The behavior of a perfect person

Om namo bhagavate vasudevaya! Hare Krishna! Thank you for joining us. This morning recitation of Srimad Bhagavatamfrom canto 7, chapter 13, text number 19, ‘The behavior of a perfect person’ is the chapter’s title. Please repeat,

kavihkalponipuna-drk
citra-priya-kathahsamah
lokasyakurvatah karma
sese tad-viksitapiva [SB 7.13.19]

kavih — very learned; kalpah — expert; nipuna-drk — intelligent; citra-priya-kathah — able to speak palatable words that are pleasing to the heart; samah — equipoised; lokasya — of the people in general; kurvatah — engaged in; karma — fruitive work; sese — you lie down; tat-viksita — seeing them all; api — although; va— either.

Translation and Purport by Srila Prabhupada ki Jai!

Translation: Your Honor appears learned, expert and intelligent in every way. You can speak very well, saying things that are pleasing to the heart. You see that people in general are engaged in fruitive activities, yet you are lying here inactive.
Purport:- Prahlada Maharaja studied the bodily features of the saintly person, and through the saint’s physiognomy could understand that he was intelligent and expert, although he was lying down and not doing anything. Prahlada was naturally inquisitive about why he was lying there inactive.

kavihkalponipuna-drk
citra-priya-kathahsamah
lokasyakurvatah karma
sese tad-viksitapiva

Hari Hari! Some activity there in the sky! Perfect person is being talked about here. There are many speakers, Narada Muni is speaking to Yudhistira Maharaja, Sukadeva Gosvami is speaking to king Pariksit and Suta Gosvami is speaking to the assembled sages and then Srila Prabhupada is speaking to us and I am speaking to you and later on you could speak to others. This is a shaili, this is a style of Bhagavatam. Radha Rasabihariki Jai! So dialogue within a dialogue within a dialogue!

Suta Gosvami is quoting Sukadeva Gosvami, he quotes Narada Muni and then he is also quoting Prahlada Maharaja through his addressing or talking to this Sri brahmana uvaca. Tomorrow or day after tomorrow Brahmin will begin speaking and he will be speaking about the perfect person. Already some of the qualities of that perfect person are mentioned in here by Prahlad Maharaja. So ‘you are kavi, you are very learned,’ yeah Srila Prabhupada is mentioning in the purport that Prahlad Maharaja is right there with this brahmana, who is also mentioned as avadhut, and soon we should be mentioning that this avadhut, this brahmana is none other than Dattatreya. Is it here? It is right here.

So Prahlad Maharaja is talking to that Dattatreya. Prahlada Maharaja is addressing that Dattatreya, he said, ‘you are kavi’. So as he has studied the body language and some vibrations that coming from this personality, he did the study and mentioned few findings. What are the findings? You are kavi- you are very learned, kalpah- very expert, nipuna-drk- very intelligent, citra-priya-kathah- your talk is citra-vicitra, wonderful, amazing, at the same time priya, also very dear, very pleasing to the heart. Pleasing to the heart is what, pleasing to the heart that pumps the blood? Could heart be pleased? No! In the heart is residence of the soul. Soul resides in the heart, so pleasing to the heart meaning pleasing to the soul. From bottom of my heart, we say, from bottom of my heart, or from the core of my heart. So within the heart, that core of the heart is where we stay. So this talk is pleasing to the soul. And samah, equipoised, and look what is wrong with you, something like that, lokasya kurvatah karma, people all around you are, all running around and getting ready, lokasya kurvatah karma, they are busy, they are active, running around, but look at you, sese- you are just lying down there, tad-viksitapiva- you are seeing right in front of you, you are seeing everyone busy-busy, the whole rat race is on, but you seems to be disinterred and you seems to be busy with something else, sese tad-viksitapi.

So this is the enquiry. This is the observation and comment by Prahlada Maharaja. This is seventh canto. Lord has already made His appearance and Prahlada has been blessed and now Prahlada is a king and is a ruler and is moving about. He has come across this avadhut, this Brahmin and is about to have a dialogue. Well he is enquiring and that Brahmin would respond. And this Brahmin, this avadhut is going to be talking about the perfect person. He himself is a perfect. So then it is easy to talk, right. He will just talk about himself. He is a perfect. So talks from his experience, from his realizations, because he walks the talk.

bole jaisa chale tyachi vandavi paule (Marathi).
And this perfect person is Lord Himself. This perfect person is Dattatreya, avadhut. Just to remind you that Lord Krsna is source of all incarnations, you know that. And there is a whole list of incarnations. 22 of them are mentioned, not 24. It should have been 24, but only 22 mentioned in the third chapter of 1st canto. So as he begins, Suta Gosvami is giving the list of incarnations, then he comes,

sastham atrer apatyatvam
vrtah prapto anasuyaya
anviksikim alarkaya
prahladadibhya ucivan [SB1.3.11]

He talks about the sastham, the sixth incarnation was son of Atri Muni and Anasuya and as Lord appeared at some point during His pastimes, He enlightened, ucivan, Lord spoke, Sri Bhagavanuvaca, like that Sri Dattatreya uvaca, ucivan. Prahladadibhyah, many so He spoke to many personalities, few are mentioned here, Alarka is mentioned here, Alarka and Prahlad is mentioned. We know He spoke to Yadu also.

I was born next to Dattatreya temple in my village. Just next door, my house where I was born next door is a house where Lord was residing, Dattatreya mandir. So very first Lord I worshiped, I went to darsana is Dattatreya. He is quite popular worldwide, but in Maharashtra He is very popular. Dattatreya, Digambar! Digambar means He doesn’t wear any clothes. The directions are His clothing, dikambar, dik is directions and that is His cloth. He is avadhut. He is so renounced, no bodily concept, what so ever, Digambar.

So Prahlada Maharaja met and is speaking to this Brahmin, this avadhuta, Dattatreya somewhere in Karanatak where Kaveri flows, earlier it is mentioned in the same chapter. Two places are mentioned, Kaveri river is mentioned and Sahya mountain is mentioned. Sahyadri, you know Sahyadri. When you go to Pune, you climb up, there is Khandalaghat, that mountain is Sahya, Sahyadri. It goes all the way down to Manglore. Anyways! And Maharashtra is divided into Desa and Konkan and what is dividing is this mountain. So that mountain in this same chapter. So in that region in the valley of that mountain on the bank of Kaveri, and the vicinity of Kaveri, somewhere this dialogue has taken place.

So this Dattatreya was born of Anasuya and Atri Muni, they performed severe austerities, so much so that the Lord was pleased and Lord made the appearance. And not just one Lord, three Lords appeared, Brahma, Visnu, Mahesh and as Atri muni looked right there, ‘hey how come? I was praying for one Lord but three of You are here.’ They said, ‘No we are three in one. We are not different.’ This is Gunavatar. Three together is a complete package. Brahma, Visnu Mahesh!’ So these three Lords gave benediction to this couple and all those three appeared as sons of Atri muni and Anasuya. Brahma appeared as Soma, that is Candra (moon), Somavar (Monday), candra, Siva appeared as Durvasa muni and Visnu appeared as Dattatreya, three children. So this is that Dattatreya Bhagavan ki Jai! So yad yad acarati sresthas, Lord Himself is setting example of a perfect person, so that the whole world could follow that example.

Another dialogue, another enquiry, when Lord was about to, Lord Sri Krsna was about to leave the planet, syama tyaktva svapadam gatah, before leaving this planet, returning to His abode and when Uddhava found that out, then he wanted to go with the Lord, but then Lord Sri Krsna did some preaching to Uddhava, gave some instructions. So that time Uddhava wanted to know, ‘Tell me about the perfect devotee, what are his symptoms, what are his qualities?’ These were the enquiries of Uddhava, enquiring directly from Sri Krsna and this is the Uddhava Geeta. One is Bhagavad Gita and another Gita is, named after Uddhava, not named after Krsna, one Gita is named after Krsna, Bhagavad, Bhagavan’s song, the other one is named after Uddhava. Two Gitas! So while Sri Krsna was speaking to Uddhava, as Arjuna was enquiring, here Uddhava is enquiring. So that time the Lord gave the list of qualities, He gave list of 27 qualities. I was looking at those qualities.

The first quality mentioned here kavi, is a last quality that Sri Krsna mentioned in 11th canto. Kavi- learned, devotees are learned. So while this, not only Lord mentioned the qualities of a perfect devotee, but then He also sites an example of avadhut, this Brahmin. And Lord Sri Krsna made the reference to the dialogue between Yadu and this avadhut Brahmin.

Once upon a time, Lord Sri Krsna says, long long time ago, how the story goes, when Yadu met, Yadu came across this avadhut and which avadhut? This Dattatreya avadhut, Dattatreya Brahmin, Dattatreya avadhut! So there this Brahmin is talking, here he is talking to Prahlada Maharaja, there same Brahmin, same personality is talking to Yadu. And Lord Sri Krsna mentions, I am Yaduvamsi, My ancestor, when Yadu was ruling, when Yadu was on the planet, Lord Sri Krsna said, he met idle character, a Brahmin, avadhut and then they spoke, avadhut Brahmin and Yadu spoke. So when they spoke, that speech or dialogue, there is a mention of, yeah this Brahmin mentions that, ‘I take lessons from 24 Gurus. I have 24 Gurus,’ he says. ‘Oh you are kavi, you are learned. How did you become learned? ‘Oh I have 24 Gurus.’ And then he talks, same Brahmin, same Dattatreya, ‘I take lessons from Prithvi also. I take lessons from..’ There is a whole list.

