such firmness from the character of the devotees. The sastra will also offer helpful advice, but the association of the devotees is nonetheless of ultimate importance.
Bhakti Svarupa Sridhara Maharaja and Sripad Bhakti Tilaka Niskincana Maharaja visit Sri Sri Radha Govinda Gaudiya Math from 12th to 19th of april 2012. All of you are heartily invited to morning and evening programs.
Are the tests the Lord presents the living entities manifestations of His mercy?
Teachers mercifully arrange for examinations in order to take students to a higher class. For attentive, intelligent students, examinations are a source of happiness. Only the inattentive students are afraid of or dislike examinations.
Those who glorify material enjoyment and who speak accordingly to their audience's taste do not face danger, inconvenience, or obstacles in their preaching, but those who preach about devotional service and the soul's eternal propensity face many difficulties. These inconveniences come and try to cause discouragement. But those who have taken shelter of devotional service should definitely know that these obstacles have come to test our love of and determination for the Lord's service; they are actually assisting us in our progressive advancement on the devotional path.
We should remain firmly fixed in devotional service while accepting the ideal examples of namacarya Haridasa Thakura and the topmost devotee, Prahlada Maharaja. Both of them exhibited a wonderful service attitude and a high degree of tolerance. Simply to achieve something temporary, human beings are baffled for hundreds of lifetimes. If in spite of seeing thousands of examples of failure, such people will even dare to give up their lives to attain insignificant enjoyment, then can't intelligent and fortunate devotees dedicate their temporary lives to understand the Supreme Lord, who is the Absolute Truth for all time?
There are different stages in the process of bhakti. And the first is "sukriti", we have to get some sukriti. Which means we have to somehow or other develop the desire or consciousness that there may be a God. This can happen for example if you hear on the street Maha-Mantra, sankirtan, or you get some prasadam, or unconsciously you please a devotee, or you come to the temple even if you don´t want to. You may get some good results from these things. Then from this you develop sraddha, which means you develop some faith in the devotees, in the sastra, the scriptures. After this, you may desire to meet a devotee - sadhu sanga. You may hear from him, you may ask him questions, then you may say, “now I want to do something for the Infinite”. My whole life I am working very hard for me, and I´m not becoming happy. I am still not a millionaire. My whole life I am meditating about money and ladies and happiness, and I´m not getting satisfaction from this. So now I want to try to serve the Supreme, so that He can be satisfied, and by His satisfaction I will be satisfied deep in my heart. After sraddha comes bhajana-kriya, and anartha-nivritti. Anartha-nivritti means that our covering, our ignorance about our real identity, will be destroyed. Slowly I realise that I am not a member of this world. My real home is in the world where there is no death, old age, disease, or debt. This is my real home. Where I am now is only temporary, like a dream. You will realize slowly, "who I am". The next step is nishta, where you will go on continually, with faith, and try to serve the Supreme. You will get purified more and more, develop faith more and more, and then you will get taste. Then you will experience some love. Nobody can say, "I don´t want to love." Nobody can say this.
Like in our next program, there is a nice article from Srila Sridhar Maharaj. He is telling that we can say I don´t want money, opulence, I don´t want justice, even. I can say this. Justice…if you are thinking that by justice, you will develop the qualification to become a member of the spiritual world then you have no chance. We have performed terrible activities in this material world. By justice there is no chance for us. A devotee is thinking like this. But by the mercy of the Supreme Lord, by those who are the associates of the Supreme Lord, everything is possible. Mercy is above justice.
The next step is ruci. Ruci means taste. When I get the taste of the higher world, by chanting the name of the Lord, by serving Him, by putting my interest in the service of the Lord, not in “I and my”. Then there comes taste. Then there comes ashakti, bhava, and prema. This is a very high, developed love. This is not a love like we experience here in this material world. The love here is very flickering. Every moment it can be finished. Why? Because everyone here looks for their own interest. Why? Because as long as you satisfy me I will love you, but if I cannot get satisfaction, then I will look somewhere else for satisfaction. Basically this is the thinking in this material world. I and my. This thinking is not present in the higher sphere, the higher plane. There you will not find cheating, no consciousness of even thinking of such a thing. Everything is pure. Everything there is of a purest consciousness. Everything there can be seen. Your mind can be seen. You cannot hide behind your face or body. Consciousness means pure. Material consciousness means impure. Here you can pretend to be someone, or something, you are not. You can cheat others, and they cannot see it, because they can only see body. They can only see the material form. They have no eyes to see what is spiritual; they have no pure vision. But if you come to the higher plane all of these things are absent, they are not present there. Everything is pure, and love is also pure there.
So if you develop this higher taste, ruci, only by chanting the name of god, ecstatic symptoms may manifest. Tears may come to your eyes, happiness and ecstasy may come. Pure love is developing. From soul to soul, not body to body. This is the difference. It is from soul to soul. The body is temporary. The body cannot love, only the soul is capable of loving.
For example, somebody is dying; our beloved is laying there before us. You love him and you want to touch him, or her. Why not? Everything is here. Why not touch them? Why do you not feel love for this body. Then you say, “he is gone”. Why do you say this? What is gone? Everything is still there. What is gone? What did we love? This body or the person who was living in this body? We have to be intelligent to find out these things. If you understand this, you may understand many things. Are you loving the person in the body, or the body? If you love the body you will be disappointed, frustrated. After some time, the body is becoming old, it´s wrinkling. So we should understand that real love can only be from soul to soul. The person in the body. So we should study this philosophy, the Bhagavad Gita, the Srimad Bhagavatam, and chant the holy name, and take association with sadhu, and this thing will be revealed to you, and you will be free, you will be happy.
krsnera tatastha sakti bhedabeda prakasa
“It´s the living entity´s constitutional position to be an eternal servant of Krishna. The living entity is the marginal energy of Krishna, and His manifestation, simultaneously one with, and different from the Lord - like a molecule of sunshine or a spark of fire.” (Caitanya Caritamrta 20.108-109)
The jiva is eternally the servant of Lord Krishna. Due to his marginal stage, he sometimes goes up and sometimes goes down. All baddha jivas (conditioned living beings) will go to heavenly planets if they are doing good activities. And they will come down if they are doing something wrong. One day he may be a king, but another day he may be a thief and put into prison. One day he may be a dog or cat, or even a tree. The jiva has to take millions of births until he is fortunate to come under the shelter of a realized soul, a pure devotee.
