Overview

This talk by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda was given on the evening of Śrī Nityānanda Trayodaśī at the Yogapīṭha in Śrīdhāma Māyāpura on 5th February, 1936. It was first published in The Gauḍīya, Vol. 16, issue 39.

āmāra prabhura prabhu śrī gaurasundara
e baḍa bharasā citte dhari nirantara

Śrī Gaurasundara is the Lord of my Lord. This great conviction remains within my heart. (Caitanya-bhāgavata, Ādi-khaṇḍa 17.153)

We are in the midst of various kinds of problems in this world. Do not place any hope in anything here. Our only hope is this – Mahāprabhu is the master of Nityānanda Prabhu; I have accepted Śrī Nityānanda Prabhu as my master. Śrī Nityānanda Prabhu is the svayaṁ-prakāśa-tattva (direct expansion). Śrīman Mahāprabhu is non-different from the para-tattva (Supreme Reality), Vrajendra-nandana Kṛṣṇa. Śrī Nityānanda Prabhu belongs to the svayaṁ-prakāśa-tattva of the catur-vyūha and possesses two arms; He eternally resides in Goloka-Vṛndāvana. Śrī Nityānanda Prabhu is svayaṁ-prakāśa Śrī Baladeva and Śrī Nārāyaṇa etc. are His expansions. Śrī Nityānanda Prabhu and Śrī Advaita Prabhu are īśa-tattva (within the category of the Supreme Controller). The Śrī Caitanya-caritāmṛta (Ādi-līlā 1.14) states:

eka ‘mahāprabhu’ āra ‘prabhu’ – dui jana
dui prabhu seve mahāprabhura caraṇa

There is one ‘Mahāprabhu’ and two ‘prabhus.’ These two prabhus serve the feet of Mahāprabhu.

Śrīman Mahāprabhu is only one. For this reason, the Vedas state, ekam evādvitīyam (“He is one without a second’). Śrī Gaurasundara is the svayaṁ-rūpa-vastu (the original form of the Supreme Lord) and Śrī Nityānanda Prabhu is svayam-prakāśa-vastu (the direct expansion). Śrī Nityānanda Prabhu is very dear to Śrīman Mahāprabhu and He is īśa-tattva. All of Bhagavān’s bodily expansions appear in various places amongst various personalities and they are known as ‘ācāryas.’ Therefore, in relation to Śrī Ācāryadeva, the śāstra has glorified him in this way:

ācāryaṁ māṁ vijānīyān nāva manyeta karhicit
na martya buddhyā sūyeta sarva deva mayo guruḥ

One should know the ācārya as Myself and never disrespect him at any time. One should not envy him, considering him to be an ordinary man, for the guru is the representative of all the demigods. (Śrīmad Bhāgavatam 11.17.27)

yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitāhyarthāḥ prakāśante mahātmanaḥ

Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed. (Śvetāśvatara Upaniṣad 6.23)

‘man nāthaḥ śrī-jagannāthaḥ mad guruḥ śrī-jagad guruḥ’

My Lord is Śrī Jagannātha and my guru is the universal guru.

When a jīva knows Śrī Guru-pāda-padma to be the manifested form of Śrī Bhagavān, then he attains auspiciousness. One should not be jealous or envious about this. The five enemies, lust, anger, greed, illusion and intoxication are present within both jealousy or envy. When all these enemies such as lust etc. become strong, then envy is created.

Today is a day of great bliss since it is the appearance day of that Śrī Nityānanda Prabhu, the object of worship for the Gauḍīyas, the one who made the world intoxicated with śrī-gaura-prema, and the one who distributed Śrī Gaurasundara to the jīvas. It is said in Śrīla Ṭhākura Mahāśaya’s padāvalī:

‘gaurāṅga’ balite habe pulaka śarīra
‘hari hari’ balite nayane ba’be nīra

āra kabe nitāi-cāṅda karuṇā karibe
saṁsāra-vāsanā mora kabe tuccha habe

viṣaya chāḍiyā kabe śuddha habe mana
kabe hāma heraba śrī-vṛndāvana

When will the hairs of my body stand on end while chanting ‘Gaurāṅga’? When will there be tears in the eyes while chanting ‘Hari Hari’? And when will I attain the mercy of Nitāī-cāṅda? When will the impressions of this material world become insignificant? When will I abandon sense enjoyment, and when will my mind become pure? When will I be able to understand Śrī Vṛndāvana?

When will I get respite from all the workings of saṁsāra? When will my heart feel enchanted and the hairs of my body stand on end by constantly chanting the Name of Śrī Gaurasundara? In the languages of the world, a word and that thing which the word refers to are totally different, and the sights, smells, sounds, taste, touch, conceptions etc. of this world are all materially and fully situated in externality. The sounds of Vaikuṇṭha from an eternal mouth containing aprākṛta-jṣāna (divine knowledge) that are established in prema create states such as horripilation etc. When will I achieve such a state?

āra kabe nitāi-cāṅda karuṇā karibe
saṁsāra-vāsanā mora kabe tuccha habe

Will such a day come for me – a day when I will be freed from the bonds of this world? Bhagavān is our eternal refuge, yet why is this not understood? As long as this understanding has not come to us, we will remain engaged in temporary relationships. Without Śrī Nityānanda’s mercy, this pure understanding can never be achieved. In spite of the scorching worldly torments that cast us into such dire conditions, we still do not think of Bhagavān even once.

nitāi-caraṇa satya, tāṅhāra sevaka nitya
nitāi-pada sadā kara āśa

e adhama baḍa duḥkhī, nitāi more kara sukhī
rākha rāṅgācaraṇera pāśa

Nitāi’s feet are truth and His servants are eternal. Constantly hanker for Nitāi’s feet. This wretch is most miserable. O Nitāi! Make me happy. Keep me next to Your reddish feet.

Śrī Guru Nityānanda’s lotus feet are our one and only shelter. In the words of Śrī Vṛndāvana Dāsa Ṭhākura:

āmāra prabhura prabhu śrī gaurasundara
e baḍa bharasā citte dhari nirantara

Śrī Gaurasundara is the Lord of my Lord. This great conviction remains within my heart. (Caitanya-bhāgavata, Ādi-khaṇḍa 17.153)

Śrīla Ṭhākura Mahāśaya states:

āra kabe nitāi-cāṅda karuṇā karibe
saṁsāra-vāsanā mora kabe tuccha habe

viṣaya chāḍiyā kabe śuddha habe mana
kabe hāma heraba śrī-vṛndāvana

By attraction to Śrī Nityānanda Prabhu, the svayaṁ-prakāśa-vastu, we can achieve liberation from this terrible saṁsāra. While we forget the service of Kṛṣṇa, we will remain within saṁsāra. Our minds are bewildered into enjoying sense-objects such as form, taste etc, yet there is no other way of achieving deliverance from this other than the mercy of the lotus feet of Śrī Nityānanda. One cannot engage in hari-bhajana without taking refuge in the lotus feet of Śrī Nityānanda. If hari-bhajana does not happen, then after death, one will have to go to the abode of Yama. Those persons who are averse to Hari will achieve the results of pious deeds in Svarga, and the results of their impious deeds in Naraka (hell). Even if we are tormented by the three-fold miseries, if our intellect does not evolve, then what kind of auspicious destination will we attain?

viṣaya chāḍiyā kabe śuddha habe mana
kabe hāma heraba śrī vṛndāvana

When will I reject thoughts about worldly sense-objects such as forms, tastes etc. and approach Kṛṣṇa? When will I constantly think about kṛṣṇa-kathā, and abandon talks about enjoying and renouncing, and become absorbed in kṛṣṇa-bhakti-rasa?

kabe hāma heraba śrī vṛndāvana

The jīva’s eternal object of worship is Vṛndāvana. It is said in the Talavakāra Upaniṣad:

taddha tadvanaṁ nāma tadvana ity-upāsitavyam

The word tadvana means ‘His forest’ or ‘an extensive forest.’ Tadvana refers to vananīya, or is expressing the bhajanīya–vastu (the object of service), His opulent manifestation of Śrī Vṛndāvana Dhāma. It is stated in the Śrīmad Bhāgavata:

vedyaṁ vāstavam atravastu śivadaṁ tāpatrayon mūlanam

Whatever is found herein is reality, grants auspiciousness, and uproots the threefold miseries. (Śrīmad Bhāgavatam 1.1.2)

When one does not understand the real substance, then there is no means of becoming freed from the three-fold miseries.