The earth is tolerant, I take this quality from this person, this quality from that person, honeybee and honey and there is whole list, 24 of them. Prostitute is also in that list. One who makes the arrows sharp, ‘Oh just procession passed by here, did you take note of this?’ The person who was making his arrows sharp, he was so much absorbed in his sharpening the arrow activity, he said,’ what procession?’ They took 2 km long procession, procession was big, big bands and DJ set or whatever was there, he did not even noticed. He was so much focused, absorbed in what he was doing. So this avadhut said, ‘I made him a Guru. He is one of my Gurus.’ Fully focused on, on hearing, right? If your mind goes off, everything is stopped.

So as question was being raised by Prahlada Maharaja, you better hear directly from the Brahmin answering his questions or enquiry. That how come the whole world is busy, active, running around, making money, and even bhukti and mukti and siddhi, these parties were also busy, but Krsna bhakta niskam ataeva shanta. Answer is right there also. Bhukti kami, mukti kami, siddhi kami, everyone have kamana (desires), full of kama, kamamaihai (they say, I am in the kama, work). Come, festival is there, Damodara vrata, come here. People say what? Kurvit, they are busy, lokasya kurvatah karma, they are busy. They say, ‘see you later.’ I asked one person, ‘what is your name?’ He said, ‘my name is Karmarakar.’ Understood? He said, my name is Kar (do work), then Mar (die) and then take birth again and then again Kar and again mar, then kar and mar. Kar-mar-kar, what a nice name! But I thought not just he have been named Karmarkar but the whole world, the befitting, appropriate name for everyone, what would that name be? Karmarkar! Whole world is Mr. Karmarkar. This Brahmin will give the message; we cannot stop the Kar part. We have to be active, but different way, different activities.

kuberatmajau baddha murtevyadva ttvaya mocito bhakti bhajo kritoca, this verse was getting my attention this morning. Tatha prema bhaktimsvakam me prayasca, namokse grihome sti damodareha, so that’s the prayer. Enough of this Kar-mar-kar, because as soon as you do something, Kar, that makes you think also, and then you think and do or these days they even propose, you do first and think later on, this is ‘just do it’. Just do it, do not even think, just do it. If you feel good, ‘kuch kuch hota hai’, go by feeling, don’t think. Be a mental case, just be mental. Above the mind is intelligence, do not even think; do not use this intelligence faculty. Just go by feeling, thinking, feeling. Yeah then result of this is dhyayato visayan pumsam sangahtes upajayate, immediately as soon as a wrong thought, think of Maya, and only two things you could think about.

There are only two parties in this world, one is Krsna party and other one is Maya party. As soon as you think about Maya, zapatiya dhare (Bengali), zapatiya, zapatatela (Marathi- got haunted).So this world is very entangling, you are baddha murtai vyadvat, baddha, you can bound up, hriday granthi, rope between one person and another, there is knot. You don’t see the rope but asha pasha shataih baddhai, bondage, asha pasha shataih baddhai, Krsna says, kama krodh parayanah, people of this world are expert, parayana, in what? Kama krodha parayanah, expert in kama and krodha and then asha pasha shataih baddhai, this gentleman, this brahman, he does not want to get bound up. He wants to stay out of it, this bondage. He is very cautious, very careful, thoughtful.

So what happens with this kuberatmaj? Kuberatmaj, the sons of Kubera! Any dearth of wealth there? The wealthiest person is Kubera. Ambani is nothing. But then you see what the outcome is? They became dhanandha, dhana-andha, that dhana (wealth) made them andha, blind. So much blind that Narayana! Narayana! Giver of Narayana, Nara-da, giver of Narayana was going, he has been in the heaven up there. There was some mixing mingling, whole naked show of the topless bottomless shameless ladies, when they noticed that Narada is passing by, they quickly ran to grab their clothes and they covered their bodies. But these kuberatmajau, they were two of them, they continued their nanga-nacha, nanga-dhadanga (naked dance). Shameless! And no etiquette, no shistacar! So Narada muni cursed, I curse you, you like to stay without clothes, that is your preference. So you could have a body in next life, that you don’t have to go to a tailor. Become trees! No clothes! This is your preference, you like to be naked, no problem. You could have body that wears no clothes. Become trees! And then they kind of came to their senses and they were begging, please not, please have mercy upon these wretched souls. Then Narada Muni said, too late! Curse had been already activated. But okay, I could do one thing for you. Certainly you will have to be trees, but trees not in Bombay, but you could be the trees in Vrindavan, trees in Gokul, trees in courtyard of Nanda Maharaja. And Krsna will personally make you free.

Satyavrat Muni is the compiler of this astak, Damodarastak. So he is praying, everyone is praying like that and he is praying, or he is teaching how to pray. So his prayer is ‘my dear Lord Damodara, tatha prema bhaktimsvakam me prayasca, please give me also please give me bhakti. Tatha, yahta- tatha, what is yatha? kuberatmajau baddha murtai vyadvat tvayamocito, so those Kuberatmajau, there are two of them, Manigriva and Nalakubera. So those kuberatmajau baddha, they were bound up, but You made them free and You gave them bhakti also. Not only they were made mukta but they were made bhakta. Mukti is nothing. I don’t care for mukti, he said earlier. No Mukti! Give me bhakti, the way those two sons of Kuber were given bhakti. We should also, we are hearing right now, we pray all the time, praying right now, praying during this month of Damodara, this is the prayer. So this month reminds us of that pastime of the Lord, the pastime that took place on Diwali. The stealing used to go on in the neighborhood, Krsna the Makhan-chor, but He did stealing right in the home. And then He was caught red handed, red handed or white handed? White handed! White because of butter all over. White handed, white face, everything white! So that was Diwali. So that day, these two sons, they came out of the tree bodies and they had darsana of the Lord and they had lots of benedictions. They also prayed to the Lord.

So tatha prema bhaktim svakam me prayasca, oh Lord to me also. These should be our thoughts, praying like this. Yeah? This thought should come to our heart, in our mind. HariHari! And then we could talk also those thoughts and prayers.

namo deva damodar ananta visno prasid prabho dukha jalabdhi magnam, jala,

I am absorbed. Anyway! Nice prayers! Study these prayers, understand these prayers, Damodarastak. Learning by heart, not learning by throat; they are in the throat but they are not in the heart. Prayers are coming from the throat, but heart is not involved. Not saying the prayer from within the core of the heart. Who is in the core of the heart? Soul! So making this prayer as soul’s prayer, soul is praying, our soul, my soul, your soul is praying. Hridayangam, not kanthastha, not in the throat, in the heart!

Gaur Premanande Hari Haribol!

We should all come together and serve the Lord
4 February 2020,
Pune, [12 minutes]

Occasion: Maharashtra Rajya Partrakar Sangh conferred it’s Lifetime

Achievement The hippies of America accepted Krsna, They chanted Hare Krishna and they became happy. Srila Prabhupada would say, “Even hippies became happies.” Once they were hippies and then they became happies. There is lots to talk. Lord is ananta and His topics are also ananta [unlimited]. 

I thank all of you for your presence on this occasion and also accepting me as one of you and for glorifying me.   

The glory of a Lord’s devotee is the Lord's glory and the glory of our Bharat, the glory of Bhaktivedanta Swami Srila Prabhupada. He was Bharatratna. He recognised our real Bharat. He recognised the wealth of Bharat. That’s why he said, “I did not come to your country to take anything.” Many politicians, scientists went to America,  to bring something from there

“Give us something! Give me, give me.”  

People asked me also “Where have you come from?” 

“Oh! Bharat, that poor country.”

This is how our Bharat was glorified in those days. Whenever we went to the West we mostly went to bring something – Give us computers, give loans, give this, give that. They called our Bharat “Oh! That poor country.” 

Srila Prabhupada said, “I have not come to take anything from your country. In fact I have come to give you the wealth of Bharat. Accept this wealth.” This Bhaktivedanta Swami Srila Prabhupada recognised the wealth of this country and the glories of this country. Technologically the Western countries are rich, but Srila Prabhupada said, “They are blind. Indians have vision, but they are lame.” Srila Prabhupada talks about “andhapangu nyaya.” One is blind and one is lame. They both have to go to the same destination. What can they do? The person who is lame can sit on the shoulders of the blind person. The lame person will show the direction and the blind person will walk.

They can help each other. The technology and science of the West and the culture of the East, India – they can both come together, become friends and they could help each other. This can be done.

bharata-bhumite haila manusya-janma yara
janma sarthaka kari kara para-upakara

Translation:  
“One who has taken his birth as a human being in the land of India [Bh?rata-var?a] should make his life successful and work for the benefit of all other people. (CC Adi 9.41)

Sri Krsna Caitanya Mahaprabhu  says that if you are born in Bharat bhumi what should you do? kari kara para-upakara.  Don’t  just take, give also, do some para-upakara. Whatever can be given, we should give to others. Give Krsna to others.

 Give Bhagavad-Gita to others. 

We have 1000 ISKCON temples all over India. In Pune also we have an ISKCON temple. Our Pune temple brahmacaris and congregation devotees on the occasion of Gita jayanti in the month of December, in the month when Lord Krsna spoke Bhagavad-
Gita to Arjuna, together distributed 3,14000 Bhagavad-Gitas.

dharma-kshetre kuru-kshetre samaveta yuyutsavah
mamakah pandavashchaiva kimakurvata sanjaya [BG 1.1]

Many of them are present here also. This is the score for just one month. Of course ISKCON Pune was number one in book distribution in the world. We have inter-temple book distribution competitions. In that competition the winner was ISKCON Pune temple. Radheshyam Prabhu is sitting here. He is president of the temple. He is MTech and what not. There are so many highly educated youths and ISKCON develops and nurtures the character of these youths. We need quality people. There is no need to decrease the population. 