By following the instructions of a pure devotee, all the ignorance of the jiva will be destroyed. In this way the jiva can become pure and free from bondage. In this condition he can return to his eternal home place.
"The eternal home is parama dhama, and from here he does not need to return to this world."
Now it is Kali-yuga. We are attacked by the ideas found in a multitude of books, people, thoughts, the media, and we are not able stabilize ourselves because we have no strength. The best way to get strength is to surrender. Rupa Goswami says: “Surrender, surrender, surrender.” This surrender is of six types:
raksisyatiti visvaso, goptvrtve varanam tata,
atmaniksepa karpanya, sad-vidha saranagatih
“There are six symptoms of self-surrender (saranagati). The first two are anukulyasya sankalpa and pratikulyasya varjanam: I will do only that which is favorable for unalloyed bhakti, and I will reject all that is unfavorable. This is called a solemn vow.
The third symptom is raksisyatiti visvaso: The Lord is my only protector; I can derive absolutely no benefit from jnana, yoga and other such practices. This is an expression of trust.
The fourth symptom is goptvrtve varanam: The deliberate acceptance of the Lord as one´s maintainer. I cannot obtain anything or even maintain myself by my own endeavor. I will serve the Lord as far as I am able, and He will take care of me. That is an expression of dependence.
The fifth symptom is atmaniksepa: This means surrender. Who am I? I am His? My duty is to fulfill His desire. This expresses submission of the self.
The sixth symptom is karpanye: This means meekness. I am wretched, insignificant and materially destitute. This is what is meant by humility.” (Bhakti-sandarbha Anuccheda-236, Caitanya Caritamrta - Madhya 22.100)
There are six types of saranagati, which we have to practice. Who will teach us this saranagati? Only a pure devotee who possesses unalloyed, pure devotion can save us. If we dedicate ourselves to him, he can destroy all doubts and save us. He is always merciful.
nija-sukha bhuli´ sudina-hrdoya
“When will I feel compassion for all living beings? When will I forget my own pleasure and instead pursue genuine humility?” (Kabe Habe Bolo, Srila Bhaktivinoda Thakura)
A devotee, or a Vaisnava, is not living for himself. He is only here to help all the jivas, the fallen souls. He is very kind and compassionate. This compassion helps all the jivas to reach the stage where they possess bhakti for Bhagavan.
yanra krpa bhakti dite pare
"Giving up everything, let us sing in praise of Sraddha-devi - faith - whose grace can take us to
Krsna."
(Srila Bhaktivinoda Thakura)
Sraddha, faith, is the most subtle thing, and it is also the most tangible. It is not imaginary. We must realize that it is reality, it is concrete, and not merely an abstract sentiment of mere individual consciousness. Faith is universal as the most fundamental element that can connect us with the finest objective.
Through electricity or radio we can establish communication over a long distance. The science is very subtle, and not known to anyone and everyone, yet, we cannot deny its existence; it has its tangible position. But faith is much more subtle, and through it one can establish both higher contact and reciprocation. Subtle faith is not approachable by anyone and everyone; it has its tangible existence and it may function in any circumstance if we have its peculiar contact. We cannot give false statements that we possess it; our power and grandeur are not necessarily any proof of its presence in us. Despite great pomp and show, all we personify may be falsehood. We should be very cautious to maintain our contact with genuine faith.
Of course, sincerity is the main requirement for faith's connection. No price, however valuable in this world, can purchase it. The qualification is laulyam - our sincere and earnest desire for the thing. No one can purchase the Absolute, and no price can purchase Him. The absolute necessity is our sincere desire and earnestness. With insincerity, we cannot make trade with Him; He is not so foolish as to become an object of trade for anybody! Sincere desire for Him is required, and that will awaken the conception to serve Him. We want Him, sincerely - through affection. We love Him, so we desire Him. And to love means to sacrifice for the object of our love.
Srila Jiva Goswami Prabhu has given a beautiful definition of the word 'Bhagavan': bhajaniya sarva-sad-guna-visista - "The Supreme Lord, Bhagavan is of such a nature that everyone who comes in contact with Him will want to serve Him and to sacrifice themselves for His satisfaction." This is the result of faith in its developed form. He is so noble, we shall think that if we die to satisfy Him, our life's objective will be fulfilled. His noble quality is such that it draws so much sacrificing spirit for Him; it draws everything towards Him. "Die to live." Faith is such.
We are in the ocean of faith, and the devotees are the essential agents. Each helps the other. We are much relieved from the fatigue and trials of a long journey if we have a companion or the association of a group. Similarly, in this ocean, if we obtain the help of devotees of similar nature to ours, that will be most conducive. Even our Guru Maharaja, in a speech he delivered on Vyasa- puja, his Holy Appearance Day, addressed his disciples, "Vipada uddharana bandhu-gana: Oh my friends, who can give me relief from danger."
"To me, you are my deliverers from danger! In the ocean of faith, it is very difficult to journey onward alone, so you have come to help me in my dangerous, ambitious journey in the infinite. You have come, and you are engaging me in talking about only Him, and so, you have given me some engagement. Otherwise, to live and move alone in the infinite is very difficult, troublesome and dangerous. You have all come to hear something, and in this exchange of talks about Him the situation has been made very safe and easy to journey so far toward Vaikuntha."
In Bhagavad Gita, Krishna mentions four reasons that motivate people to turn to God: distress, ambition, curiosity and wisdom. In his discussion of this topic, Krishna Das Kaviraj Goswami divides these four into two categories. He classifies the distressed and the ambitious seeker of wealth or other material rewards as bubhuksu ("desirers of sense gratification") and the curious and the wise as mumuksu ("desirers of liberation"). But one who has accumulated the necessary piety soon comes to abandon all desires, knowing that they hold him back from pure devotion.