matir na kṛṣṇe parataḥ svato vā
mitho’bhi padyeta gṛha-vratanām

adānta gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carviṇānām

For those who are immersed in household life, the inclination towards Kṛṣṇa does not arise, either by the influence of others, one’s own endeavours or by a combination of both. Due to their uncontrolled senses, they enter a hellish existence again and again, chewing that which has already been chewed. (Śrīmad Bhāgavatam 7.5.30)

Those who are averse to the service of Kṛṣṇa are called gṛha-vrata (immersed in mundane household life). The minds of such persons who are gṛha-vratas never proceed towards Kṛṣṇa. Śrī Prahlādā Mahārāja deliberated and spoke to his father in this way:

śravaṇam kīrtanam viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau bhaktiś-cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye’dhītam uttamam

Hearing, chanting, remembering Viṣṇu, serving His feet, worshipping the Deity, offering prayers, servitude to Him, friendship with Him and surrendering one’s very self to Him – if any person engages in these nine activities with bhakti for Bhagavān, if they offer this directly to Viṣṇu, I consider them to be of superior intelligence. (Śrīmad Bhāgavatam 7.5.23-24)

It is the necessity for persons who desire supreme auspiciousness to exclusively take shelter of Navadvīpa-dhāma. It is their duty to take refuge at the lotus feet of Śrī Gaura-Nityānanda. It is their duty to render service to Their Holy Names, Their dhāma and Their desires. The nine islands of Navadvīpa are the best of all places to offer sacrifice through the nine types of bhakti. Whoever rejects the guidance of the guru and the Vaiṣṇavas by becoming a pratyakṣavādī (a follower of direct perception) through knowledge acquired by the mundane senses, never engages in the service of Adhokṣaja, the infallible Lord.

ācāryaṁ māṁ vijānīyān-nāva manyeta karhicit
na martya-buddhyā sūyeta sarva-deva mayo guruḥ

One should know the ācārya as Myself and never disrespect him at any time. One should not envy him, considering him to be an ordinary man, for the guru is the representative of all the demigods. (Śrīmad Bhāgavatam 11.17.27)

Those whose heads the deliberation on this śloka does not enter, merely become materially minded. Persons who are gṛha-vratas are preoccupied with very insignificant worldly matters pertaining to knowledge drawn from the senses. It is required to abandon the condition of a gṛha-vrata and become a true gṛhastha. It is one’s duty to follow the example of Śrī Śrīvāsa Prabhu. All of Kṛṣṇa’s senses are transcendental, yet we have become averse to them and are eager to fuel our own sense-indulgence which causes a problem for us. This should be eliminated.

karmaṇāṁ pariṇāmitvād āviriṣcyād amaṅgalam
vipaścin na śvaraṁ paśyed adṛṣtam api dṛṣṭavat

Due to the transformation of activities, even happiness up to the planet of Brahmā is inauspicious. The wise know that we should see that everything that will be experienced, just as everything which has already been experienced, is temporary. (Śrīmad Bhāgavatam 11.19.18)

All persons, from Brahmā down to the insect, who engages in karma-kāṇḍa or who is engrossed in bhoga-tyāga (accepting sense-gratification and falsely rejecting sense-gratification) experiences inauspiciousness. All kinds of mundane enjoyment in this world are temporary. One should also know that the enjoyment of the celestial world is the same. The pada-karta (composer of songs), Govinda Dāsa has sung:

bhajahuṅ re mana śrī-nanda-nandana

O mind, just worship the Son of Nanda Mahārāja

Also, the Vaiṣṇava poet, Śrīla Vidyāpati Ṭhākura, has sung the song, tātala saikate. *(1) It is necessary to have sincere and firm śraddhā and belief in the feet of Bhagavān. Those who possess sincere and firm belief in the feet of Bhagavān are required to engage in His service. There is no certainty which day we will die, therefore we have no time to serve negligible, temporary, perishable objects. When we have accepted a human birth, then we should not serve paltry, temporary things. We should not become a gṛha-vrata, we should not become ruined by serving dogs – we should not become a bhāravāhi *(2) like a donkey. We should become a sāragrāhī *(3) We should abandon the disposition of a fly and emulate the nature of a honey bee. *(4) Considering the useless things of this world to be good or bad, pious or impious – all this is merely mano-dharma (a product of the mental faculty).

‘dvaite’ bhadrābhadra-jṣāna, saba – mano-dharma’
‘ei bhāla, ei manda’ – eba saba ‘bhrama’

The duality of understanding what is auspicious and inauspicious is totally on the mental platform. Thinking that, ‘This is good, this is bad’ is all faulty.” (Caitanya-caritāmṛta, Antya-līlā 4.176)

Today is the auspicious day of taking darśana of the lotus feet of Śrī Nityānanda Prabhu. We find so much time to discuss the poetry and literature of this mundane world, but in this lifetime itself, it is necessary to discuss topics of Śrī Gaura-Nityānanda. We shall forget all kinds of worldly identification of being big or small in order that we can remain eternally as a speck of dust at the lotus feet of Śrīla Rūpa Gosvāmī Prabhu. This is our prayer.

ādadānas tṛṇām dantair idaṁ yāce punaḥ punaḥ
śrīmad rūpa padāmbhoja dhuliḥ syāṁ janma janmani

Clutching a straw between my teeth I constantly pray to become a speck of dust at the lotus feet of Śrīmad Rūpa birth after birth. (Mukta-caritram by Raghunātha Dāsa Gosvāmī)

Let us have the exclusive desire to become the followers of Śrī Rūpa:

rūpa-raghunātha-pade haibe ākuti
kabe hāma bujhaba se yugala pirīti
rūpa-raghunātha-pade rahu mora āśa
prārthanā karaye sadā narottamera dāsa

When, at the feet of Śrī Rūpa and Śrī Raghunātha, will I be eager to understand the beloved Divine Couple? May the feet of Śrī Rūpa and Śrī Raghunātha remain as my only desire – this is the constant prayer of Narottama Dāsa. (Prārthanā 5.1)

Bhajana of the Divine couple can never be found without the mercy of Śrī Guru-pāda-padma, who is identical with Śrīla Rūpa-Raghunātha. At every moment one should deliberate upon karmaṇāṁ pariṇamitvāt etc.

Prahlāda Mahārāja has said:

na te viduḥ svārtha gatiṁ hi viṣṇuṁ
durāśayāye bahir artha māninaḥ

andhā yathandhair upanīyamānās
te’pīśa-tastryām uru-dāmni baddhāḥ

Possessing wicked desires and considering external things to be valuable, they do not know that Viṣṇu is their ultimate goal and destination. Like the blind leading the blind, they are bound by the strong ropes of the laws of the Vedic karma-kaṇḍa. (Śrīmad Bhāgavatam 7.5.31)

Those who are gṛha-vratas do not accept that Bhagavān alone is the only object of worship. Bhagavān alone is our one and only beneficial destination, and by not knowing this, people engage in bhoga-tyāga.

śrī-kṛṣṇa-prema-dānena yena nistāritaṁ jagat

He delivered the world by distributing the gift of śrī-kṛṣṇa-prema. (Prameya Ratnāvalī 1.7)

Preaching śrī-nāma-prema (love for the Holy Name) was the activity of Śrī Nityānanda Prabhu. It will be advantageous for us to follow the example of Śrīla Narottama Ṭhākura Mahāśaya, the recipient of Śrīla Nityānanda Prabhu’s mercy. By imitating him, there will be no advantage for us whatsoever. “By imitating Śrīla Narottama Ṭhākura, I became narottama (the best of humans) even though I was narādhama (the worst of humans)” – this is indictive of vaiṣṇava-aparādha and of an atheistic mindset. Without bathing in the foot-dust of great personalities, in other words, without becoming their exclusive servants, a jīva can never be delivered.

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo’bhiṣekaṁ
niṣkiṣcanānāṁ na vṛṇīta yāvat
(Śrīmad Bhāgavatam 7.5.32)

“As long as they do not bathe in the foot-dust of Bhagavān’s niṣkiṣcana-bhaktas (devotees who have no material possessions), the intelligence of persons who are gṛha-vratas can never touch the lotus feet of Kṛṣṇa, which remove anarthas.”