It is a big misunderstanding to think that if the population is decreased, we will become more prosperous, we will get more houses, we will get more food, more clothes etc. Till the population is greedy, nothing will work out. Suppose we decrease the population and finally only two persons remain on the earth, they will also say, “Two are too many.”
How many are needed? Only one and that’s me! Thus, greed is our enemy.  

ISKCON is making the character of people notable and imbibing good qualities in them. The news of their work, the news about Gita and Bhagavat is spreading all over. Srila Prabhupada’s  Ghata has come up in Pandharpur. There are many goshalas. Our grandfather Srila Bhaktisiddhanta Saraswati Thakur said, “There is so much news that every minute we can publish a paper.” Good news! The best news!

We should all serve the Lord, not serve the material senses or this body,  but serve the soul. Then the soul will be happy, liberated and achieve the lotus feet of the Lord at the end of his life.  “ami jato amchya gava” – This will come true. Then once we reach there what will happen? “ami jato amchya gava dev deil visava.”  The Lord will give us shelter and we can stay there peacefully. Such a village exists where the Lord stays and we are all His children.

vittho maza lekurwada 

Such preaching, such inspiration, such guidance we are doing and you should also. We will join hands and do work for dharma. We will establish dharma.

Dharma rakshati – rakshitah means if you protect dharma, then dharma will protect you. Otherwise the whole world is facing big obstacles and they have no solution. The solution is there in Gita and Bhagavat. You have no solution. Today’s oliticians and leaders have no clue, but God knows. One who knows Gita is a scientist. One who knows Gita should be called satrajna, as Gita is sastra. Chemistry, History, Geography – everything is a big zero. But to make that zero meaningful we need a one in front of it, otherwise what kind of heroes are we? We are all zero. The glories of all the living entities is in glorifying  the Lord otherwise everything is Maya’s wealth. How to come out of this Maya? The answer is ISKCON who is providing the means to get out of the clutches of Maya all over the world, sarvatra prachar hoibe mora nama.

Thank you
Everyone say once after me loudly:
Hare Krishna Hare Krishna
Krishna  Krishna Hare Hare
Hare Rama Hare Rama 
Rama Rama Hare Hare

Lord Krsna dispels all fear of His devotees

03 05 2016

Bhaktivedanta Manor [53:15]

sa tvam ghorad ugrasenatmajan nas
trahi trastan bhrtya-vitrasa-hasi
rupam cedam paurusam dhyana-dhisnyam
ma pratyaksam mamsa-drsam krsisthah [SB 10.3.28]
Devaki is speaking,

Translation: My Lord because you dispel all the fear of Your devotees, I request You to save us and give us protection from this terrible fear of Kamsa, Your form as Vishnu, the Supreme Personality of Godhead is appreciated by yogis in meditation. Please, make this form invisible to those who see with material eyes.

So this is the birth of Lord Krishna. What I was meant to talk was the pastimes after He has taken birth and then His, immediately His childhood pastimes, first of all in Gokul and then later on in Vrindavan. So, we will not talk of those pastimes, not that there is no pastime here. Taking birth is a pastime and upon the request of mother, yeah ‘this’ mother, there is no exception, like every other mother thinking of protection of her child. And ‘this’ mother, She thinks even her child could be killed, could be harassed, beaten up, could be wounded. So how many things are possible? She is thinking like this which is like ignorance on her part and she’s put into that kind of transcendental ignorance. We are ignorant, we are really ignorant, pure ignorance, but then devotees like Yashoda, like Nanda Maharaja, like cowherd boys, like other Gopis. Transcendentally Yoga Maya puts them in some kind of ignorance specially not letting them know of the Lord as He is or the transcendental nature of the Lord. One new bhakta could have said, “?Hey!, He is the Lord, and His form is transcendental.”

? nainam chindanti sastrani nainam dahati pavakah [BG 2.23]

The soul cannot be killed, and He is the Supreme soul, what are you talking about Dekavi? He cannot be killed. No weapon could kill, ?

nainam chindanti sastrani nainam dahati pavakah,

Agni, the fire cannot burn. ? na sosayati marutahand no amount of wind or hot air could burn or make it dry like the body dries, or the water cannot make the soul wet. Water would remain water, it cannot even touch the Supreme soul.

So, that is the nature of the Lord, that is the form of the Lord, sac-cid-ananda-vigrahaha. ?But just see what Devaki is talking about and She is afraid, scared and hence all the prayers here, lot of prayers. Of course, Vasudev was the first one to take turn of offering prayers, which is also
unusual?. When your child is born, of course some of you have your children born, did you offer prayer? To the child? No. Maybe prayers to the Lord,
please protect the child, please protect the mother, let the whole thing, the whole affair, the delivery, may it go through smoothly, the less pain. You don’t pray to the child, anyone here? Child, helpless child, and praying to Him? But, here father and mother, Vasudev and Devaki, they both have ?aikshata, ?they have seen the Lord, they are the first ones to see the Lord and there is the whole description on how Lord looked like.

Sukadev Goswami now, for sure, He is also seeing and describing what Vasudev and Devaki saw there in the prison house of Kamsa. Little baby, baby Krishna and that was of course, before appearing as a baby, the Lord had appeared as Vishnu, the four handed form. “Hey!

How could I hide you, with the four arms?

Please disappear, please drop these two additional hands, for sure he’ll then take You seriously. So, My dear Lord, of course He is saying Lord. So there is some understanding He is, He is the Lord. But still, afraid of this ghorad ugrasenatmajan. ?Ugrasena atmaja, the son of Ugrasena and what he could possibly do, ?trahi please protect, please protect! ?So the Lord has responded through this prayer and He has not completely disappeared from the vision altogether. But from four handed form, He has become the two handed child and Lord is going to do a lot of things now to protect Himself, I mean because the parents are really worried about the very existence. Would He survive? Would Kamsa allow the existence of this child? So, they
are really concerned, really worried. So, after the Lord has become ‘Bala Krishna’, He became Bala Krishna, the baby Krishna and He has a whole plan, He has a whole strategy.

How to get out of there before even Kamsa would get to know, the eighth child has taken birth. And the whole strategy is in place. He is not consulting anyone, the father, mother are not competent. They don’t know what could possibly be done or She is just suggesting okay, okay, okay, at least no four hands, go for two hands then let’s see what happens. She thinks with that two hands, no four hands, then probably He could give some excuse, say something to Kamsa and the child could be protected, but that was not going to work out, that wasn’t sufficient, just from four hands to two hands status. So Lord, He is the Lord, even as a baby He is the Lord. He does not become Lord later on, He is already Lord, He is always the Lord and He know exactly what could possibly be done and He has proposed, daddy, my dear father, please get me out of here and Vasudev probably wondering, “what? Don’t You see the shackles, I can’t even move, I am tied down here and You say you get me, I should get You out of here, how is that possible? But, as the child suggested, He has picked up His baby Krishna with the intention, the Lord is saying okay, get me out of here. So, Vasudev is going along. So as soon as He picked up the child, the shackles were shattered into different pieces and Vasudev was free to do anything
and everything, go anywhere, everywhere. As we accept the Lord in the heart.

(Darshan opens – Hari Hari, Radha Gokulnanda ki Jai!)

And Vasudev begins, Vasudev is carrying Vaasudev. I usually say this just to make sure we are understanding the difference of these two names, the way we pronounce. Vasudev is father, Vaasudev is son.

?Om namo bhagavate vasudevaya.

You can’t say ?Om namo bhagawate vasudevaaya. Om namo bhagavate vaasudevaya.

?Bhagavan Vaasudeva and father is Vasudev. So, Vasudev is carrying Vaasudeva and He is now moving, trying to move out and there is a door locked and
giant size. Then, no problem”, because as Vasudev comes, that door is not only closed, but locked, he is just following the order of the child, “Get me out of here!” So okay. So, as soon as he comes and standing before that door with the child, locks are unlocked and drop down, door is opened. Yeah automatic, system automatic, this is not a new thing, it was there. When I first time went to the airport, in 77 and Prabhupada had arranged that trip to go bring His doctor from Allahabad, doctor Ghosh. Anyway, I went to the airport and my bag on the trolley and I was pushing towards the door. The door was all closed and I was, I parked my trolley and was going forward. I thought I should open it before I could enter with my bag and baggage. As I moved forward closer to the door, oh the door opened. And I was, “Hey what happened?

Ghost?”

(laughters). Who opened the door? I was not even aware what is happening. So that was automatic. When you don’t know how that happened, who did it, then we understand, automatic. Actually there is, factually there is nothing like automatic. There is always, there is a cause. And so, here, the cause of all causes, He was getting His doors automatically opened. Door after door after door was being opened of course, all the guards, there was extra security, was in place, those days, Kamsa was more alert. The child is expected any day, could be any day, any moment He could appear. So, he had extra security. But then, what good was all that security? They were all (snoring sound) snoring, sleeping and there was no one to stop. Their guns were on the floor and they were all sleeping. So, Vasudev was with Vaasudeva, out of the prison. And then the first person who greeted Sri Krishna, Bala Krishna, was Balaram. Balaram had come from Gokhul, He had already taken birth and He had come in another form, it is Sankarsana and “Svagatam Krishna” I don’t think He sang the song, but that was the mood and He does, and then sage glorifies the Lord, that even Balaram serves
Sri Krishna.