The distressed and the seeker of wealth are both counted as devotees with material desires, whereas the curious and the learned harbor the desire for liberation. Though all four kinds of devotees are highly fortunate and pious, it is only when they transcend their desires that they become pure devotees.
Whereas Krishna Das Kaviraj called these desires "cheating" (kaitava) and "the darkness of ignorance" (andha-tamah) in the first chapter of the Chaitanya Charitamrita, in this context (Madhya-lila 24.94) he characterizes them as "wicked association" (duhsanga), as well as "self-deception" (atma-vancana). The idea is that anyone who makes a pretense of engaging in devotion while remaining motivated by other desires not only deceives himself but others as well. Anyone who is a cheater or who tolerates such cheating behavior is by definition duhsanga or bad association. Contact with such persons will render even long-term dedication to the practice of bhakti futile. Thus the Bhagavatam advises:
"An intelligent person should abandon all bad association and hold fast to the company of devotees. Such saints are the only ones who, by their instructions, can cut through our unhealthy mental attachments." SB 11.26.26
In an important verse in the Bhagavatam, Lord Kapila Deva instructs his mother Devahuti in the gradual development of faith beginning with the association of devotees and hearing Krishna conscious topics from them. Faith means taking up the practice of disciplined devotional activity. Once we begin such practice, our inner life develops as far as rati or bhava, the stage of devotional feeling, and goes on from there to devotion in its puriest state, or prema.
My heroic pastimes, when heard in the association of pure devotees, are very pleasing to the ear and satisfying to the heart. As a result of joyfully relishing these pastimes in such association, one quickly advances on the path of liberation, passing through the stages of faith (sraddha), the revelation of one's divine relationship with Krishna (rati), and true love for Him (bhakti). SB 3.25.25
In discussing the need to seek out like-minded association, Rupa Goswami quotes the following verse from Hari-bhakti-sudho-daya (8.51), in which Hiranyakashipu tells Prahlada that one's own character reflects the company he keeps:
"Like a mirror, a person takes on the qualities of those with whom he comes into contact. One who is intelligent should therefore seek the company of more advanced persons who share the same ideals, in order to cultivate their good qualities in himself." BRS 1.2.229
A lava is equal to 4/45th of a second, or the time that it takes to blink. It is said that even as little as a lava's time of association with advanced devotees will result in the attainment of all perfections. This is the potency of the fellowship of devotees as glorified by Krishna Das Kaviraj:
lava matra sadhu-sange sarva siddhi haya
All the scriptures repeatedly glorify the association of the saintly. A mere moment's association with the saintly results in all perfection. CC 2.22.54
What are the benefits of making friendship with the saintly? Their compassion—that is, of the guru and the pure devotees—principally results in the dissipation of our bad habits and the development of pure bhakti.
krsna prema janme tenho punah mukhya anga
The root cause of devotional service to Lord Krishna is association with advanced devotees; nevertheless, even after one's dormant love for Krishna has awakened, such association remains the main pillar of a devotee's spiritual life. CC 2.22.80
krsna-bhakti dure rahu samsara nahe ksaya
Without the favor of a great devotee, no activity qualifies as devotion. Not only are we unable to attain pure devotion to Krishna, but we cannot even be freed from the bondage of material existence. CC 2.22.51
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On Saturday 8th of March 2011 we will celebrate 526th anniversary of the arrival of Sri Gauranga Mahaprabhu on this planet.
The program will be as follows:
4:30 Mangala arati
5:00 Bhajans
6:00 Japa
7:45 Sringar arati
Afternoon (13:00 - 14:00) Sri Nagar sankirtan in city centre
16:00 Bhajans
17:30 Abhishek (bath of Sri Gauranga Mahaprabhu deity)
18:30 Bhoga-arati
19:00 Sandhya arati, bhajan, Hari-Katha, Prasadam
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Sri Gaurasundara said that sankirtana is the only duty of humankind. This is proof of his magnanimous nature. Human beings can attain what it is impossible even for the best of the demigods to attain. Sri Gaurangadeva does not cheat and does not mix material enjoyment with spiritual understanding. He has preached what is most beneficial to all living beings. If one hears His teachings he will understand that all other teachings in thus world are incomplete and weak. Sri Gaurasundara has not descended to cheat people as the mental speculators cheat people by presenting their insignificant sadhanas. By preaching Srimad-Bhagavatam Sri Gaurasundara has proved that the sadhanas put forth by so-called sampradayas are simply ineffective. He has also demonstrated that the congregational chanting of Krsna's name is the only way to attain auspiciousness.
But the sankirtana must be for Krsna. Any kirtana performed for one's own happiness or the happiness of others is not krsna-kirtana. The holy name of Krsna is directly Krsna Himself. The letters K-r-s-n-a are nondifferent from Krsna. By performing krsna-kirtana the sinful mentality of impersonalists and atheists is destroyed and they become eligible for ultimate liberation. Mayavadi Prakasananda is the prime example of this fact.
Even people who are too attached to material enjoyment can attain ultimate liberation by performing krsna-kirtana. Prataparudra, the king of Utkala, is the prime example of this fact. All jivas, including men, women, animals, birds, trees, and even the dead stones can be liberated by the performance of krsna-kirtana. The animals, birds, trees, and creepers of Jharikhanda forest are prime examples of this fact.
The living entities are not becoming liberated simply because they do not engage in krsna-kirtana. Sri Gaurasundara incarnated in this world to benefit all living entities. Our only welfare lies in performing krsna-kirtana. There is no other way to attain the ultimate goal of education, knowledge, and life itself.