ādadānas tṛṇām dantair idaṁ yāce punaḥ punaḥ
śrīmad rūpa padāmbhoja dhuliḥ syāṁ janma janmani

I should have no other ambition than to be the transcendental dust of Śrī Rūpa Gosvāmī Prabhu only. It is only by following Śrī Rūpa that the mercy of Śrī Govinda, the abhidheyādhi-devatā, can be attained. *(5)

dīvyad-vṛndāraṇya-kalpadrumādhaḥ
śrīmad-ratnāgāra-siṁhāsanasthau
śrī-śrī-rādha-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi

In a temple of jewels in the forest of Vṛndāvana under a desire tree, Rādhā-Govinda sit upon a jewelled throne and are served by Their most confidential associates. I offer my respects unto Them. (Caitanya-caritāmṛta, Ādi-līlā 1.16)

This holy kadamba, the king of trees, is the refuge of Śrī Rādhā-Govinda’s līlā at the yogapīṭha in the transcendental Vṛndāvana. One should understand it to be identical with the divya–kalpadruma (divine wish-fulfilling tree). Those who are eternally perfected beings perceive śrī-gaura-līlā in vraja-līlā and śrī-vraja-līlā within śrī-gaura-līlā.

In relation to the conduct of those who engage in bhajana, Śrīman Mahāprabhu’s instruction is there in the Śrī Caritāmṛta:

grāmya kathā nā śunibe, grāmya vārtā nā kahibe
bhāla nā khāibe āra bhāla nā paribe
amānī mānada haṣa kṛṣṇa-nāma sadā la’be
vraje rādhā-kṛṣṇa-sevā mānase karibe

Do not listen to common talk and do not speak such words. Do not eat luxuriously nor dress nicely. Do not expect any honour, but offer all respect to others. Always chant kṛṣṇa-nāma, and within your mind render service to Rādhā-Krṣṇa in Vṛndāvana. (Caitanya-caritāmṛta, Antya-līlā 6.236-237)

Persons who desire to engage in bhajana need not listen to the songs of Vidyāsundara or watching things at the cinema or theatre. There is only one way of being delivered from the clutches of anarthas – ādau guru-pādāśrayaḥ (‘first one should take shelter at the feet of Śrī Guru’). Śrīla Dāsa Gosvāmī Prabhu has described the mercy of Śrī Guru-pāda-padma in this way:

nāma śreṣṭhaṁ manum api śacī-putram atra svarūpam
rūpaṁ tasyāgrajam uru purīṁ māthurīṁ goṣṭhavāṭīṁ
rādhā-kuṇḍaṁ giri varam aho! rādhikā-mādhavāśāṁ
prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato’smi
(Mukta-caritram by Raghunātha Dāsa Gosvāmī)

I offer respects unto that Śrī Guru-pāda-padma – he has given me the greatest Name, the mantra, Śrī Gaurasundara who is the son of Śacī, Svarūpa Gosvāmī, Śrī Rūpa Gosvāmī and his elder brother, Śrī Sanātana Gosvāmī Prabhu, the foremost city of Mathurā, the pasturing grounds, residence at Rādhā-kuṇḍa, Govardhana who is the best of mountains, and the desire to render service to Śrī Śrī Rādhā-Mādhava.

Śrī Guru-pāda-padma has given me the best of Names, in other words, the Names of Śrī Rādhā-Govinda or mahā-mantra. The Names ‘Hare Kṛṣṇa’ are the best of all Names, because primary Names (mukhya-nāma) are superior to secondary names (gauṇa-nāma). Those primary Names directly refer to the Names of Śrī Rādhā-Govinda and that has been bestowed to us by Śrī Guru-pāda-padma. Śrī-nāma-bhajana is the greatest type of bhajana. Despite the sheer number of faults found in Kali-yuga, nāma–sankīrtana is the main refuge and destroyer of all faults in this age. Those who chant hari-nāma in a pure state have attained Kṛṣṇa because the Holy Name and Kṛṣṇa are identical.

kali-kāle nāma-rūpe kṛṣṇa avatāra
nāma haite haya sarva jagat nistāra

In the age of Kali, the avatāra of Kṛṣṇa appears in the form of the Holy Name. By chanting the Name, the entire world can be delivered. (Caitanya-caritāmṛta Ādi-līlā 17.22)

kaler doṣa nidhe rājan nasti hyeko mahān guṇa
kīrtanād eva kṛṣṇasya mukta saṅgaḥ paraṁ vrajet

O king, despite the age of Kali being an ocean of faults, it has one great quality. By performing kīrtana, one immediately becomes free from all bondage and attains the highest attainment. (Śrīmad Bhāgavatam 12.3.1)

Śrīla Rūpa Gosvāmī Prabhu has sung in Śrī Nāmāṣtaka:

nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta
ayi mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi
(Nāmāṣṭaka 1)

The Upaniṣads are the crest-jewel of all the Vedas and have taken the form of a jewelled necklace illuminating the tips of Your lotus feet with their effulgence. O hari-nāma, You are perpetually worshipped by the community of liberated souls (sages such as Nārada, Śuka etc). Therefore, O hari-nāma! In all respects I take refuge in You (being completely free from all kinds of offence).

(At the time of describing this śloka, Prabhupāda’s voice faltered due to ecstasy).

harer-nāma harer-nāma harer-nāmaiva kevalam
kalau nāstyeva nāstyeva nāstyeva gatir-anyathā

Only the Name of Hari, the Name of Hari, the Name of Hari! There is no other way, no other way, no other way in the age of Kali. (Bṛhan-Nāradīya-Purāṇa)

One who does not chant hari–nāma will become attached to bhoga and tyāga. If the jīva does not chant hari-nāma, he will certainly become engaged in material sense-pleasures. As many people there are in this world, as much talk about enjoyment is there. By being near to them, you will not hear any kṛṣṇa-kathā. Nāma-aparādha is not the Holy Name. If one is not engaged in remembering and chanting the names of Hari for even one minute, then that person will have to become attached to the material world. If you don’t engage in hari-bhajana even for a minute, you will have to become attached to the world of birth and death.

The meaning of nāma-śreṣṭham manumapi is that Śrī Guru-pāda-padma has given us the Holy Name and has given us the mantra. *(6) The mantra and the mahā–mantra are the merciful characteristics of Śrī Nāma.

kṛṣṇa-mantra haite habe saṁsāra-mocana
kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa

Through kṛṣṇa-mantra one attains liberation from material existence. Through the Holy Name one attains the lotus feet of Kṛṣṇa. (Caitanya-caritāmṛta, Ādi-līlā 7.73)

By the mercy of śrī-mantra, one achieves liberation from saṁsāra, and freed from the mental process (manana-dharma) or sense-enjoyment. When our consciousness is delivered from saṁsāra and is inclined towards service, one experiences the mercy of Śrī Nāma and the sweetness of the lotus feet of Śrī Kṛṣṇa increases. Śrī-nāma-sevā and kṛṣṇa-sevā are the same thing. The community of liberated souls (mukta-kula) are engaged in śrī-nāma-bhajana. Śrīla Rūpa Gosvāmī Prabhu has said:

ayi mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi

Indeed, You are perpetually worshipped by the community of liberated souls. Therefore, O hari-nāma! In all respects I take refuge in You.

na te viduḥ svārtha gatiṁ hi viṣṇuṁ
durāśayāye bahir artha māninaḥ

Possessing wicked desires and considering external things to be valuable, they do not know that Viṣṇu is their ultimate goal and destination.

In other words, if we search externally for the goal of life, we will abandon service to Viṣṇu which is our ultimate goal and destination. If we become preoccupied in satisfying our own senses for our so-called goals, or in perfecting māyika necessities, and if we find other things to be more valuable than Kṛṣṇa, then our self-destruction is certain.

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo’bhiṣekaṁ
niṣkiṣcanānāṁ na vṛṇīta yāvat

“As long as they do not bathe in the foot-dust of Bhagavān’s niṣkiṣcana-bhaktas (devotees who have no material possessions), the intelligence of persons who are gṛha-vratas can never touch the lotus feet of Kṛṣṇa, which remove anarthas.”

If we do not crown our heads with the foot-dust of the lotus feet of niṣkiṣcana devotees, we will suffer from all kinds of problems. By not becoming a recipient of the love shown by Kṛṣṇa’s devotees, māyā will hurl us into the well of saṁsāra.