So Vasudev is carrying, so outside the prison there is also the drizzle, it is the rainy season, month of Shravan. So, immediately, Sankarhan is taking position, walking umbrella, His hoods are serving as an umbrella, just over Vaasudeva, little baby Krishna, He is serving that baby. And because this is night time, yes, night time? What time? 12? Sure some time was spent in praying, both offered prayers and, some more time going
through gate after gate after gate. What time? 1:30? (laughters). Yeah, sometime like around that time. So, it was dark, so the moon is also there. That night, something special also had happened with the moon. It was the night of astami, Krishna astami. So moon is half moon.

astami’s moon is half moon. No moon, full moon, in the middle – half moon, astami. So, the Lord was waiting, when is moon going to rise. ?“Let the moon rise first before I rise, I appear” because He was, Krishna was appearing in the moon dynasty. Chandravansi Krishna, Suryavansi Sri Rama. So, He is letting, wanting the moon to rise, appear first. In fact, it is kind of simultaneous. While the moon was, Chandra was rising at the east, Krishnacandra rose from the womb of Devaki, ocean-like womb of Devaki. So there was some moon shine, but Balarama also was providing some extra light. All His hoods were decorated with jewels and they were providing some glitter, some light for Vasedev to walk through the lanes and by lanes and some hidden paths.

So hidingly He wanted to go through Mathura town, It is said, I heard this that, Radha Govinda Maharaja said this. I don’t know where he found this out from. He said that night was special in another sense. He said that all the dogs were sleeping also. All Mathura dogs were sleeping. The dogs are on, like a night duty. No one employs them, but they are around and barking. So, they were fast asleep because if they were to remain awake,
they would see, “Hey!!” Of course, they would not, they would not know as they are just dogs.

Someone is walking by, they would be barking and that barking could have woken up some, some residents in the area and they would say “Hey! Vasudev, how come, where is He going? And they could give, they are Kamsa’s men, they could communicate with Kamsa and that could be a trouble, Right, you get it, make that connection? This is why even the dogs were fast asleep. In that way, path was clear, and walking and walking, Vasudev comes, carrying Vaasudev, comes on the banks of Yamuna.

Yamuna Maiya ki! Jai!!

Because of rainy season, Yamuna is all flooded. So, He is standing on the bank of Yamuna. “?Oh, how to cross this flood situation, flooded?” ?But then here, Yamuna took note of Her Lord’s presence. “?Oh here is my Lord and He would like to go across. I better do something so that the path is cleared. If not, I could be in trouble”. ?And She remembered, this is the Bhagavatam, everything has origin in Bhagavatam, She remembered when Sri Rama, He wanted to cross Indian ocean and go to Lanka, but there was some delay on the part of Samudra Devata, Ocean God was delaying and then Rama became furious, He took His bow and arrow and oh, the whole ocean was shaken up all the creatures were in troubled. So, if I do not cooperate
with the Lord, I do not rush, do something quick, I could be in a similar situation as Lord was trying to deal with that ocean, disobedient ocean.

So remembering that, Yamuna, and She also thinks of another thing, “Oh, when Lord grows up and it is the time for His marriage and my marriage also, I will be marrying Him, I would be the fourth queen of the eight principle, I will be the fourth one, Kalindi. So, if I don’t behave or assist,
cooperate now, then when the marriage proposal comes, then it would not be considered favorably. So I have to be careful. So thinking thus, Yamuna made the whole path, cleared the water and Vasudev entered and this whole body of water here and in the middle He is walking, carrying. It is also
said that initially water seemed rising a bit because Yamuna was trying to have a little touch of the transcendental form of the Lord. Okay She had it, just a little touch and then she cleared the path and Vasudev now, crossed Yamuna. The destination is Gokul. ?

Krishna jinka nama hain, gokul jinka dhama hain?, Lord is going to make Gokul as His abode, as His residence. So, He is walking. They are some distance away. So, Vasudev is going through different emotions as He is carrying baby Krishna to Gokul. If He was going very slow, He would say ?“Hey!

If I move slow like this, it could take forever to get there and who knows news may reach Kamsa and he would come running, chasing after and then catch up with me. I will run!.”. ?And then He would begin running carrying baby Krishna. But, while running with baby Krishna then He would be thinking “Hey! If I run fast like this I would be in Gokul quickly, very soon, then, I will have to leave this child there and I’ll deprived of His association. I better take a little extra time on the way”. ?Thinking like this He would slow down. But, as He would slow down, He would, “hey but,
this will take too much time. Kamsa may catch up. I better run”. ?And He was running and while running ?“hey, but I would be there, in Gokul, very soon so I better slow down.”

So He was going through these emotions. But then finally, what time he arrived in Gokul? Before Brahma muhurta, before everyone got up. Everyone was still fast asleep and Vasudev entered not only Gokul but entered Nanda bhavan, not only Nanda bhavan, He entered those inner chambers, the quarter where Yashoda had given birth to two children. So, Krishna and Krishnanuja. Bhagavatam says Krishna anuja. Anu means to follow, ja means, like a ja here: atmaja, Ugrasena atmaja. Ugrasena’s atma, ja – gave birth to this Kamsa. From Ugrasena, atmaja, from self, His body, Kamsa is born. Ja means janma (birth). So, Krishna anuja. So, Krishna appears and in Gokul, Yashoda Nandana and baby daughter also has taken birth. So, anyway, these are some confidential matters. Don’t tell anybody (laughters). Gaudiya acaryas have revealed this, these secrets. So Vasudev Krishna or Mathura Krishna
who is Vaasudev, so that Vaasudev becomes part of Vrindavan Krishna, Yashoda Nandana Krishna and two Krishnas become one Krishna, okay? And so they were three now, one coming from Mathura and we have two children in Gokul. So one from Mathura and one Krishna Yashoda gave birth to in Gokul. So, those two Krishnas become one and that third child was the daughter, was His Yoga Maya who was asked by Lord, “You go, gaccha, go to that Braja.” and She was given a whole homework.

Transferring Balarama from Devaki’s womb to Rohini’s womb and so She had done that and now She is also appearing as sister of Krishna, Yashoda’s child and then, so Vasudev takes that baby daughter and back to, back to Mathura and then many more things to follow. But, we could see how the parents were concerned about the protection of the child. So, they have prayed and especially Devaki, trahi – please protect, please save, please save us. Give us protection from this terrible fear of Kamsa. So, first of all, their fear because they are more concerned, more than their own selves, Vasudev and Devaki, their concern is the protection of the child, and Lord, Jai Sri Krishna, Jai Sri Krishna, Haribol.

So Lord, was protected, He got out of there. He was safe there in Gokul. So this is how wonderful Krishna is. There is nothing impossible for Him. Impossible is the word in whose dictionary? Fools. We could still be fools. We have our limitations although that it says in fools’ dictionary, impossible. But, for sure, for the Lord, there is nothing, nothing impossible and He protected Himself and later on He is going to be protecting Vasudev and Devaki and He is going to be and He always protects as Prabhupada is, has quoted in the verse. Arjuna go ahead, Arjuna go ahead, and declare it boldly, na me bhaktah pranasyati, My devotee never perishes. My devotee is always protected, always protected. So, My ‘devotee’ is always protected. But then, we have to be a devotee. Let us see whether we are His devotees. Yeah? I don’t want to be a devotee and still I want to be protected. Then, Maya handles, Lord’s external energy handles us and we go through a lot of harassment, lot of trouble in the form of birth and death, old age and disease and this and that, but those main four things. But, as we become devotees, surrender unto Him, come to Him and then we are in protected zone or we are protected. So, Lord has kindly, even out of His kindness, out of His compassion, we have been chosen and we have been brought to Him. This idea of surrendering unto the Lord and knowing the Lord and serving the Lord and then becoming devotee of the Lord, this begins with,

brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija

I begins with Krishna again. He makes some of His chosen souls, fortunate and then they are brought to International Society for Krishna Consciousness whose founder acarya is,

Srila Prabhupada ki…Jai!!

guru-krsna-prasade paya

Krishna and the guru, guru and Gauranga, Srila Prabhupada and His army of siksha gurus and diksha gurus, Vartmapradarshak gurus, Caitya guru, He continues to be our guru, caitya guru. So together they, they make us, they have made us fortunate and we have been protected as we have taken shelter of Lord.

Or else, as Vasudev, He was also shackled, bound up, but as He lifted Vaasudev, He was free from all the shackles. Likewise, as we lift, we accept the Lord in our heart, in our lives, immediately, in the, in different forms, including the form of prasadam, in the form of prasadam we accept the Lord, sweet form of the Lord, sweetest form of the Lord, we are free, we are protected when we accept the form of Radha Gokulananda ki!… Jai!! And we serve their Lordships this way and that way man-mana bhava mad-bhakto, mad-yai mam namaskuru.

We are devotees of Radha Gokulananda, mad bhakta – become My devotee, mad yaji – worship Me, offer Me Your obeisance’s and remember Me. If you did this, ?

mam evaisyasi satyam te, pratijane priyo si me,

?I’ll bring you back to Me, ?mam eva esyasi, mam eva, ?where I reside, there You will come, ?mam eva, ?Me only, to Me only You will come. So, this is all lined up by Guru, Gauranga, Krishna , Srila Prabhupada, They have made always beautiful, wonderful arrangements and we are being benefited and this arrangement is, has become 50 years old this year. ISKCON’S Golden Jubilee celebration ki… Jai!!

So we are celebrating 50th anniversary of ISKCON and so many, those who come in contact with ISKCON, be part of ISKCON, served ISKCON, meaning serve Krishna, Guru, Gauranga and the protection, perfection is guaranteed.

Haribol! Gaura
Premanande, Hari Hari bol

Bala lila of Krsna

Iskcon Chowpatty Mumbai [28:42]

It’s time to go back, just to stay in the mood of Damodara. Have you got the mood? Do you have Damodara mood, its Damodara month today? Beginning today or yesterday? Actually today is technically first day of Kartik, the first day of Purnima.