Actual krsna-kirtana is that kirtana by which Krsna is pleased. The show of performing kirtana for one's own pleasure or the pleasure of others is not krsna-kirtana but maya-kirtana. As actions are judged by their results, so one can judge whether one is chanting the holy name by the results. If while chanting Hari's name one's propensity or attachment for material life increases, one can know that Hari is not the object of ones chanting. Hari-nama-sankirtana should destroy attachment for material life, not increase it. While chanting one will realize the insignificance and temporality of material life, and will no longer relish it. Then all one's anarthas will be destroyed, one's heart will be purified and become steady, one's material restlessness and misery will be destroyed, and one will attain love of God.
If these stages do not occur, one can only imagine what one must be doing other than krsna-kirtana.
If you are indeed interested in logic and argument, kindly apply it to the mercy of Sri Caitanya Mahaprabhu. If you do so, you will find it to be strikingly wonderful. (Caitanya caritamrta Adi 8.14)
Simply chanting the Hare Krsna maha-mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest. (Caitanya-caritamrta Adi 8.26)
As a result of chanting the Hare Krsna maha-mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates, and he receives love of Godhead. The holy name of Krsna is so powerful that by chanting even one name, one very easily achieves these transcendental riches. (Caitanya-caritamrta Adi 8.28)
In great jubilation, Sri Caitanya Mahaprabhu said, "My dear Svarupa Damodara and Ramananda Raya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali." In this Age of Kali, the process of worshiping Krsna is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Krsna. (Caitanya-caritamrta Antya 20.8-9)
"Simply by chanting the holy name of Lord Krsna, one can be freed from all undesirable habits. This is the means of awakening all good fortune, and initiating the flow of waves of love for Krsna." (Caitanya-caritamrta Antya 20.11)
"By performing congregational chanting of the Hare Krsna mantra, one can destroy the sinful condition of material existence, purify the unclean heart, and awaken all varieties of devotional service. The result of chanting is that one awakens his love for Krsna, and tastes transcendental bliss. Ultimately, one attains the association of Krsna, and engages in His devotional service, as if immersing himself in a great ocean of love." (Caitanya-caritamrta Antya 20.13-14)
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Whatever we experience in this world is just according to our activities. Our present life, or what we are facing, is a result of our past. Whatever we have done or created in the past is stored in our hearts, in our subconsciousness, and according to these past activities we see this world. Srila Sridhar Maharaj gives this nice saying, "Our mind is not in this world. The world is in our mind."
We may see things from a different perspective. One might see something as nice, and the other see it as very ugly. One might be disturbed by this thing, but the other one may be happy. Just according to our past experience, by our desire, we experience this material world. So, simply by chanting the name of Hare Krishna, we will clear our mind and hearts, and things will be known to us as they are.
kalau nasty eva nasty eva nasty eva gatir anyatha
In many sastras, and Vedas, in very ancient books, thousands and thousands of years old, this verse is present. This sloka, this verse, is saying that in the age of Kali, the age in which we are living, the people are not very intelligent, they are not at all intelligent, and they have short lives and are fighting for the smallest things. Wars start because of only small, small differences between some leaders. They start wars, and kill thousands and thousands of people because of some personal interest. Nowadays this happens, this is Kali-yuga. In this age we are not very qualified to understand higher consciousness. We have no higher understanding of what is beyond this material world.
But there is one way. "Harer nama harer nama harer nama" three times it is repeated. It means for Kali-yuga people, one has to repeat it many times. Chanting the name of Hari, this is transcendental sound vibration. Very powerful names of transcendental sound vibration should be repeated. Their sound is not from this world and can bring us to a spiritual, higher plane. So for this, this sloka is spoken. Even the Supreme Lord incarnates here in this Kali-yuga, as Caitanya Mahaprabu, to start the chanting of the name of Hari. It´s called "Yuga Dharma". "Yuga" means "age", and that of which we are speaking now is Kali-yuga. This process is given in this Kali-yuga.
All religions perform this, unconsciously maybe. In Christianity, it´s "hallowed be thy name", and in Islam also, they glorify the name of Allah, of God. And also in Hinduism, they are chanting the name of the Supreme. These are not ordinary names. Their sound vibrations are very powerful. The most powerful sound vibration is given by Caitanya Mahaprabhu, the maha-mantra, the great mantra. This is a powerful mantra, and by chanting this maha-mantra, one can realize very easily transcendental consciousness. One can then understand easily that what we are experiencing here is a very temporary, painful and short kind of pleasure and suffering.
hare rama hare rama rama rama hare hare
You may try to regularly chant this mantra. It´s not difficult to remember. By remembering this mantra, suffering will be destroyed and happiness will appear. Just by chanting this mantra. You may try, and experience it yourself. I give it for free now. Mahaprabhu gave it for free. You have to pay for whiskey, wine and beer. For all drugs…smoking…you have to pay very much. Take this simple mantra and you will become happy. It´s very simple, just make this sacrifice, and you will see that real happiness will come to your heart. And you should have faith in the Supreme Lord. It is described in the sastra, "According to your faith in the Supreme Lord your advancement will be measured."
Dear Devotees,
We would like to invite you to the 3th anniversary of the disappearance of our beloved Gurudeva Nitya-lila pravista Om Visnupada Paramahamsa 108 Sri Srimad Bhakti Vaibhava Puri Gosvami Maharaja. The celebration will take place on February 29th, 2012 in Sri Sri Radha Govinda Gaudiya Math, Vienna.
The program will be as follows:
4:30 Mangala arati
5:00 Bhajans
6:00 Japa
7:45 Sringar arati
11:30 Gurupuja a Puspanjali, Hari-Katha, Prasadam
Afternoon Sri Nagar sankirtan in city center
19:00 Sandhya arati, bhajan, Hari-Katha, Prasadam
There is a story about a person, a great scholar. He approached Mahadev at Benares, and started to worship him. He was fasting, and begging for Mahadeva’s blessings.
Finally, Mahadeva asked him, “What do you want?”
“Sir, I am suffering. Please remove my suffering.”
“Yes, I can do it for you. But you have to go to Vrindavana, where you will have to meet a mahatma, a great soul. This mahatma has got a touchstone. You should tell him, that I am ordering him to give this touchstone to you. In this way, all your troubles and suffering will be removed.”