Who is Kṛṣṇa? What is prema for Him? What is it to dedicate oneself to Śrī Vārṣabhānavī? What is servitude to Her sakhīs? It is necessary for all of these topics concerning bhajana to be properly discussed. To understand all these topics, it is one’s duty to exclusively hear from Bhagavān’s devotees and follow their path. By wearing the foot-dust of Bhagavān’s devotees upon one’s head like a crown, one attains an eternal kingdom through which variegated līlās can be properly understood. Persons who are attached to karma-kāṇḍa and jṣāna-kāṇḍa devour the poison of mundane sense-objects and achieve self-destruction.

karma-kāṇḍa, jṣāna-kāṇḍa, kevala viṣaya bhāṇḍa
’amṛta’ baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥpāte yāya

Karma-kāṇḍa and jṣāna-kāṇḍa are merely pots of poison, and whoever drinks them considers it as nectar. They go through various wombs, consuming abominable things and their birth as a human is ruined. (Prema-bhakti-candrikā 8.8)

The association of haṭha-yogīs, rāja-yogīs, and scholars of logic should be rejected. Generally, it is seen in the world that those who identify as scholars become deprived of any belief in Īśvara and through a hoax of grammar and rhetoric, they research whether Bhagavān should be accepted or not. However, all these demoniac activities remain inauspicious for the jīva. It is required for everyone to serve Bhagavān with everything. Elephants, horses, wealth, motor cars etc. – service to Bhagavān can be performed with all things. When one’s inclination is to enjoy, then there is no service to Bhagavān. It is one’s duty to reject the stream of ideas stemming from the karmī and jṣānī. Through the spread of narrations related to Mahāprabhu’s prema-dharma, materialists, jṣānīs, yogīs etc. all abandoned their own sense-gratification and imaginary paths.

strī-putrādi-kathāṁ jahur viṣayiṇaḥ śāstra-pravādaṁ budhā
yogīndrā vi jahur marun-niyama-ja-kleśaṁ tapas tāpasāḥ |
jṣānābhyāsa-vidhiṁ jahuś ca yatayaś caitanya-candre parām
āviṣkurvati bhakti-yoga-padavīṁ naivānya āsīd rasaḥ

When Śrī Caitanya-candra founded the glorious path of bhakti-yoga, there was no other rasa. The materialists abandoned talks concerning their wives, children etc, the scholars abandoned their debates on the śāstra, the best of yogīs completely gave up the difficulties in regulating their life-airs, the ascetics rejected their austerities, and the jṣānīs gave up their practices. (Caitanya-candrāmṛta 113)

bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate
tāvad bhakti-sukhasyātra katham abhyudayo bhavet

How can the bliss of bhakti ever arise in the heart while the witch of sense-enjoyment and mukti remains there? (Bhakti-rasāmṛta-sindhu 1.2.22)

etāvaj janma-sāphalyaṁ dehinām iha dehiṣu
prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā

This then is the perfection of human life – to always engage one’s actions, wealth, intelligence and words in order to benefit others. (Śrīmad Bhāgavatam 10.22.35)

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo’bhiṣekaṁ
niṣkiṣcanānāṁ na vṛṇīta yāvat

Primarily, thoughts that arise from the mind must be completely removed. The deliberations of the ‘Gnostic school’ must be totally abandoned.

yāvānartha udapāne sarvataḥ saṁplutodake
tāvān saraveṣu vedeṣu brāhmaṇasya vijānataḥ

A large lake serves all the purposes served by a small pond. Similarly, one who is the knower of the Absolute Truth realises all the purposes found within the Vedas. (Bhagavad-gītā 2.46)

Udapāna refers to wells etc. and very small bodies of water, and a very big body of water is called saṁplutodaka. Just as activities such as bathing, drinking etc are done in a saṁplutodaka, the same are done in an udapāna. Similarly, the activities of brāhmaṇas who are expert in the meaning of all the Vedas is the same as those brāhmanas who accept one Vedic division (śākhā) and only take refuge in the Upaniṣads – their work being the achievement of realisation of the ātmā.

The śāstra is unlimited. Bhagavat-tattva is unlimited. It is impossible for the jīva to understand everything. Thus, the essence of the śāstra and the favourable deliberation and conduct necessary for hari-bhajana is accepted. If my thirst is quenched by drinking as much water that fits within the palms of my hands, then what is the necessity of a huge amount of water from the ocean to me? Love for Śrī Hari is the supreme object of desire for the jīva.

The śrauta-vāṇī *(7) emanating from the mouth of Śrī Gurudeva indicate this path. The result of his mercy is that one attains the mercy of Kṛṣṇa, thus one must abandon efforts to study certain sections of many śāstras *(8) like the aroha-panthī (those who take to the ascending process).

daivī hyeṣā guṇamayī mama māyā duratyayā
māmeva ye prapadyante māyām etāṁ taranti te

This divine potency of Mine which consists of the three modes of material nature is extremely difficult to defeat. Yet those that take shelter of Me can cross beyond it. (Bhagavad-gītā 7.14)

ye’pyanya devatā bhaktā yajante śraddhayānvitāḥ
te’pi māmeva kaunteya yajanty avidhi pūrvakam

O Kaunteya, those that worship other demigods with faith actually worship Me, but they do so improperly. (Bhagavad-gītā 9.23)

In this place, by the word māṁ, Bhagavān has explained, “Only engage in bhajana of Me alone. Take shelter in Me. I alone am the only deliverer. Devotees can only know Me through bhakti. Whomsoever I am merciful to, I remove all his material attachments.

yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ
tato’dhanaṁ tyajanty asya svajanā duḥkha-duḥkhitam

He whom I favour, I gradually take away his wealth. Then his relatives and friends reject such a pauper and he suffers one misery after another. (Śrīmad Bhāgavatam 10.88.8)

avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto mama bhūta-maheśvaram

Because they do not know My divine nature as the Supreme Controller of all living beings, those who are ignorant mock Me when I assume a human form. (Bhagavad-gītā 9.11)

ye yathā māṁ prapadyante tāṁs-tathaiva bhajāmy-aham
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

In whatever way people surrender unto Me, I reward them accordingly. O Pārtha, all men follow My path. (Bhagavad-gītā 4.11)

If one can understands the meaning of the term māṁ, then the concept of nirviśeṣa (non-differentated Brahman) does not arise. Kṛṣṇa has said māṁ – kṛṣṇaṁ, kṛṣṇaṁ, kṛṣṇam”

kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! rakṣa mām
kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! pāhi mām
rāma! rāghava! rāma! rāghava! rāma! rāghava! rakṣa mām
kṛṣṇa! keśava! kṛṣṇa! keśava! kṛṣṇa! keśava! pāhi mām

My Lord, Śrī Nityānanda, is absorbed at every moment in making everyone in the entire world know about this Kṛṣṇa. My Lord, Śrī Nityānanda, and my Lord’s Lord, Śrī Gaurasundara, have both spoken only about serving Kṛṣṇa alone; They have not spoken about Nārāyaṇa or any other avatāras. Kṛṣṇa-prema can only be achieved by cultivating bhakti to Kṛṣṇa. They made this known to the world and have said that this should be cultivated. When discussing kṛṣṇa-prema, this śloka of Śrī Rūpa Gosvāmī Prabhu should be followed:

anyābhilāṣitā-śūnyaṁ jṣāna-karmādy anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā

In order for the highest form of bhakti to develop, one must be devoid of all material desires, jṣāna and karma etc. One must constantly serve Kṛṣṇa favourably, as He desires. (Bhakti-rasāmṛta-sindhu 1.1.11)

O Baladeva Prabhu! O Kṛṣṇacandra! Kindly protect us. Śrī Gaura-Nityānanda have both taught kṛṣṇa-bhajana to the entire world in this way. If they have no acquaintance with viṣṇu-tattva, the jīvas will attain no benefit. Śacī-putram atra – in this place, it is prescribed that cultivating bhakti for the Son of Śacī, Śrī Kṛṣṇa Caitanyadeva, must be performed; this is because He did not tell us to do anything apart from kṛṣṇa-sevā. He came to bestow that splendid bhakti for Himself which had never been given before (anarpita-carī sva-bhakti). In relation to His mahā-vadānyatā (great magnanimity), Śrī Rūpa Gosvāmī states in the maṅgalācaraṇa of Vidagdha Mādhava:

anarpita carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ svabhakti śriyam
hariḥ puraṭa sundara dyuti-kadamba sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own splendorous devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart. (Vidagdha Mādhava 1.2)