Last night we were dancing and certainly Radha Gopinath was dancing but not just with Radha but with millions of Gopis at the rasa dance. That was Rasa dance night. Did you offer sweet rice? No not in the morning mangal arati bhoga, no. You go to the rooftop someplace? So the moon rays would get in there. And the moon rays, whenever the Gopis are tired, fatigued they would relish some of that sweet rice. Did you do that? Yes? Where is the sweet rice? {Laughter}.

In Krishna Balarama temple right after mangal arati, they all rush to so many pots of sweet rice. All the devotees plunder big fight. There’s enough for everybody, Deena Bandhu Prabhu makes announcement ‘sweet rice.’ Special sweet rice, so that was, or not just was but still is last night’s pastime, it did not last for one of our nights but it lasted for entire night of Brahma, an entire night of Brahma. So has it stopped, the Rasa dance has stopped now? It’s still on.

Krishna appears once in one day of Brahma and how long He dances in the Rasa? A whole night of Brahma. So while that Rasa, which comes from Rasa, the mellow of conjugal love. Yet this morning that rasa is on and we are celebrating yet another Rasa here vatsalya Rasa. That Rasa, the mellow, the relationship between Gopis and Krishna, Radha and Krishna and this one is between Yashoda and Krishna, the residents of Vraja and Krishna.

I am not going to do the verse on the board that is what I meant. Let’s stay in the mood, the mood that we have just created a little bit by singing Damodarastak. Let’s condense this mood every day for next thirty days and for all the time to come. Not that thirty days are up so let’s do omething else. Yet there is also the understanding that the most attractive pastimes of the Lord are childhood pastimes.

That is also one understanding.

Also Madhurya Rasa is the topmost Rasa, considered topmost. Krishna is Rasaraj He is the king of all the Rasas. He is the source, Rasa Vaisa. He is the source of all the Rasas, and He is the enjoyer also of all the Rasas. To know that of course there has to be reciprocation between Him and his devotees. So varieties of Rasas varieties of devotees. Varieties are the spice of life. So Krishna spices his life in this pastime, or as this lila of Damodar also has taken place in the month of Kartik on the day of Diwali.

ekada griha dasesu yasodananda gehini

This is how the pastime gets narrated by Sukadeva Goswami in tenth canto of Bhagavatam. It says ‘Ekada’ Once upon a time. So that once upon a time was the day of Diwali, so that is during Kartik. The special Rasa dance is during Kartik so just the day before, night before Kartik, Govardhan Puja that is also during this month of Kartik.

Bahulastami, the appearance day of Radha kunda is also in the month of Kartik. Gopastami Krishna becomes cowherd. He was calf herd boy and then he becomes cowherd boy. He was promoted so this promotion also took place during this month. Likewise it’s full of festivals, this month. Srila Prabhupada also chose to enter the Lord’s pastimes during this month. Did I miss anything? This is also called Urjavrata. What is Urja? Energy and this energy is Radharani.

So this is also Radha Damodar, not only Yashoda Damodar RadhaDamodar pastimes. Srila Prabhupada stayed at Radha Damodar Radha Damodar ki…. Jai! I also remember the first time ever I went to Vrindavan was during Kartik. From Juhu we went and arrived at Mathura station and the first tanga flight I had was from Mathura station to Radha Damodar Temple and as we arrived and took darsana of the first deity at that time, that we had darsana of
in Vrindavan was Radha Damodar. Beautiful and the next right after darsana of deities, we were rushed into Srila Prabhupada’s quarters.

In the early hours of the morning we had arrived, Srila Prabhupada was in there by himself in a very small room. There was not even room for this asan, if you were to place this asan and twenty six inches tall cushion something at the back, Prabhupada sat very humbly and powerfully at the same time.

So we had darsana and devotees from Bombay sat around, some in the front and some on the side. I was sitting right in the front and Srila Prabhupada was talking and getting reports of Juhu Bomabay and he was also looking at us, moving his head like a camera [Showing by action] but whenever his glance fell on me he would stop before he moved again. Whenever he would come again he would stop and so I was wondering was that? But I did not have the outcome {laughter}.

I was trying to understand why I was getting Srila Prabhupada’s attention. So it went on many times and I could not figure it out until he said ‘Stop it!’ What did he say? ‘Stop it.’ And then I realised. In those days, while in some kind of attention I would hear and I used to do this {leg motion up and down, laughter}.

You have seen some people doing this, huh? This was getting his attention, trying to understand but I couldn’t figure it out {laughter}.
Then he said ‘stop it’ and then I stopped, never did that again. Only when I do demonstration.

So that was my first instruction in fact from Srila Prabhupada. Started with nisheda directly ‘Don’t do this, do this, don’t do this.’ So with having stopped this a lot of things need to be stopped this is just one nonsense, one distraction. We had the great fortune of being with Srila Prabhupada during the month of Kartik – this is ’72, 1972 and other devotees also had come, from different parts of the world.

There were maybe forty fifty devotees. The first official Vrindavan festival was being held, and there were forty, fifty devotees we thought ‘so many devotees!’ If we had the opportunity to tell someone ‘so many devotees!’‘How many?’‘Forty devotees!’ Forty devotees were so many. In ’73, beginning of ’73 Srila Prabhupada stayed at Mahadeviai? Kartikeya Mahadevia, you have seen his photographs with Prabhupada. Prabhupada used to stay, he used to stay downtown few times. So I had gone to get my Gayatri mantra from him and so it was just myself and Srila Prabhupada. Srila Prabhupada asked me ‘in Juhu, how many visitors come?’ And I told Srila Prabhupada ‘lots of visitors come.’ ‘How many?’ Prabhupada asked. I said ‘Fifty, sixty visitors come.’ And Srila Prabhupada said ‘so many?’

So fifty, sixty was so many. Prabhupada asked ‘so many?’ Now fifty, sixty visitors enter every minute, huh? Entering, exit so many.

So that was Kartik festival was new to us, everything in Vrindavan was new. So devotees – I think it was Gurudas. ‘So what are we supposed to be doing?’

Srila Prabhupada said ‘Nothing much just chant Hare Krishna twenty four hours a day during this Kartik.’ ‘What are we supposed to be doing?’ ‘Chant twenty four hours.’ This month is considered the month that helps in mantra siddhi achieving perfection in chanting the holy names of the Lord, Mantra Siddhi. So a lot of devotees come to Vrindavan and so they do a lot of chanting during this month. They get a lot of blessings of Radharani also during this month.

So Urja vrata, sitting here as if Bombay does not exist. So you’re in another world. It’s a concrete jungle and we are in the forest also here in Vrindavan. So many youths also here, how many youths are here? I know some of you are young at heart as they say [laughter]. If you are under 30 raise your hands. Oh! You are not, you are 35. So just majority 30 or 35. So the times have changed, youths are going to the temples during early morning hours. This wasn’t happening, so times have changed. Everyone used to think ‘when we get old’ religion was for those who were failures. Only turning to God when there was some difficulty. After enjoying his body and life and senses, when the body is getting rotten and then svaha. After we had enjoyed the useless when we get old we will think. Whats the hurry? So that attitude is changing. For that cause Sri Krishna Chaitanya Mahaprabhu’s sankirtana movement is causing that change. We are very happy, youths are stepping forward. Anyway, no one is old or young. This is again dvadva.

dvandvatito vimatsarah [BG 4.22]

dvandva of this world, to think someone is old someone is young is illusion also.

 'ei bh?la, ei manda,'—ei saba 'bhrama' [Caitanya Caritamrta Antya 4.176]

Young means bhalo, nice. Manda means old and useless. This is also bodily concept. ‘Srila Prabhupada, Srila Prabhupada’ one devotee said while Prabhupada not well, ’77. Pancha Dravida Swami, my God brother said to Srila Prabhupada ‘I am young man, could I offer my youth so that you may live longer? Could I offer my youth so you may live longer?’ ‘Doesn’t matter if I leave.’ Did I make it clear? One is leaving ‘so that you may live’ and ‘I don’t mind if I have to leave.’ ‘Please accept my youthful days or years’ at that time Prabhupada said ‘you’re not young, I’m not old.’ He was explaining.

One reporter said ‘Why you are offering sannyasa to your young disciple? This is when they get old they should be given sannyasa but you are offering in the young age.’ Prabhupada asked so what is your definition of old age, or who is old?’ The reporter said ‘one who is about to die is old.’

Then Srila Prabhupada said ‘well I am old so I am seventy five, eighty years old and my disciples are twenty five, thirty years old. Is there
guarantee that they will not die before I do?’ You understand? And many disciples did die before Srila Prabhupada so one who is about to die is old. Who is not about to die, anyone here?

So we have to take birth with a death certificate. Here it goes guaranteed, one thing guaranteed. If you’re looking for a guarantee, one thing is certain. What is that? As sure as death. What happened? We wanted to stay in the mood of Yashoda Damodar {laughter}. Because of not having enough time I thought I would not do a Bhagavatam verse, just talk something about Damodar or Damodarastak. So I was saying, you probably have heard this is Bala Krishna. Yashodanandan, yes so that will bring us back into the mood again, childhood pastimes so many of them. Stealing butter, makhan chori is his favourite pastime, of the Lord and devotees also.

There is so many, unlimited pastimes like waves. Waves day and night, waves in the Arabic ocean here, and all the oceans, and all the oceans most of the ocean. Some oceans are less. So this is in Gokul and its night time, so late in the evening Yashoda is sitting in the courtyard outside Nanda bhavan. Krishna is in the lap of mother Yashoda.