So the scholar thought, “Oh, this touchstone will definitely give me millions of rupees, so I can attain happiness.”
He went then to Vrindavana, and requested of the saint, “Sir, have you the gem which Mahadeva spoke of? He instructed me to come here and beg it from you. It is his order that you give it to me. Can you accept this directive?”
The sadhu answered, “Yes, the gem is here, but I don´t remember where it is.”
The scholar became very unhappy and he thought, “I am so unfortunate. Though my Lord Siva gave me the gem, I am not fortunate enough to have it in my hand. What shall I do?” He sat silently then for a couple of hours, then decided, “I am unfortunate so I will leave.”
When he was going away, Sanatana Gosvami came out and told him, “You go this direction, and after 10km there is one tree. If you dig six inches on the east side of the tree you will find the gem there.”
The scholar went to the tree, dug as instructed, and found the gem- dazzling like the sun. He made a test with the stone. He touched a piece of iron with the stone and it immediately turned into gold.
“Oh, Mahadeva´s boon is real. Now I will not suffer anymore.”
So he carefully wrapped the stone into his dhoti, and started to walk to his village. On the way he thought, “This gem is such a valuable item. The saint who owned it has no cottage or even clothes. He is dressed only in kaupina. He doesn´t even have a glass for water. He is suffering, though he was the master of this gem. Why does he need to suffer cold wind, cold seasons, without even a carpet or blanket? Is he really so ignorant? Why should he suffer when he is the owner of such a valuable gem?”
Then he decided that, “No, there must be a more valuable thing in his possession that is making him forget this touchstone. This sadhu is more happy with that what he has, so why should he care about this material gem?”
Then the scholar returned to the sadhu who had instructed him, approached him, and asked, “Sir, you gave me such a valuable gem, but you don´t have a cottage or hut, nothing. You just sit under a tree, though you possessed a gem that would allow you to construct magnificent building. Why do you give away such a lucky gem? Even when I asked you where it was, at first you couldn´t remember. Finally you told me that it had been thrown under a tree, as if it was an ordinary stone. From this I have come to understand that you must possess something even more valuable. Mahadeva never deceives, neither do you. Therefore, sir, I am asking you to give to me that which you have, which makes you disregard the touchstone.”
Sanatana Gosvami said, “Do you really want that wealth? Then throw that touchstone you have into the Yamuna.”
The scholar did this immediately, and Sanatana Gosvami said to him,
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami
“I worship Govinda, the primary Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of desire trees, always served with great reverence and affection by hundreds of thousands of Lakshmis, or gopis.” (Brahma Samhita 5.29)
In this way, Sanatana Gosvami initiated the scholar into worship of Krishna. When the pandit started to serve Krishna, all his desires for material enjoyment and happiness evaporated.
“Now I am free from worldly bondage. By your grace I am free, because I can reach my Lord, Krishna.”
There is nothing superior to Lord Krishna, and nothing superior to the blessings of Lord Krishna. No one can have these blessings, except for those who unconditionally surrender to the Lord. If one surrenders, the Lord will destroy all his suffering and give him real enjoyment of every moment of his existence.
je chayaya jagat judaya
hena nitai vine bhai, radha-krsna paite nai,
drdha kari’ dhara nitaiyera paya (1)
The lotus feet of Lord Nityananda are the shelter and are cooling like the shinning of million of moons. If one actually wants relief from the struggle of wordly existence, he should accept the shelter of the Lotus feet, otherwise it will be difficult to approach Radha-Krisna. So hold on very tightly to His lotus feet.
sei pasu bada duracara
nitai na balila mukhe, majila samsara sukhe,
vidyakule ki karibe tara (2)
Anyone not building up a relationship with Nityananda Prabhu spoils his human birth. Life is simply spolied in animal propensities of sense gratification. He does not utter the name of Lord Nityananda and therefore absorbed in material enjoyment. What is the use of academic education and birth in high family if one does not utter the names of Lord Nityananda
asatyere satya kari’ mani
nitaiyera karuna habe, vraje radha-krsna pabe,
dhara nitaiyera carana du ’khani (3)
They have become maddened by false concept of bodily life and thus have forgotten their eternal relationship with Nityananda Prabhu. They also accept this unreal body as real. But when Nityananda Prabhu is merciful towards them, they become able to approach Radha-Krsna in Vraja. Therefore, one should hold on the lotus feet of Lord Nityananda firmly.
nitai-pada sada kara asa
narottama bada duhkhi, nitai more kara sukhi,
rakha ranga-caranera pasa (4)
The lotus feet of Sri Nityananda are not illusion; they are a fact. One who engages himself in His service achieves the divine position. Therefore always hope and pray for His lotus feet. Narottama, the author says that he is unhappy and prays to make him happy by keeping him in the corner of the reddish lotus feet of Sri Nityananda.
From 2nd to 7th and from 12th to 14th of February 2012 visits our temple Sripad Bhakti Saran Damodar Maharaja. All of you are heartily invited to morning and evening programs.
Bhakti Saran Damodar Maharaja comes from Kerala, he lived and traveled with his parents to Malaysia as well as UK where he studied, after serving several years in ISKCON he then took shelter from Srila Promod Puri Maharaj who gave him tridandi Sanyas since then he has been mainly staying in Vrindavan, Mayapur and sometimes preaching in Malaysia. He is fluent in English, as well as Bengali and Sanskrit.