In relation to unnatojjvala-rasa – it is situated at the highest pinnacle of cultivated service to Kṛṣṇa, and this supreme object was mercifully distributed and manifested only by Śrī Gaurasundara. Mahāprabhu has been made known by the words of Śrī Rūpa and Raghunātha Prabhu

When the impressions of saṁsāra completely cease, then the words of Śrī Rūpa-Raghunatha will enter our ears – not before! Kṛṣṇa-sevā has been made known by the words of Śrīman Mahāprabhu. Service to Śrī Gaurasundara has been made known by the words of Śrī Nityānanda Prabhu. And service to Śrī Nityānanda Prabhu has been made known by the words of Śri Dāmodara Svarūpa, who was known by the name Puruṣottama Bhaṭṭācārya. Svarupa-Damodara Prabhu has been made known by the words of Śrī Rūpa-Raghunātha. By studying the books composed by the Gosvāmīs, it is understood that by discussing such topics concerning their glories, the confidential explanations of the śruti will manifest within the heart. Śrīla Dāsa Gosvāmī Prabhu has said:

yadavadhi mama kaṣcin maṣjarī rūpa-pūrvā
vraja-bhuvi bata netra-dvandva-dīptiṁ cakāra
tadavadhi bata vṛndāraṇya-rājṣi prakāmaṁ
caraṇa-kamala-lakṣā-sandidṛkṣā mamābhūt

O Queen of the forest of Vṛndāvana, indeed, since a maṣjarī named Rūpa opened both my eyes in the land of Vraja, a strong desire has arisen in me to see the red lac decorating Your lotus feet. (Vilāpa Kusumāṣjali 14)

Śrīla Bilvamangala Ṭhākura has said:

advaita-vīthī-pathikair upāsyāḥ svānanda-simhāsana-labdha dīkṣāḥ
haṭhena kenāpi vayaṃ śaṭhena dāsīkṛtā gopa-vadhū-viṭena

Although I am worshipable by those who wander on the path of non-dualism and I have received initiation into ascending the throne of self-bliss, I have been forcibly turned into a maidservant by that deceiver who is the companion of the gopīs. (Bhakti-rasāmṛta-sindhu 3.1.44)

Śrīla Raghunātha Dāsa Gosvāmī Prabhu was a follower of Svarūpa Dāmodara Prabhu, the master of the Gauḍīyas. He glorified Mahāprabhu Śrī Caitanyadeva and Śrīla Sanātana Gosvāmī Prabhu in this way:

yo māṁ dustara-geha-nirjala-mahā-kūpād apāra-klamāt
sadyaḥ sāndra-dayāmbudhiḥ prakṛtitaḥ svairīkṛpā-rajjubhiḥ
uddhṛtyātma-saroja-nindi-caraṇa-prāntaṁ prapadya svayaṁ
śrī-dāmodara-sāc-cakāra tam ahaṁ caitanya-candraṁ bhaje

I worship Caitanya-candra who, immediately revealing Himself as an immeasurable ocean of compassion, pulled me out of household life, which is like a huge well without water, which is difficult to traverse and is full of incalculable difficulties. He bestowed the shelter of the tips of His feet whose beauty defeats lotuses, and personally entrusted me unto Śrī Dāmodara. (Vilāpa Kusumāṣjali 5)

vairāgya-yug-bhakti-rasaṁ prayatnair
apāyayan mām anabhīpsum andham
kṛpāmbudhir yaḥ para-duḥkha duḥkhī
sanātanaṁ taṁ prabhum āśrayāmi

I was blind and unwilling to drink the nectar of bhakti-rasa. Yet that ocean of mercy, Śrī Sanātana, who becomes sad at the sufferings of others, endeavoured to make me drink it. I thus take shelter of him, my master. (Vilāpa Kusumāṣjali 6)

This material world is compared to a well without water. Its mud is the attachment to the body and home. If one becomes stuck in it, there is no way of escape. Sadyaḥ sāndra-dayāmbudhiḥ means, “He immediately reveals His nature as an ocean of mercy to those people who are surrendered – I take refuge in that Śrīman Mahāprabhu Śrī Caitanya-candra.”

I was extremely reluctant to drink bhakti-rasa. Moreover, under the influence of my own stupidity, I did not possess the eyes to even recognise the beauty of bhakti-rasa. I take refuge in Śrīla Sanātana Gosvāmī Prabhu, who is an ocean of mercy, who felt sadness due to my distress, endevoured to make me drink bhakti-rasa along with yukta-vairāgya.” *(9)

śrī-kṛṣṇa-caitanya-dayā karaha vicāra
vicāra karite citte pābe camatkāra

Please take into consideration the mercy of Śrī Kṛṣṇa Caitanya. If you do so, you will find it to be most wonderful. (Caitanya-caritāmṛta, Ādi-līlā 8.15)

Lacking a subtle analysis of the śruti, that which the prākṛta-sahajiyā-sampradāya considers to be bhakti is not bhakti. Let me say it again:

vairāgya-yug-bhakti-rasaṁ prayatnair
apāyayan mām anabhīpsum andham
kṛpāmbudhir yaḥ paraduḥkha duḥkhī
sanātanaṁ taṁ prabhum āśrayāmi

“He constantly felt pity seeing the distress of others and he was an ocean of mercy. Even though I was unwilling, he endeavoured to make me, who was ignorant and blind, drink that bhakti-rasa which is connected with detachment. I surrender unto that Sanātana Prabhu, the bestower of sambandha-jṣāna.”

Deceitful ‘bhakti’ connected to material things that are inferior to Kṛṣṇa is not bhakti-rasa – it is not! It is not! It is not! Even though I was unwilling, Sanātana Prabhu, or our eternal Śrī Guru-pāda-padma, made me drink kṛṣṇa-bhakti-rasa, forcing me to renounce those things which are inferior to Kṛṣṇa.

vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ
(Upadeśāmṛta 9)

“Compared to other dhāmas, Vaikuṇṭha, which is situated in the spiritual sky, is superior to all. Mathurā-maṇḍala, which is the origin of Bhagavān’s appearance, is superior to Vaikuṇṭha. Kṛṣṇa’s rāsa-sthalī in Vṛndāvana is superior to Mathurā. Govardhana, the place where He freely sports, is superior to Vṛndāvana. Rādhā-kuṇḍa, the most complete place whose body of water is considered to be ambrosial kṛṣṇa-prema, is superior to Govardhana. Will any real devotee, who is most intelligent, reject service to Śrī Rādhā-kuṇḍa, who has manifest at the foot of Govardhana, and engage his mind in any other service?”

karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jṣāninas
tebhyo jṣāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo ’pi sā rādhikā
preṣṭhā tadvad iyaṁ tadīya-sarasī tāṁ nāśrayet kaḥ kṛtī
(Upadeśāmṛta 8)

“Su-karmī jīvas that are established in the mode of goodness and engaged in pious activities are dearer to Kṛṣṇa than ku-karmī jīvas who perform impious activities and are devoted to fulfilling their own desires. Compared to the su-karmīs, the jṣānī who has transcended the three modes of nature and possesses knowledge of Brahman is dearer to Kṛṣṇa. Compared to the jṣānī, a pure devotee is dearer to Kṛṣṇa. Compared to the pure devotee, the premaika-niṣṭha-bhakta (the devotee who is exclusively established in prema) is dearer to Kṛṣṇa. Compared to the premaika-niṣṭha-bhakta, the beautiful girls of Vraja are dearer to Kṛṣṇa. Compared to the beautiful girls of Vraja, Śrīmatī Vārṣabhānavī is most dear to Kṛṣṇa. Just as Śrīmatī Rādhikā is most dear to Kṛṣṇa, Her kuṇḍa is similarly as dear to Him. That devotee of Kṛṣṇa who is the most fortunate will take shelter of Śrī Rādhā-kuṇḍa with a mood of exclusivity.

For a devotee of Bhagavān, the banks of that kuṇḍa are the greatest place for bhajana. Who is so foolish as to abandon this place and run in the direction of Govardhana, Vṛndāvana or Mathurā? Kṛṣna’s dear devotee, Uddhava Mahāśaya, did not attain the banks of Śrī Rādhā-kuṇḍa, which is the greatest place for bhajana. He prayed in this way:

āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
(Śrīmad Bhāgavatam 10.47.61)

“O, may I become a servant at the lotus feet of the damsels of Vraja by accepting a birth amongst the shrubs, creepers or herbs of Vṛndāvana, because they abandoned their own relatives and the path of virtue to worship the feet of Mukuṇḍa who is searched for even by the śrutis.”