Yashoda ca maha bhaga

Yashoda is very, very fortunate. Krishna is lying where? In the lap of mother Yashoda, and then when Krishna looked up, what did he see?
Moon, and he thought this is some kind of toy and he wanted to have that toy.

Children think in terms of playing and eating? It is these two things they like the most how to play with any object they get they like to see if they could play with it or eat it. You know toys they would eat sometimes. So Lord is acting like that, like a child from this world, and acting like children from this world. In this way He’s hiding His ID. His identity the Supreme Personality of Godhead. He is the creator of the moon. He is creator of the moon, He is playing ‘oh mummy, that toy’ {weeping sounds}.

maiya chand khilona laio

O Mother, bring me that toy which is the moon. Chanda khilona, Please you get chand khilona, that toy. And if you don’t do so then, now I am in your lap but not for very long. If you don’t give me the toy, that one,

lauta jau dharnipar teri goda na ayoo maiya

I will roll on the ground but not lie ion your lap because you are not giving me the toy! So hurry up!

surabhi ko paya pana na kariya sira choti na gayo

And if you do not give me that toy. I will not drink Surabhi’s milk anymore. What would you drink, Coca cola, or Limca? [laughter] One young man opened his heart, he was from Bombay or at least his photograph was there, holding {Laughter}. I was looking at it, it was many years ago when we were going downtown to Juhu and we closely looked at it and the heart of the young man was a Limca bottle.

Here is Hanuman opening his heart {Laughter} Hanuman has Sita Ram and this young man had a Limca bottle. He had so many things and one of them was this Limca bottle [laughter]. Yet Krishna also had ‘maiya, why is Balaram’s sikha big one? He has lots of hair, big sikha and my sikha is very tiny. And Yashoda because Balarama drinks milk, if you drink you will also have bigger sikha.

But now He says ‘No I will not drink milk and I don’t care for my sikha.’

kaho nanda baba ko, tero suta na kahiyo

Now Yashoda is not taking any action and not giving that toy. ‘Not that toy! You know there is a toy shop around the corner let’s go there. ‘No no! Not that one.

And as Yashoda has not fulfilled her child’s desire, now He says ‘you know, I’m gonna tell everyone.’ ‘What will you tell?’ ‘I will tell everyone that I’m a son of Nanda Maharaja. And I could also rent some PA system, public address and go all over Gokul, tell everyone that I’m the son of Nanda Maharaja.’

‘That’s nice, you are the son of Nanda Maharaja, you may make that announcement there’s no problem.’ He might make that announcement but then He says ‘but I will also tell everyone,

tero suta na kahiyo

I’m not your son, I’m only Nanda Maharaj’s son, I’m gonna tell everyone. So you had better hurry up, like giving ultimatum. Krishna’s steals butter after He wakes up, right? So He’s already up.

Now someone says I should wake up Gopal, maybe in another brahmanda it’s time to wake him up while he has already stolen lots of butter in one brahmanda.

It is in the samaraag so we will do this quickly {referring to singing bhajan}.

Disappearance day of Sri Ramananda Raya
29052013 Vrndavan
svabhavika prema donhara udaya karila
dunha alingiya dunhe bhumite padila [CC Madhya Lila 8.23]

So translation and purport by Srila Prabhupada ki …jai.

Translation: Their natural love for each other was awakened in them both and they embraced and fell to the ground.
So these two are Ramananda Raya and Sri Caitanya Mahaprabhu.

Purport : Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri Caitanya Mahaprabhu was Lord Krishna Himself, there was naturally an awakening of love between Visakha and Krishna. Sri Krishna Caitanya Mahaprabhu is the combination of Srimati Radharani and Krishna. The gopi Visakha is a principal gopi assisting Srimati Radharani. Thus the natural love between Ramananda Raya and Sri Caitanya Mahaprabhu awakened as they embraced.

This happened on the banks of Godavari at a place called Kovvur. We had an opportunity; Srila Prabhupada also went there in ’72. There’s a Gaudiya Math temple at this place and they also claim that this is the Vrndavan of the South.

As Krishna and Radha appeared here in North India and Vrndavan and there is another place, that is on the bank of the Godavari also Radha and Krishna appeared. You will be hearing or you have heard, you will be reminded of Radha Krishna’s appearance at that particular place.

So Sri Krishna Caitanya Mahaprabhu is starting His travels of South India and prior to His departure from Jagannath Puri, Sarvabhauma Bhattacharya says “My dear Lord, when you are in Andhra Pradesh you please meet this Ramananda Raya. Don’t miss him, my humble appeal that you kindly meet him.”

Although born in a sudra family and now as a governor or Kshatriya, do not neglect him. Don’t stay away from him. Please see him because anyone who knows the mellows, the rasas. He is a great rasik and he is a rasagya – he is a knower of the rasas. He is distinguished amongst the rasagyas – he’s the topmost, so please see him.

So Sri Krishna Caitanya Mahaprabhu travelling and travelling, He has come to the banks of the Godavari and of course Sri Krishna Caitanya Mahaprabhu considered that Godavari to be..

Sri Yamuna maiya ki… Jai!

That is our Sri Krishna Caitanya Mahaprabhu. For Him every river is Yamuna. And there was a little forest also, around where he was. ‘Oh this is Vrndavan! If this is Yamuna then this is Vrndavan. So Sri Krishna Caitanya Mahaprabhu danced and danced in ecstasy and then after quite sometime He crossed Godavari and now He’s,

gha?a chadi' kata-dure jala-sannidhane
vasi' prabhu kare krsna-nama-sankirtane [CC Madhya Lila 8.13]

For a long time he did his Krishna nama sankirtana.

hena-kale dolaya cadi' ramananda raya
snana karibare aila, bajana bajaya [CC Madhya Lila 8.14]

And there comes Ramananda Raya. He is in a palanquin. He is not an ordinary person he is a governor. He doesn’t walk like ordinary creatures. He is being carried in a palanquin and there is also bajana bajaya – the musical instruments are also being played and mantras are also chanted.

tanra sange bahu aila vaidika brahmana
vidhi-mate kaila tenho snanadi-tarpana [CC Madhya Lila 8.15]

He is accompanied by learned Brahmanas, pandits, purohits are there and they are chanting
mantras and the snana- the bathing of governor is done with all the Vedic rituals, all the
mantras everything is done perfectly.

prabhu tanre dekhi' janila–ei rama-raya
tanhare milite prabhura mana u?hi' dhaya [CC Madhya Lila 8.16]

Caitanya Mahaprabhu looked at the person in the palanquin and he thought ‘he is the one.
He must be Ramananda Raya.’

prabhu tanre dekhi' janila–ei rama-raya

And when He saw Ramananda Raya there in the palanquin, He wanted to run or His mind and heart started running towards Ramananda Raya.

tathapi dhairya dhari' prabhu rahila vasiya [CC Madhya Lila 8.17]

He controlled himself ‘Oh I am a sannyasi. I should be more serious, grave not chanchal. I should not be the first one to run up to him. So He stood where He was.

ramananda aila apurva sannyasi dekhiya

Then as Caitanya Mahaprabhu had seen Ramananda Raya, Ramananda Raya had seen Caitanya Mahaprabhu. So Caitanya Mahaprabhu stood there but Ramananda Raya started, he not only started but he ran towards Caitanya Mahaprabhu.

Apurva sannyasi, sannyasi like Him, well he had never ever seen any sannyasi like this one.

Caitanya Mahaprabhu, sannyasi.
surya-sata-sama kanti, aruna vasana

So what was the special feature of this sannyasi? He was aruna vasana – He was as brilliant as the sun. He was wearing saffron robes.

subalita prakanda deha, kamala-locana [CC Madhya Lila 8.18]

He was well built, very tall, how much tall? You have seen Panca-Tattva in Mayapur? That is life size Caitanya Mahaprabhu. Don’t think ISKCON just exaggerated, just made Caitanya Mahaprabhu bigger in size. There’s no dearth of funds so they added some more extra kilos of some dhatus. So that size Caitanya Mahaprabhu.

subalita prakanda deha, kamala-locana

And lotus eyed sannyasi Sri Krishna Caitanya Mahaprabhu

dekhiya tanhara mane haila camatkara
asiya karila dandavat namaskara [CC Madhya Lila 8.19]

And as he was coming closer, he threw himself at the lotus feet of Sri Krishna Caitanya Mahaprabhu.

u?hi' prabhu kahe,–u?ha, kaha 'krsna' 'krsna'

Why are you offering obeisances? Get up, stand up and say Krishna Krishna…..Why are you just sitting there? He’s offering obeisances and we are just sitting, so say Krishna Krishna.

tare alingite prabhura hrdaya satrsna [CC Madhya Lila 8.20]

And then they were very eager for what? They were thirsty – satrsna to embrace each other. Thirsty, very eager.

tathapi puchila,–tumi raya ramananda?

Caitanya Mahaprabhu before embracing that person – He just wanted to make sure that this person was Ramananda Raya. He did not want to offer his obeisances to some wrong person. He was kind of sure but why not confirm?