Laulya means weakness of the heart, or weakness of our promise, towards the object of our life. Whatever I find, I engage myself in that. Everything is attracting my attention. We are busy with small petty things that are drawing our attention, and we avoid the real problems of life. We are busy with irrelevant things:
vayo mandayusas ca vai
nidraya hriyate naktam
diva ca vyartha-karmabhih
Lazy people with little intelligence and a short lifespan pass their nights sleeping and their day performing useless activities. (Bhag. 1.16.9)
We find hundreds of things and if anything and everything comes to capture my attention – that is laulya. We must save ourselves from that nature. There is no end to engaging our senses. All the senses are busily engaged. There are a thousand engagements and mostly those engagements are those that do not know the real necessity of the self. One who does not know his home, travels in a foreign land satisfying his curiosity by working endlessly. That is to be found in the world.Apasyatam atma-tattvam – this is important. One who has a normal understanding accepts this, not the majority of abnormal thinkers. It is srota-panthathe revealed truth. That must come from the perfect realm, from God Himself. Here is established the indispensable necessity of srota-pantha, the method of revelation. It must come from the perfect realm, from sarvajna, the quarter of omniscience. In those that are unconscious of their own real interest we find thousands of engagements. They are very busy, but very busy about nothing.
nrnam santi sahasrasah
apasyatam atma-tattvam
grhesu grha-medhinam
(Sukadeva Gosvami tells to king Pariksit) O emperor, those materialistic householders who are bound to their mundane possessions are blind to the knowledge of the self. They are busily engaged in hearing hundreds of thousands of topics within human society. (Bhag. 2.1.2)
vyavayena ca va vayah
diva carthehaya rajan
kutumba-bharanena va
Such people spend their nights engaged in sleep or in sex, while their days are spent collecting money or maintaining their families. (Bhag. 2.1.3)
What do we see if we look around? Two things – nidraya, sleep, or vyavayena, playing with women. Night passes in these two ways. In the daytime, they are in search of money or serving their near relatives. We tend to associate with those that we can exploit, those that supply our sense pleasure. We are surrounded by them.
atma-sanyesu asatsv api
tesam pramatto nidhanam
pasyann api na pasyati
The material body, wife, children and everything in relation to them are like fallible soldiers and those that are overly attached to them, despite their experience, do not see their own imminent destruction. (Bhag. 2.1.4)
We are fully engrossed in the interests of family life for our own sense pleasure. We are so engaged in that sort of false duty that we do not have the leisure to see that our own death is drawing nearer to us. Seeing, but also not seeing. It is a plain thing. I see that everyone is going into the jaws of death, but still I cannot see. I don’t care to see. This is the peculiar position we hold now. The final danger is approaching and I am sleeping through that. I don’t care to take notice of that. What can be stranger than this? Only our particular attention is necessary for the solution. Only a moment is enough. So many trees and mountains and hills are living for years and years, age after age – no benefit. It is not a question of longevity or a question of time. What is necessary is that I turn my attention towards my own self – What am I? Our attention should be drawn to our own real interest.
srimate bhakti-vaibhava puri gosvamiti namine
My devotional obeisances at the lotos feet of Om Visnupada Paramahamsa Parivrajakacarja-varja 108 Sri Srimad Bhakti Vaibhava Puri Gosvami Maharaja, who has descended on this earth as highest devotee of Sri Krsna.
krsna-sakti-svarupaya sri bhakti pradaine namah
You are the propagator of the divine message of Sriman Gauranga Mahaprabhu, living emblem of His firm determination and incarnation of Sri Krisna´s divine energy and distibutor of the nectar of devotion.
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despite of many and many attractions from this world
is truthfull and honest in his heart.
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All glories to Sri Guru and Sri Gauranga!
Dear Devotees,
We would like to invite you to the 99th anniversary of the appearance of our beloved Gurudeva Nitya-lila pravista Om Visnupada Paramahamsa 108 Sri Srimad Bhakti Vaibhava Puri Gosvami Maharaja.
The celebration will take place on January 14th, 2012 in Sri Sri Radha Govinda Gaudiya Math, Vienna.
Morning program:
4:30 Mangala arati, Tulasi parikrama,
5:00 Bhajan, japa
7:45 Shringara arati, bhajan, lecture
Main program:
11:30 Bhoga arati
12:00 Gurupuja, afterward opportunity glorifying Srila Gurudeva by own words for all present.
cca 13:00 Prasadam
Evening program:
19:00 Sandhja arati,
19:20 Tulasi parikrama,
19:30 Bhajan, lekce
20:30 Shajan arati, prasadam
Your servants from Sri Sri Radha Govinda Gaudiya Math, Vienna
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na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
The atma (soul) cannot be understood through argument because it has no end. One person says “yes”, and another person says “no”. There is always contradiction, fights, and conflicts and of these things there will be no end (tarka pratishtanam), because there is no end to logic. Through logic we are not able to understand paramatma (Supersoul). Na medhaya, we also cannot understand Him through intellectual pursuits like applied linguists or studies in Eastern and Western philosophy. No!
Then who can understand? One who surrenders. One who feels that his own knowledge, mind, mental efforts, empiric knowledge, and ascending actions do not allow him to understand this. One who realizes that I can understand Him only through His blessings.
There are two paths, one is ascending and the other is descending: aroha vada and avaroha vada.
If I surrender to Him, then He will bless me. And through His blessings I can understand. No other way!
Suppose that unfortunately you were to fall into a well. How could you come out? You would need help from outside. Somebody must give you a rope, or a ladder, and help you to come out. Without the help from the outsider you cannot come out. Through your own efforts you cannot come out. Alone, you may come up to a certain point, but again you will fall down. If there is help from the outside then you will definitely go out. Two things are necessary: the help from outside, and your acceptance of the help. Receive it and accept it.
You have to receive this help, the truth, as explained in our revealed scriptures.
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah
You have to surrender to your spiritual master. Then you have to clear your doubts. Ask your questions then, but only for the purpose of service, not for the sake of argument. If you serve, satisfy and please Guru, then he can help you with all your questions.
If you are not approaching Guru in this submissive mood you cannot benefit. You will hear but not understand, you will accept but not follow. By the blessings of the spiritual master, yasya prasadad bhagavat prasado, you can understand the topic and follow it.
If we surrender to the person that knows tattva, the truth, and knows this subject perfectly well he will explain to us how to practice, how to clear our doubts, how to proceed on the path, mahajano yena gantha sa pantha. He will tell you, “This is not my discovery. This is the path that my ancestors have followed. If you also follow this you will be happy.”