The current of pure bhajana flows through the śrauta-paramparā (the succession of hearing) Therefore, it is necessary to discuss the bhāgavat-paramparā. Śrīla Narottama Ṭhākura has prayed to Śrī Rūpa Prabhu in the following way:

śrī-caitanya-manobhīstaṁ sthāpitam yena bhūtale
svayaṁ rūpah kadā mahyaṁ dadāti sva-padāntikam

When will Śrī Rūpa Gosvāmī, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? (Prema-bhakti-candrikā)

Śrī Rūpa Gosvāmī Prabhu has made the mind of Śrīman Mahāprabhu known through books such as Bhakti-rasāmṛta-sindhu, Ujjvala Nīlāmaṇi etc. He spread bhakti-rasa in the world through these texts. Śrīla Jīva Gosvāmī Prabhu and Śrīla Raghunātha Dāsa Gosvāmī Prabhu directly knew that it is not possible to reside at Rādhā-kuṇḍa without the shelter of Mahāprabhu’s lotus feet. Śaivyā or Candrāvalī are forbidden to enter this place. Residence at this Rādhā-kuṇḍa is the greatest and most supreme aspiration. The most supreme desire is to serve Śrī Govinda through śrī-rādhā-dāsya (servitude to Zrī Rādhā). Śrīla Baladeva Vidyābhūṣaṇa Prabhu remembered Śrī Govindadeva, the abhidheyādhi-devatā, and then composed the Govinda-bhāṣya commentary on Vedānta.

We eternally offer a million praṇāmas at the feet of Śrīman Nityānanda Prabhu, whose life is devoted to Śrī Gaurāṅga, who is identical with Śrī Nandanandana.

(Translated into English by Swami B.V. Giri)

FOOTNOTES

(1) Vidyāpati’s song, Tātala saikate, is as follows:

(1)
tātala saikate, vāri-bindu-sama
suta-mita-ramaṇī-samāje
tohe visari mana, tāhe samarpalu
aba majhu haba kona kāje

I have offered my mind unto the association of sons, friends and wife, yet they are simply like drops of water on the burning sands of a hot beach. What use are they to me now?

(2)
mādhava! hāma pariṇāma nirāśā
tuhuṅ jaga-tāraṇa, dīna dayāmaya
ataye tohāri viśoyāsā

O Mādhava! As a result, I have now become hopeless. You are the deliverer of the world and full of mercy for the wretched. Thus, my only hope is in You.

(3)
ādha janama hāma, ninde goṅāyaluṅ
jarā śiśu kata-dina gelā
nidhuvane ramaṇī, rasa-raṅge mātaluṇ
tohe bhajaba kona belā

Half of my life has been spent in disgraceful activities. How many days were wasted as a child and as an old man? Under the spell of beautiful women, I engaged in various erotic adventures. Now what chance do I have to serve You?

(4)
kata caturānana, mari mari yāota
na tuyā ādi avasānā
tohe janami puna, tohe samāota
sāgara-laharī samānā

How many four-headed Brahmās have died one after the other? Yet you are without beginning or end. They take birth from You, and they vanish into You like the waves of an ocean.

(5)
bhaṇaye vidyāpati, śeṣa śamana-bhaya
tuyā vinā gati nāhi ārā
ādi-anādika, nātha kahāyasi
bhava-tāraṇa bhāra tohārā

Vidyāpati states that at the end of life he fears the god of death. Apart from You, there is no other refuge! O Lord, You are said to be the beginning and the beginningless. The task of deliverance from this mortal world is yours alone.

(2) Bhāravāhi literally means ‘load-carrier.’ When one carries the weight of useless things that are inferior to Kṛṣṇa, one is like a donkey carrying a heavy load on its back.

(3) Sāragrāhī means ‘one who accepts that which is essential.’ A devotee only accepts that which is necessary for engaging in bhakti.

(4) A fly is drawn to putrid things, whereas a bee is attracted to sweet things. Thus, a devotee should be attracted to those things which are favourable to bhakti, and renounce filthy things such as gossip, mundane talk etc.

(5) Abhidheyādhi-devatā – the Deity who presides over abhidheya-tattva.

(6) The word mantra here indicates the dīkṣā–mantra.

(7) Śrauta-vāṇī refers to those instructions which are in line with the śāstra and are heard through paramparā.

(8) In Caitanya-caritāmṛta (Madhya-līlā 22.118) it is said, bahu-grantha-kalābhyāsa-vyākhyāna varjiba. In other words, one should renounce the tendency to just partially study sections of books in order to make a show of one’s scholarship.

(9) Yukta-vairāgya refers to renouncing those things which are antagonistic to kṛṣṇa-bhakti, and accepting those things which are favourable.

Overview

With the forthcoming observance of Śrī Rāma Navamī, we present ‘Prabhupāda Śrīla Sarasvatī Ṭhākura’s Visit to Ayodhyā’ written by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda from The Gaudīyā magazine, Vol 3. Issue 21/ In December 1924, after visiting Benares and Prāyāga, Sarasvatī Ṭhākura visited the birth-site of Śrī Rāmācandra in Ayodhyā.
After a few days, we all reached Ayodhyā station at around 12:00 pm from Benares Cantonment in the company of Śrīpāda Paramānanda and Śrīpāda Kīrtanānanda Brahmācarī. That night we stayed in a dharmaśālā located just behind the station, and the next morning we went to a pāṇḍā’s house about 3-4 miles away.

We went sight-seeing with our guide to touch the waters of the nearby Sarayū River – first we took darśana of Matagajendra Śiva (the servant of Rāma and the kṣetrapāla, or protector of the dhāma) and then we went to Kanaka Bhavan and Ratna-siṅghāsana, the temple where Bharata worshiped the pādukās of Śrī Rāmacandra etc. It would not be an exaggeration to say that Kanka Bhavan is a huge three-storey royal palace made of stone. I heard from the mouth of the pāṇḍā that Śrī Rāmacandra first came to this place after marrying Sītā Devī. On inquiry, I learned that this large temple was built by a rāma-bhakta of Tikamgarh from the Jhansi district of Central India at a cost of lakhs of rupees. In it there are Deities of Śrī Rāma and Sītā. The Ratna-Siṁhāsana temple was built by the efforts and care of a sannyāsī belonging to the Rāmānandī sampradāya — here also there are Deities of Śrī Rāma and Sītā Devī, and on the opposite side a Deity of Śrī Mahāvīra Hanumānjī is worshipped. Then we went to Bharatajī’s temple and saw Śrī Rāma’s pādukās on a throne with Bharatajī sitting below. After passing many temples, we finally took darśana of the Yogapīṭha, the birth-place of Śrī Rāmacandra. Deities of Śrī Rāma and Sītā are served inside a thatched shed on a stone-built altar – next to it is a huge mosque of the Muslims which stands as a burning testimony to Aurangzeb’s hatred for Hindu dharma.

At one time, the whole place was forcibly occupied by the Muslim rulers. Later, as a result of various wars and disputes, the Hindus took over the rights of the Muslims. Just as a mother carefully protects her small son from the hands of a wicked kidnapper by grasping him in both hands and pressing him to her bosom, in the same way, even today, overcoming many obstacles and many tribulations in the midst of extreme torture, they are carefully protecting the land of their worshipable Lord.

Thinking about all these things, our mind began to be simultaneously overwhelmed with great sorrow and joy – why was there sorrow? We are ‘bāndā’ or ‘golam’ (servants) of the same Khoda (God) – we Hindus and Muslims are bound by brotherhood as servants of the same principal Master. By putting this insignificant external identity aside, by being concerned with the external cover, blinded by communal bigotry, we hurt each other’s religious beliefs and create a great wound in society, and gradually that wound spreads like an evil tumor, forcing both parties to journey towards death, making them offenders before the Supreme Lord. However, it is also a matter of happiness that at present, due to the efforts of the British government, religious disputes between both parties are not increasing to such an extent.