So he asked are you Ramananda Raya? Are you Ramananda Raya?

tenho kahe,–sei hana dasa sudra manda [CC Madhya Lila 8.21]

Aha, yes that’s me – Sudra. I am low-born, dull headed. Yes that’s me, that’s me. Yes that’s Ramananda, that’s the one.

tabe tare kaila prabhu drdha alingana

So now it’s confirmed, he is Ramananda Raya and Mahaprabhu has stepped forward and gave a deep embrace to Ramananda Raya.

premavese prabhu-bhrtya donhe acetana [CC Madhya Lila 8.22]

And as their bodies have touched, ecstasy has aroused and they have lost all external consciousness -acetana as if nothing else exists. They’re totally oblivious to all external surroundings.

svabhavika prema donhara udaya karila

That is the verse. Now you know what is happening and where it is happening, this is the context.

svabhavika prema donhara udaya karila

Their natural affection, love for each other aroused.

dunha alingiya dunhe bhumite padila

As they are in a state of that embrace and as they have lost all external consciousness, they don’t know whether they are sleeping. There is another way to become lost, not oblivious to the surrounding, just go deep sleep and you don’t know whether there is a class going on or that today is the disappearance day of Ramananda Raya’s. Off, gone off like acetana – jada, dead.

Just the opposite of that spiritual ecstasy and they could also be losing all external consciousness. So that has happened to these two prabhus and they were not aware ‘Oh are we standing or..?’ So they lost the balance and they just fell down on the ground. And well, so this is this introduction to Ramananda Raya. You could see him you could smell; you could touch that Ramananda Raya. So this is a video, this Caitanaya Caritamrta. Krishna Das Kaviraj has complied, described that, captured those moments those rare times.

Are you taking notes? Blow by blow and then next then next paint the picture. We should extend the picture and then it would be 3D – three dimensional. As you hear you forget where you are and you just go back into that 500 year old, not old – fresh. It never becomes old. Old is gold. So this is a golden opportunity for us to read through and be there. What
else is happening?

stambha, sveda, asru, kampa, pulaka, vaivarnya

All these symptoms are visible as if Krishnadas Kaviraj is looking at a stambha – like a motionless, no movement. Sveda- perspiring, perspiration. He’s taking note of asru – tears gliding down the cheeks. Pulaka, trembling. The soul is touching the Supreme soul then all these symptoms manifest.

It’s not the body touching the body. It is the soul touching the Supersoul. When that yoga, that link occurs then all these symptoms.

dunhara mukhete suni' gadgada 'krsna' varna [CC Madhya Lila 8.24]

And there voices choked up but some sound could be heard of {slowly} Krishna, Krishna, Krishna. Krishna varna gadgada

dekhiya brahmana-ganera haila camatkara
vaidika brahmana saba karena vicara [CC Madhya Lila 8.25]

So while these two were embracing and they have fallen down on the ground and they were rolling on the ground, the Vedic brahmanas are looking at this scene and what are their thoughts?

ei ta' sannyasira teja dekhi brahma-sama

‘Look, look! This sannyasi’s brilliant, effulgent as Brahman.’

sudre alingiya kene karena krandana [CC Madhya Lila 8.26]

But why is such an exalted sannyasi embracing sudra? He should be crying and whatnot they are seeing, rolling on the ground? Not understanding. First not understanding Ramananda Raya. Going for externals. ‘Oh! He is Sudra, we know. He is born in a Sudra family and he is now governor administrator. Why should a sannyasi be touching him, embracing him?

ei maharaja–maha-pandita, gambhira
sannyasira sparse matta ha-ila asthira [CC Madhya Lila 8.27]

And then they also said, give him some credit, some qualification ‘our maharaja, Ramananada Raya, he’s a grave person. Normally he’s very grave he’s known for his gravity and he’s learned also, but why is he by touching the sannyasi becoming asthira, canchala – unsteady and is no more grave. This is not activity of a learned person, embracing and crying and rolling on the ground and perspiration.

ei-mata vipra-gana bhave mane mana
vijatiya loka dekhi, prabhu kaila sa?varana [CC Madhya Lila 8.28]

Immediately as Caitanya Mahaprabhu and Ramananda Raya they have taken note, the Vedic brahmanas they are called vijatiyas – vajiti or vijatiyas. They have no adhikar, they don’t belong to this realm. They don’t belong to this ream. This is not their cup of tea, say the Lord. They’re outcastes. Ramananda Raya has taken note ‘they are looking at us’ immediately they have withdrawn all this – they have suppressed, subdued their emotions.

All this ecstatic feelings. Preaching to the faithless. They are faithless; they don’t have faith so therefore these things should not be revealed unto them. Certainly they have already started blaspheming ‘what kind of sannyasi, what kind of governor is he?’ So immediately they have wound up their emotions, externally at least so they are not exhibiting.

sustha haña dunhe sei sthanete vasila

And then both of them sat down.

tabe hasi' mahaprabhu kahite lagila [CC Madhya Lila 8.29]

There was some laughing and humour and jokes and lighter moments are being shared.

'sarvabhauma bhattacarya kahila tomara gune

tomare milite more karila yatane [CC Madhya Lila 8.30]

I was asked to see you by Sarvabhauma bhattacarya, and then well I was looking for you. And then Mahaprabhu says ‘I did not have any extra endeavour to find you. Luckily, naturally I have found you here.

And Ramananda Raya says ‘Oh that Sarvabhauma bhattacarya, he is so kind, he is so kind. When I am with him he exhibits or expresses his kindness. He is away from me-I am here, he is in Jagannath Puri but he is always thinking of my welfare and that’s why he has remembered me and asked you to see me.

toma milibare mora etha agamana
bhala haila, anayase pailun darasana' [CC Madhya Lila 8.31]

‘I am untouchable, I am this I am that’ Ramananda Raya says. That Sarvabhauma bhattacarya very kindly directed you to see me and some talks like that- very confidential.

guhyam akhyati prcchati is going on.

kahan tumi–saksat isvara narayana

You are Narayan

kahan muni–raja-sevi visayi sudradhama [CC Madhya Lila 8.35]

I am just nobody. I am just fallen and sudra, lowborn.

mora sparse na karile ghrna, veda-bhaya [CC Madhya Lila 8.36]

In fact it is not proper, you are sannyasi, you are Brahmin and you have seen me – not only seen but you have touched me. So this is not right thing for you to do. So this is going on.

trinad api sunicena taror api sahishnuna
amanina manadena kirtaniyah sada harihi

The glaring example of trnad api sunicena is our Ramananda Raya ki …..jai!

So then soon one Brahmin stepped forward and invited Caitanya Mahaprabhu to come to his home and take lunch, bhiksha. So Caitanya Mahaprabhu goes to this brahmin’s place and takes prasad. Now they will be meeting, they spend quite many days meeting each other Sri Caitanya Mahaprabhu and Ramananda Raya.

This whole chapter talks between Caitanya Mahaprabhu and Ramananda Raya so they have set the scene. So the talk is about to begin and class is about to end, we’ll be setting the scene. First chapter of Bhagavad Gita ‘setting the scene’ and then begins the dialogue. The first canto of Bhagavatam is setting the scene and then in the second canto Sukadeva Goswami begins Om Namo Bhagavate. So like that.

That is for you to do the homework, to study these talks. Read through and study these talks between Caitanya Mahaprabhu and Ramananda Raya, very confidential subject matters.

Caitanya caritamrta becomes very confidential, it is not for neophytes. First you study Bhagavad gita then you study Srimad Bhagavatam and then you enter Caitanya Caritamrta. Why is that? Because of the nature of these talks between Ramananda Raya and Caitanya Mahaprabhu and amongst other talks and subject matters, especially in the Madhya Lila here and then in Antya Lila in Jagannath Puri, the talks are confidential. The talks of Radha Krishna become confidential and then Madhurya Rasa, this is the essence of everything and the talks between Caitanya Mahaprabhu and Ramananda Raya are the talks between Radha and Krishna, talks of Radha and Krishna. What is happening here is, this is our Ramananda Raya. Although they are both talking, Caitanya Mahaprabhu becomes student He is the audience and the speaker is Ramananda Raya. He gets Ramananda Raya to
speak and Sri Krishna Caitanya Mahaprabhu is relishing those talks.

What is the most confidential, what is best thing to do? The dialogue is also there starting with,

yat karosi yad asnasi yaj juhosi

No, no that’s external. Sarva-dharman parityajya that is external. Varnashram dharma that is external, go ahead talk more. That is external and then this and that. Then dasya bhava, no – more and then sakhya, vatsalya and madhurya and then he was there settled,

‘Talk more, talk more.’ Ramananda Raya talks the prema vivarta vilas is a compilation of Ramananda Raya and he is talking.
Radharani looking to the tamal tree, and She mistook that as Krishna and She is rushing and embracing the tamal tree. So there is misunderstanding.This is called vivarta. Srila Prabhupada is explaining in the section here, in the purports, understanding one for the other. All these transformations, spiritual transformations of the top level and Radha and
Krishna topics.

So day after day they meet and all night long. They have sleepless night when they are talking. Their Krishna katha is Radha Krishna katha. So during the stay, the meeting and stay during their talks here at Kovvur at the banks of Godavari, Caitanya Mahaprabhu one time, Ramananda Raya says ‘I used to see you as a sannyasi with a golden complexion but what is this, what am I seeing now? Your complexion has changed! You are looking no more like Gaurasundar but you are looking like Shyamsundar.’ He was seeing Shyamsundar. ‘Which one are you? I saw you as golden complexion sannyasi is that your identity or I am seeing you now, is this your identity? Who are you? Which one are you? And then Caitanya Mahaprabhu, then He quotes that verse.

sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti

No, no it is not my fault. I don’t know. Because your worshipable deity is Krishna so persons who worship the deity, they’re exalted, ecstatic, emotional devotional state they only see their worshipable deity. They do not see – sthavara-jangama dekhe. Al though they see sthavara-jangama – some stationary objects, moving objects or persona. Although so much is happening around them, but they don’t see nothing else but their mind is always fixed on ista-deva-sphurti. They get inspiration and they see their worshipable Lord everywhere, so that is what is happening with you. It’s not my fault, I am the same. Your worshipable deity is Shyamsundar, so you are seeing Shyamsundar.