From childhood on, his life was a glowing example of determination to serve the Holy Names and to preach their glories. He was never able to tolerate the arrogance of those who followed the path of meditation on one’s own spiritual form while showing indifference to the Holy Name. Nor was he able to accept those who made an artificial effort to follow the path of raganuga bhakti while ignoring Mahaprabhu’s instructions in the Siksastaka and those of Rupa Goswami in the Upadesamrta. After establishing in us the proper foundation, he then conceded to advise us to maintain our effort to attain the supreme goal of life—love for Sri Krishna in the elevated, effulgent sweet mood of Vraja distributed by Sri Chaitanya Mahaprabhu. He gave most precedence to Mahaprabhu’s command, “In this age of Kali, the chanting of the Holy Names is the only means (nama-sankirtana kalau parama upaya).”
Srila Prabhupada was adorned by the four qualities mentioned in the Siksastaka’s (trnad api) verse, and with these qualities he propagated the glories of the Holy Name. He constantly warned us, his disciples, that we should not try to steal from the storehouse of religious experience and also that false renunciation is inimical to spiritual advancement. Srila Prabhupada recommended appropriate renunciation or yukta-viragya.
chāďiyāche jāre se to vaişņava
sei anāsakta sei śuddha bhakta
samsāra tathāya pāya parābhava
A Vaishnava is one who has abandoned the tigress of desire for gold, women and worldly prestige. He is truly detached and thus a pure devotee. In him, the bondage of samsara is overcome.
Prabhupada considered material prestige to be detestable, comparing it to hog stool. He never sanctioned the impersonalist philosophy or devotion adulterated by jnana, yoga or karma, as these are in opposition to pure bhakti. He showed indomitable enthusiasm for preaching the Holy Name and Mahaprabhu’s religion of love, from the oceans to the Himalaya Mountains and beyond. As a result, the fires of the sacrifice of the Holy Name were ignited and the victory flag of the Holy Name now waves in almost every corner of the world. So many thoughtful persons from the western countries have been fortunate to accept the spiritual ways of India.
Srila Prabhupada taught that every single living being is eligible to engage in the worship of the Lord. Everywhere he went, he loudly proclaimed that there is no consideration of ethnic background or race in devotional service. The essence of Srila Prabhupada’s teachings is to sincerely take shelter of the genuine guru and make all efforts to engage in devotional service in the association of pure devotees. I myself heard Srila Prabhupada say to his disciples in regards to world peace that, “Genuine peace will never be established in this world without practicing and preaching the religion of love taught by Sri Chaitanya Mahaprabhu.”
When speaking about society's duty to educate its children, Prabhupada repeated the teachings of the great soul Srila Bhaktivinoda Thakur,
tomāra bhajane bādhā
moha janamiyā anitya samsāre
jīvake karaye gādhā
“Material knowledge is the great power of the illusory energy and an impediment to pure devotional service. It creates an illusory attachment to samsara and turns a human being into an ass.”
We should therefore take shelter of the Holy Name, for transcendental knowledge (para vidya), the opposite of material knowledge, follows the Holy Name like a faithful wife. These are the words used by Mahaprabhu—vidya-vadhu-jivanam. In view of this, there is no need to attain any knowledge other than that which helps preach the glories of the Holy Name. We will never be able to remove the hatred, envy and enmity that exists between living beings unless we stop the use of human talents, science, arts, culture, commerce, ethics and religion as means for achieving sense gratification rather than for the highest goal of life. It is out of respect for his acheivements in this domain that the pure devotee must be given the highest seat of honor in human society.
May we follow the path established by Sri Vyasadeva and Sukadeva with all our being! Then only will we be able to achieve our true goal. If we disregard the scriptures that are based on the realizations of the great devotional authorities, the false and deceptive paths that we accept will lead us to take up all sorts of improper activities in the name of religion. Prabhupada would therefore say:
bhagavata kahe tāhā paripūrņa chale
“So many things on earth are promoted in the name of religion, but the Bhagavatam says that they are nothing more than deception.”
We pray that Srila Prabhupada’s message of auspiciousness will be spread throughout the world. This will destroy the atheism that is so destructive to our planet and establish a genuine theism for the benefit of all humanity. This will bring peace and auspiciousness to all.
Aspiring for the lotus feet of Srila Prabhupada, Servant of the servant,
Sri Bhakti Promode Puri
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Ignorance is not accidental, it is earned by our previous action – man is the architect of his own fortune. The bad weather I am meeting with at present has been earned by myself. Don’t complain against the environment. Utilise it as best you can and try to see the Grace of the Absolute therein. The anomaly I am facing at this present time is the product of my own action, no-one else is to blame. Not only is that true; but from another viewpoint it can also be seen that the Grace of the Lord is always present everywhere – eager to help me – coming in the guise of an apparently unfavourable environment according to the vision of my present experience. That is the necessary medicine for my disease, the medicine to cure my madness. It is like medicine dispensed by the Lord. He is everywhere with His sympathetic hand extended to us in the circumstances of most intense danger. To have this attitude is to have the key, the solution that solves our unfavourable circumstances, our unfavourable position.
The Lord is not vindictive, He does not want to punish us. Punishment has come only to teach us. The punishment is there but coming from the affectionate hand to teach us, to improve us, to help us. We have to see all dangers like that.
So set yourself right – not others – and real peace you will find. And never try to enjoy the result of your actions. This is the key to a successful life, and happiness will flow from that. You will find the Infinite is your Friend.
Everything is a part and parcel of the Original, therefore God is manifested in everything. And it is not that we can sacrifice or negate everything and only God remains, otherwise why we are here? Our individuality and existence is real. So both sides must have some recognition. Harmony between them is truth proper. This is the conception of Mahaprabhu. There is polarity and also there is unity and harmony, and that is all-important. Dislocation is unhealthy. Proper adjustment is necessary. Maya (misconception) means dislocation. Provincial, local interests are clashing with each other as well as with the Absolute. But proper adjustment comes through achieving understanding of the Absolute. Such understanding brings true harmony. All these things should be discussed and understood.
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How do materialists and spiritualists see things differently?