At one time, this place was constantly resounding with the sounds of conches, bells, kāṅsaras, mṛdaṅgas and karatālas of the community of enthusiastic worshippers and sevaites. Just as He did with Rāvaṇa, Bhagavān Śrī Rāmacandra destroys the demonic nature which the jīva acquires when trying to enjoy those things that are meant for the enjoyment of Bhagavān. The māyāvādīs beg for mundane prestige. They do not consider the ingredients of service to Bhagavān as worshipable. Due to bewildering lust, they hurry to enjoy them. They are unable to enjoy those things that are connected to Hari. The result is their own self-destruction. The victory of this burning truth is glorious! In order to preach to the jīvas who are anādi-bahirmukha (averse to the Lord since time immemorial), Bhagavān in all His completeness, descended to this place. Today, seeing the state of that place, my heart was overcome with despair, I could only think:

yadu-pateḥ kva gatā mathurā-purī
raghu-pateḥ kva gatottara-kośalā
iti vicintya kuruṣva manaḥ sthiraṁ
na sad idaṁ jagad ity avadhāraya

Where has Mathurā Purī of the Lord of the Yadus gone? Where is Northern Kośalā of the Lord of the Raghus? Thinking deeply upon this, I steady my mind, remembering that there is nothing in this world which is eternal.

Bhagavān is teaching us so much. However we have no common sense and no shame. Still, we forget our inherent nature and rush forward to enjoy temporary things. We are anādi-bahirmukha.

My life was blessed by touching the pure dust of this place and I smeared its transcendental dust all over my body. A little further away, I was pleased to have darśana of the temple of Śrī Hanumānjī, the king of devotees. The temple is situated very high up. After climbing many steps one gets his darśana, rolling on the ground and offering daṇḍavat-praṇāmas there, we returned home.

After taking darśana of the various divine temples of Ayodhyā, we could only think of Kuliyā Navadvīpa. At both places devalas (professional priests) open the temple doors as if they are shopkeepers. However, the difference lies in the fact that Ayodhyā does not have the perverse and offensive practice of forcibly collecting bheṭa (monetary donations).

At the time when we went, most of the local inhabitants had neglected the darśana-sevā of the Lord at the Yogapīṭha and had gone to bathe in the Triveṇī at Prayāga and at Gaṅgā-sāgara. Alas! Such are the bewildering shackles of māyā, alas! They have such a hunger to desire results which are as valuable as urine!

Overview

Sajjana – Sama (A Devotee is Impartial) was written by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda and published in Sajjana Toṣaṇī, Vol. 20, Issue 5 in 1917. Continuing with his elaboration on the twenty-six qualities of a devotee, Śrīla Sarasvatī Ṭhākura explains how only Vaiṣṇavas see all things with equanimity .

Articles in This Series:

When two objects are of the same type, they are called equal. If two objects are dissimilar, they are called different rather than equal. If there is a difference in definition, a difference in form, a difference in quality and a difference in activities among material things that are inferior to Kṛṣṇa, then those things are not called equal. That is why all perceivable objects, or objects that are acquired through knowledge in the material world, are characterised as possessing unequal or variegated qualities. Differences are perceived amongst unequal objects. However, acknowledging the inherent nature of an object, devotee-scholars continue to view even diverse material objects that have been transformed by the bahirāṅga-śakti (external energy), with equanimity. In other words, they understand objects produced by the bahirāṅga-śakti as equal. Furthermore, if there is no perception of something being produced by the bahirāṅga-śakti, and there is perception of non-difference with the svarūpa-śakti, then they recognise such variety to be divine harmony, or coherence. The proponents of non-duality, desiring to be freed from the grip of material dualism, eliminate the power of variagatedness, and extensively praise the non-duality of objects. Even if they are not proponents of non-duality, devotees never accept the doctrine opposing the unity of objects. Devotees believe in the concept of śakti-pariṇāma (the transformation of potency). Therefore, material objects, which are transformed by the Lord’s potency, are identified by their attributes, while the bahiraṅga-śakti of Bhagavān manifests their mutual dissimilarities or diversity.

Even when there is a strong perception of diversity amongst objects within the material creation, devotees still see the intrinsic unity within them. Variety or material enjoyment is merely a property of matter; such variety and material enjoyment cannot exist in the eternal, non-material realm. Devotees are never polluted by the biased flaws of imaginary conceptions such as māyāvāda. The transcendental mahājanas affirm that there are indeed varieties of eternal potencies in the eternal world, yet, devotees or sādhus never establish inequality or differences amongst them. With the transcendental mahājanas, there is equality amongst the devotees. Therefore, Vaiṣṇavas are the only ones who are sama-darśī (those who see with equal vision).

The māyāvādīs, who see with a biased perspective, state, “The transformation of the world by śakti is false. There is no difference between the words śakti-pariṇāma and māyā. The mutual distinction between Bhagavān’s svarūpa-śakti and Bhagavān Himself is false. If there is a distinction between śakti (the potency) and śaktimān (the possessor of potency), then it gives rise to a duality amongst objects. Then the concept of sama-darśana (seeing all things equally) will be ruined.”

The devotee says, “Even though śakti and śaktimān are inseparable, they are distinct in terms of one being the viṣaya (supporter) and one being the āśraya (supported), and due to their diversity within the same existence, they are ultimately one or equal. Śaktimān is one Reality, but amongst all of His eternal potencies there exists the differences of svajātīya, vijātīya and svagata.*1 Even though He is a different Reality, He is the possessor of all potencies – He is not powerless. He is the refuge of mutually opposing potencies.”

Although objects manifested by the external māyā-śakti may be perceived as different by the jīva-śakti who is situated on the periphery of the external world, they assist the pure jīva who is disposed towards service in his devotion to Hari. Thus, devotees do not consider them to be dissimilar. For the pure jīva who is disposed towards service, criticism and praise are the same. Being content, he does not become overwhelmed by unbearable sorrow. He does not harbour desires and, being sama-darśi in relation to all beings, he attains the highest bhakti. A devotee who is inclined towards devotional service does not praise or criticise the nature and actions of others. A devotee remains sama-darśi, tolerating the intensity of both cold and heat. A devotee possesses equal vision towards a learned and humble brāhmaṇa as well as a lowly caṇḍāla, *(2) viewing with equanimity a sacred cow and an untouchable dog. It is his nature to see with equality an ant and a dog, or a giant and a dwarf. Due to the gradations in potency, there is no necessity to see difference in the nature of things. Even though there may be māyika differences between a brāhmaṇa and a caṇḍāla, a dog and a cow, or a cow and an elephant, a servant of Hari knows the inherent nature of them all. Mundane attachment does not act upon a sādhu. With a mood of detachment, they do not blindly attribute inequality to all those objects related to Hari. He knows that they can all assist in service to Kṛṣṇa.

To the extent that servitude to māyā is forgotten, the jīvas turn towards Kṛṣṇa. At that time, they develop prema for Hari, friendship with Hari’s servants, compassion towards those inclined towards Kṛṣṇa, and renouncing the association of those opposed to Hari, they become sama-darśi. If, at this stage of madhyama-adhikāra, they cunningly try to show off their impartiality, and instead of showing mercy to the innocent, they see them with equal vision, then a blemish will arise in the impartial considerations of a sādhu. If they consider the devotees to be equal to those who are hostile to Kṛṣṇa, then their aversion to the Lord increases even more. If one considers objects related to Hari to be products of matter and seeks refuge in their differences, rejecting any connection with them, then such a desire for renunciation will destroy one’s equanimity. *(3) No good result is achieved by violating one’s eligibility in regards to equality, yet when false renunciation is initiated, it damages one’s equanimity.

In consideration of impartiality, when wicked individuals imagine Brahmā, Rudra, and other Devas to be equal to Viṣṇu, the sama-darśi Vaiṣṇavas never approve of such notions. All the fluctuating states of the material world, which are temporary and produced by the time factor are never equal to that which is eternal. But for the sake of Kṛṣṇa, the all-endeavouring sādhu, rejects the mundane equality of material objects, perceives Bhagavān’s presence within them, and understands all things to be transcendental items to be used in the service of Kṛṣna, rather than for one’s own enjoyment.

Driven by lust, anger etc., the eternal companions of this material world tend to contemplate the inequality of objects, and by not perceiving the true nature of things, they create various kinds of anarthas. However, the transcendental devotees use lust in the service of Kṛṣṇa, anger towards those who hate the devotees, greed in associating with sādhus for kṛṣṇa-kathā, bewilderment in chanting Hari’s qualities, and madness in engaging in endeavours to attain their beloved Lord etc. Considering themselves as adversaries to all those Vaiṣṇavas who possess equal vision, biased persons who are opposed to Hari, bring about their own destruction. A devotee does not harbour inequality even towards his enemies – he always possesses impartiality.