Spiritual topics may often sound unpleasing, whereas discussions of sense gratification are always pleasing.
The audience often wants a speaker to speak about what they like to hear, whereas a transcendentalist will want
to hear impartial truth even if the message sounds bitter.
Materialists busily search out their own happiness, whereas transcendentalists eagerly seek Krsna's happiness.
Materialists do not follow Sri Vyasadeva, whereas transcendentalists follow the path traversed by the mahajanas.
Transcendentalists want to follow the path shown by the great personalities; they follow the descending path of
Vedic knowledge, whereas materialists follow the unauthorized, concocted, ascending path.
(Public program: Zagreb, Croatia. May 18, 2003)
How to attain devotional love? What is the meaning of love? Ordinarily we know that in this world, love is only for self-entertainment. We love only for self-satisfaction. However, regarding love for the Supreme Godhead, we must dedicate ourselves first through surrender. We must dedicate ourselves to the Lord.
We have to dedicate ourselves to the person we received instruction from, our spiritual master, and we have to strictly follow his instructions. We must follow the path of Gauranga, Krishna Chaitanya. Chaitanya Mahaprabhu is teaching us how to understand the reality and truth about Godhead.
What is God and what can He do? And who is eligible to know Him? These are questions that need to be solved.
What is truth? Truth is truth. Truth has no future, and no past. Truth is only in the present. The three tenses aren´t present in truth, only the present; always the present. The present has no future, it is eternal. Everything else you see that´s not the truth is material and transitory, existing only for a moment. Our bodies are born, and then grow up to be six or seven feet high. Our weight also increases. Then gradually we decay, and eventually will perish. However, this is not what anyone wants to believe. Our motto is: I want to be eternal.
There is a Creator, which has created the whole universe. It´s under His guidelines that we are able to sit here and talk. Well, who is that? He is the Truth. He is the most powerful One and cannot be understood by our puppy brains. Our knowledge is limited knowledge. Like our mental, intellectual and physical strengths, which are also limited.
Our ability to know Truth is limited by the capacity of our senses. We cannot understand the truth unless we have unconditionally surrendered.
In the Bhagavat-Gita (18.66), it is written:
aham tvam sarva-papebhyo moksayisyami ma sucah
If you are surrendered without any aims or desires, and if you follow the path given to you, then the Lord will reveal Himself. When the Truth is revealed to you, then you can understand what Truth is. The revelation of the Lord requires our submission. What is submission?
My body, mind, physical and intellectual strength are not capable of knowing the truth. If we want to know the truth, then we should surrender. Dedicate ourselves. This body, and all its organs, is not mine; and I am not this body. To whom does this body and its organs belong? They are created, and that creation has a beginning and an end. Kaumaram yauvanam jara (BG 2.13). A young boy becomes old, gradually decays, and then leaves this world. This is the situation of the world we live in. So we cannot declare that we are permanent, eternal. We are under the will of the Supreme Power, and only through submission is Truth revealed.
Caitanya Mahaprabhu says that in Kali-yuga, "Harer nama, harer nama, harer namaiva kevalam, kalau nasty eva nasty eva nasty eva gatir anyatha," the only way to know the Truth is to repeat the Divine Name.
Why is it called the Divine Name? The divinity that you find in the Name is eternal. There is no difference between the sound and the Person, they are One. If you constantly repeat the Divine Name, then the moment will come when everything will be revealed to you. The sound will reveal the Truth to you, as a Person. You will receive His darshan.
When you discover the Divinity, you find that there is no difference between the sound and the Person.
If you think very deeply, you can understand Truth. Wait and see. Follow the instructions in the scriptures and of the people who are practicing, the sadhus, and you will realize the Truth. Only with surrender will the Lord reveal Himself.
“Oh Lord! Oh Lord! I am blind, I am helpless. I have ears but I cannot hear, and I have eyes but I cannot see. Your blessings are required.” When you surrender, then the Lord will bless you, and you will know the Truth.
We should not be disappointed by the happenings of the world and give up our bhajana. This world is the place of turmoil and disturbances caused by the illusory energy of Supreme Lord Sri Krishna. Only a completely surrendered soul can surmount the ocean of births and deaths – threefold afflictions. We are to practice six-fold saranagati which is the basis of devotional life. Without saranagati, there cannot be bhakti.
We should not be perturbed by mundane worldly loss and gain. We should be very careful about the eternal benefit of the eternal self which will go with us.
Whatever is done by the Will of Supreme Lord Sri Krishna Who is All-Good, is for the eternal benefit of all. Jivas reap the fruits of their own karma. Nobody is to be blamed for this. We should not be perturbed under any circumstance and give up bhajana in our short duration of stay in this transitory world. A completely surrendered soul is always protected and maintained by Sri Krishna. There is no cause of anxiety to him. He remains calm under all circumstances. We are controlled by Absolute-Will. We cannot do anything against His Will. Whether we shall lead an ascetic life or household life depends upon His Will. If He wishes anything, nobody can obstruct it.
We cannot see adjustment and cannot find solution by our own capacity. Total unconditional submission is the only way of solving problems. Jivas commit offence at the Lotus Feet of Sri Krishna, when they, being eternal servants of Sri Krishna, become averse to Sri Krishna. As long as jivas will not remove this offence, there will be no practical solution. Maya will surely envelop them and there will be desire for enjoyment which will hurl them down to hell – intense suffering.
The root cause of the disease is to be eradicated, otherwise undesirable symptoms will crop up.
Hence, the root cause of all troubles, repugnance to Sri Krishna, is to be removed. We are averse to Sri Krishna from time immemorial. This averseness cannot be removed all of a sudden. It may require thousands of births or one birth. Even Ambarish Maharaja, the great devotee, could conquer all material desires gradually. Nothing can be achieved all of a sudden.
Sadhya – ultimate blissful spiritual existence – cannot be attained without sadhana. Association of bona fide real sadhus is essential for spiritual enhancement.
Bhakti Ballabh Tirtha, 15 th October 2011, Sri Govardhan.