NOTES

• (1) Svajātīya (that which appears between things of the same category)

Vijātīya (that which appears between things of different categories)

Svagata (that which manifests itself in one and the same thing, either between its essence and form, or between its component parts)

*(2) A caṇḍāla is an outcaste who eats dog flesh.

*(3) The jṣānīs, yogīs and māyāvādīs who desire mokṣa consider everything in this world as mundane and dualistic, therefore they reject everything.

Overview

Should one constantly chant or just do service? This eternal question on the lips of every sādhaka is answered by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda in this instructive pastime concerning some errant disciples of Jagannātha Dāsa Bābāji and Śrīla Bhaktivinoda Ṭhākura. This article is extracted from the hari-kathā of Sarasvatī Ṭhākura originally spoken at Śrī Caitanya Maṭha on the evening of December 21st, 1927.
Sārvabhauma Śrī Jagannātha Dāsa Bābājī Mahārāja held the position of guru of all the renunciates in the Gauḍīya Vaiṣṇava sampradāya. He excelled everyone in age and bhajana. Therefore, all renounced members of the Gauḍīya Vaiṣṇava sampradāya followed him. In Vraja-maṇḍala, all those in the renounced community who had taken shelter of Mahāprabhu followed his instructions. When Śrīman Mahāprabhu was established in Śrī Māyāpura, many vraja-vāsīs who were very advanced Vaiṣṇavas, following the order of Śrī Jagannātha Dāsa Bābājī Mahārāja, came to Gauḍa-maṇḍala for darśana of Śrī Mayapura-candra.*(1)

At that time, Paramahaṁsa Śrīla Gaura Kiśora Dāsa Bābājī Mahārāja left Vraja-maṇḍala to come and reside in Gauḍa-maṇḍala. Having arrived in Navadvīpa Dhāma, Paramahaṁsa Bābājī Mahārāja never left it throughout his manifest presence. His determination to reside in the dhāma was unparalleled.

Śrī Jagannātha Dāsa Bābājī Mahārāja used to visit Bhakti Bhavan*(2) in Kolkata to be close to Bhaktivinoda Ṭhākura. His own servant, Śrī Bihāri Dāsa Vraja-vāsī, would bring him on his shoulders. We had darśana of Śrī Jagannātha Dāsa Bābājī Mahārāja many times at his bhajana-kuṭīra in Kuliyā.

No one could ever get away with any injustice in the presence of Śrī Jagannātha Dāsa Bābājī Mahārāja. He used to administer appropriate punishment to everyone. Three persons who considered themselves to be his disciples and externally looked like bābājīs, had secretly engaged in dishonest work. Two other persons, who also looked like bābājīs, used to stay with Śrī Jagannātha Dāsa Bābājī Mahārāja at his bhajana-kuṭīra. They simply complained that Bābājī Mahārāja did not allow them to engage in constant hari-bhajana – “He keeps us busy all day long, watering the gourds and pumpkin plants, fencing the land, and doing this and that. We came here to engage in hari-bhajana, leaving worldly affairs behind – yet, even after coming here, we continue with the same worldly activities as before! If one has to engage in the same household duties as before, even when one is close proximity to Bābājī Mahāśaya, then it’s better to return home and enjoy worldly pleasures. What’s the benefit of working in the fields as unpaid labour?”

One day, Bhaktivinoda Ṭhākura came to have darśana of Śrī Jagannātha Dāsa Bābājī Mahārāja at his bhajana-kuṭīra in Nabadvipa. Upon seeing Bhaktivinoda Ṭhākura, Bābājī Mahārāja, expressed great joy and said, “It’s very good that you’ve come today. Your honour, you should judge these criminals and arrange appropriate punishment for them! See, these three atheists in the robes of renunciates who are tarnishing the purity of that cloth! Can they be punished? You please tell me! Two of them always bring up my name and complain to whoever comes here – they say that I don’t let them chant hari-nāma. They claim to have come here only to chant hari-nāma near to Bābājī Mahārāja. They didn’t come here to water gourds and pumpkin plants, or to fix fences around the trees. By leaving aside their beads and watering, they will benefit. You please consider their complaints.”

Śrī Bhaktivinoda Ṭhākura said to one of the three individuals, “You should tour the four dhāmas, then your tendency for enjoyment will go away.” Another individual he told, “Go to Śrīkṣetra and spend time near to Śrī Jagannāthadeva, constantly shedding tears while submitting words of your misfortune. Always remember Mahāprabhu’s daṇḍa-līlā (pastime of punishment) in regards to Choṭa Hari Dāsa, and follow the practice of Ṭhākura (Brahmā) Hari Dāsa by spending your days constantly taking shelter of the Name.”

Not wanting to accept any punishment, the third person built himself an ākhaḍā (āśrama) in Kuliyā at a place on the banks of the Gaṅgā, dressed as a ‘Vaiṣṇava’, and secretly indulged in illicit activities with another man’s wife. This atheist used to collect money to buy coconut oil for that woman and would blaspheme Śrī Jagannātha Dāsa Bābājī Mahārāja.

After this incident, one day Bhaktivinoda Ṭhākura was going to the bhajana-kuṭīra of Śrī Jagannātha Dāsa Bābājī Mahārāja. On the way, that atheist saw Bhaktivinoda Ṭhākura and said, “You should not go to Śrī Jagannātha Dāsa Bābājī anymore. He has no actual hari-bhakti; he does not know anything about hari-bhajana. Come to me instead! We will relish līlā-kathā together.”

Completely ignoring that guru-drohī *(3) who was an offender and a hypocritical, materialistic atheist, Bhaktivinoda Ṭhākura eventually brought all these matters to Śrī Jagannātha Dāsa Bābājī Mahārāja. Bābājī Mahārāja said in a very grave voice, “If you see the face of that atheist, you should bathe in the Gaṅgā. He is not my disciple – he is an atheist, an offender, a monkey-renunciant. He has already gone to hell and there is no escape for him.”

Previously, on the order of Bābājī Mahārāja, Śrī Bhaktivinoda Ṭhākura also made arrangements for those other two deceitful chanters of hari-nāma. He called them and said, “If you desire auspiciousness, then leave aside your chanting beads, which have become the deity of laziness due to the influence of your propensity for karma. You must water the gourds, pumpkin plants and tie the fences – you have to work for the service of Hari. There is no other path to your good fortune except by watering those gourds, pumpkins, and trees! If you deviate from this path, the Name will never come from your mouth. You will not find the path to auspiciousness at any time. Watering squash and pumpkin plants and tying fences in the service of Hari is never equal to the pleasures that accompany worldly life or various household chores. Externally both may look the same, but one takes a man to hell and the other transforms the jīva into a traveller to Vaikuṇṭha. Even after going to Goloka Vaikuṇṭha, one will water the plants in Kṛṣṇa’s garden – laziness cannot be called hari-bhajana. Service to Hari and Hari’s devotee is called hari-bhajana. Those who, after chanting hari-nāma, become addicted to laziness, become either sense-enjoyers or impersonalists – they are never the performers of hari-bhajana or servants of Hari.”

After hearing all these instructions from the lips of Śrī Bhaktivinoda Ṭhākura, they said, “If we mend the fences, water the gourds and pumpkin plants, and are busy all day with these activities, when will we have time to do hari-nāma?”

Bhaktivinoda Ṭhākura replied, “You don’t require beads in consideration of your activities. You should try to serve with your hands, and you should always chant the Name with your mouth. Then certainly the Name will always appear on your lips. At some point, you will indeed develop a taste for the Name while engaged in kṛṣṇa-sevā by serving the gourds and pumpkin plants. Now you have an inclination towards laziness – a taste for enjoyment. The external act of chanting the Name is merely a pretense of eagerness so that one can indulge in laziness. If you do not serve as per your actual capability and qualification, and you do not serve accordingly, you will never engage in hari-bhajana at any time. The path of auspiciousness will be closed once and for all. Therefore, from today you should always serve with your hands and chant hari-nāma with your mouth. If you neglect Bābājī Mahārāja’s instructions and follow your own desires, then difficulties will be inevitable for you. From today onward, be careful!”

NOTES:

• (1) This refers to the Deity of Mahāprabhu established at Yogapīṭha by Śrīla Bhaktivinoa Ṭhākura.
  *(2) Bhakti Bhavan was the name of the house where Śrīla Bhaktivinoda Ṭhākura and his family resided.
  *(3) A guru-drohī is one who betrays the guru by willingly rejecting his instructions, regarding himself as more intelligent.

(Translated into English by Swami B.V. Giri)