‘No, no, no, no – so Ramananda Raya, he is cleaning his eyes ‘what am I seeing?’ So he is seeing Shyamsundar. Then Sri Krishna in the presence of Vishakha, Krishna could not hide. He is revealing Himself to Vishakha as Krishna and then soon as Radha and Krishna. From Caitanya Mahaprabhu he is seeing Shyamsundar and then Sri Krishna Caitanya Radha Krishna nahi anya
So this is the Lord, this is a demonstration of that – Sri Krishna Caitanya Radha Krishna nahi anya.

Sri Krishna Caitanya Mahaprabhu is non-different from Radha and Krishna and this fact was revealed unto Ramananda Raya. Only Ramananda Raya had such darshan, such an opportunity to see Sri Krishna Caitanya Mahaprabhu as Radha and Krishna. Then Caitanya Mahaprabhu finally left South India, goes all over Tamil Nadu and Kerela and Karnataka and comes to Maharashtra and goes to Pandharpur and Nasik. He is at the source of Godavari river. He has collected Brahma Samhita at Adi Keshva temple near Kanyakumari and Krishna karnamrita on the confluence of Krishna-Vena River in Maharashtra.

Caitanya Mahaprabhu finally is on the way back to Jagannath Puri. He is in the northern province of Hyderabad it is described that He comes to Kalinga Desh, he comes to Kalinga country then He comes to Vidyanagar. This is where He meets Ramananda Raya once again and Ramananda Raya is again delighted to see Caitanya Mahaprabhu. We just went through this description, both are embraced in ecstasy and falling on the ground and then somehow managed sitting down and talking.

Caitanya Mahaprabhu says ‘Here, I have bought these two scriptures for you. This is Brahma Samhita and take this Krishna karnamrita. You remember, you were talking of those siddhantas and that tattva. All that you shared with Me is supported by these two scriptures.’ Sri Krishna Caitanya Mahaprabhu says. Ramananda Raya makes a copy – it’s not a photocopy. He kept those two scriptures for himself. News spread that Caitanya Mahaprabhu is back in town.

More public started coming and then Ramananda Raya left, leaving Caitanya Mahaprabhu with all the assembled citizens. And then the citizens go away and again Ramananda Raya and Caitanya Mahaprabhu again just spend five to seven days talking about Krishna – Krishna katha.

During those talks one day, Ramananda Raya said- before Caitanya Mahaprabhu had left in fact, earlier first visit, he had advised him ‘you should leave this place. Leave your job and go to Jagannath Puri. I will be touring around and will return to Jagannath Puri. I would like to see you there and we will talk more of Krishna katha. So Ramananda Raya said ‘I have
applied. I have submitted my resignation and king Prataparudra has kindly accepted my resignation and I should be coming to Puri very soon. And Caitanya Mahaprabhu ‘Aaah’ in fact I had come back to you to make sure you do that. It’s good that you have the permission of the king to give up this post.’

So he says, the Lord, ‘Let’s go now, let’s go.’ Ramananda Raya says ‘no, no. When I go I’m not like you, a sannyasi. There’ll be horses, there’ll be elephants, there’ll be chariots – so much sounds and roaring of the animals and the sounds.. ‘So you proceed and I will soon join you.’ So that is what happened, Caitanya Mahaprabhu proceeded towards Jagannath Puri and then He arrived and now He was staying at Kasi Mishra’s home. Then before Ramananda Raya comes, Bhavananda had arrived with his four sons. Bhavananda is the father of Ramananda Raya and he wanted to surrender himself and his sons ‘We are at your disposal. Here is Vaninath. Here is Vaninath, my son. So he could do personal service to you and other sons are there.’ So Caitanya Mahaprabhu, said ‘Please do not consider me outsider. And then Caitanya Mahaprabhu ‘No, no. I know you are Pandu.’
Bhavananda Raya ‘you are Pandu and your sons are all five pandavas and your wife is Kunti.

And Ramananda Raya is Arjuna.’ He is called Arjuna and he is also supposed to be Arjuna and he is also supposed to be Vishkha Gopi.

So Caitanya Mahaprabhu kept one son and He said ‘your another son will be joining me very shortly Ramananda Raya. So keep one son. Vaninath Pattanayaka. There is also another Vaninath – Dvija Vaninath, brotherof Gadadhar Pandit. So there’s two Vaninaths. So Bhavananda Raya had returned with his other three sons, he was dedicating his life from wherever he would reside in his kingdom.

So then Ramananda Raya also joined Caitanya Mahaprabhu in Jagannath Puri along with Swarupa Damodar. Swarupa Damodar and Ramananda Raya they become the team – one is Lalita and the other one is Visakha. Naturally they are a team. So during the final pastimes in Jagannath Puri when the Lord is residing at Gambhira, these two devotees are always, always with Him, Swarupa Damodar and Ramananda Raya.

This is the time Caitanya Mahaprabhu,

samar pihitum unnata ujjwala rasam

Caitanya Mahaprabhu has appeared to relish and deliver unnata ujjwala rasa, the topmost mellow of Madhurya rasa that Caitanya Mahaprabhu is experiencing being Radharani. As Krishna He has done ‘dharma samstha panarthaya sambhavaami yuge yuge.’ He has spread the holy name,

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

So He is Krishna and He is Radharani. After His Krishna role dharma samstha panarthaya, South India tour and spreading, propagating the holy name, now He is there for eighteen years. Now He is always in Radha bhava.

Radha-bhava dyuti suvalitam naumi krishna-svarupam

He is there in the mood and in the emotions of Radharani. So that Caitanya in the mood of Radha is accompanied by Swarupa Damodara and Ramananda Raya. So all the time, or most of the time Swarupa Damodara he does some singing of appropriate songs and prayers to correspond the emotion of emotional feeling of Caitanya Mahaprabhu.

So he hears the songs sung by Swarupa Damodara and He listens to the talks of Ramananda Raya. Even during the final chapter of Caitanya Caritamrta, chapter called Siksastakam, Caitanya Mahaprabhu is reciting ceto-darpana-marjana? and all those verse after verse.

Then He would give His own talk. He would say a verse and then He would give His own comments.

He would stay with these two brothers, Ramananda Raya and SwarupA Damodar and all night long Caitanya Mahaprabhu is just talking, sharing His emotions. One night one verse or he would go from verse to verse, talking commenting. That Ramananada Raya he wrote one drama, one natak called Jagannath Vallabha Natak. Ramananda Raya was not only an author, writer of this drama but then he was also the director. He was also the make-up man. The young girls they used to enact this drama of Jagannath Vallabha drama and Ramananda Raya he used to do make-up and before that the bathing and dressing all these young girls and acting these pastimes in that drama.

Ramananda Raya had zero agitation or disturbance in his mind. ‘Even some sannyasis they look at a wooden doll of a woman, they are agitated but look at my Ramananda Raya. He is undisturbed. These young girls are not wooden dolls, they are living girls, living moving but he is undisturbed. That shows he is always absorbed in the topmost mellow in Radha and Krishna and not bothered by these external forms, what he sees and what he touches.’ Caitanya Mahaprabhu used to discuss most confidential topics with three and a half persons it is said. One off those persons was Swarupa Damodara. The other person was Ramananda Raya, the third person was Sikhi Mahiti. The fourth person was sister of Sikhi Mahati called Madhavi but she was a woman so she is considered half in the grand total.

So one plus one two plus one three. Plus not one, but one and half. So this is how three and half persons Mahaprabhu would talk of the most confidential topics, Ramananda Raya is one of them.

Ramananda Raya tirobhava tithi mahotsava ki …jai

So on this day he departed and of course he must have returned to Vrndavan, he is Vishakha sakhi so where else would he go? From that pastime, Caitanya Mahaprabhu pastimes he is then returning to Caitanya Mahaprabhu pastimes. But why say return? That pastime is also eternal there in Jagannath Puri. So he is Vishakha here and Vishakha is Ramananada Raya. They’re eternally in the pastimes of Sri Krishna Caitanya Mahaprabhu. Someone is trying to raise their hands – yes?

Question: The discussion between Ramananda Raya and Sri Caitanya Mahaprabhu was going on and then the topic of daivi varnasrama system has come. I don’t understand from where this concept of daivi varnashrama system?

Answer: Well, Caitanya Mahaprabhu’s stand was ‘I’m not Brahmachari, Grihastha, this that.

naham vipro.. Gopi-bhartur pada-kamalayor dasa-dasa-dasanudasah

So when talking of the constitutional position and our position in the spiritual sky, we are also beyond- we give the name ‘varnasram.’ We kind of spiritualise, Krishnise by saying ‘Daivi Varnasram’ but still, Varna and Asram.

catur-varnyam maya srstam guna-karma-vibhagasah [BG 4.13]

Krishna says in Bhagavad gita that i am the creator the founder of this varna and asram, and what is the basis of this varnasram? it’s catur varnyam, its guna karma. guna means sattva guna, rajo guna, tamo guna. brahim is sattvik and ksatriyas like that and sudra are full of tamo guna. so first you decide which varna you belong to and then you have decided which
asram you go for. If you’re brahmin then you could be brahmin or you could be belonging to all the asrams -brahmacari, grihastha, vanaprastha, sannyasa for a brahmin.

If you are Ksatriya only three asrams, if you are Vaisya only two asrams. If you are sudra then your first and last ashram is grihastha ashram one ashram. So whole foundation of this varnashram is varna the colour – Sattva Guna is this colour.

Also there are colours for each gunas, each of the three orders of material nature. And saying they’re also Varna- Varna means colour. Varna also meaning the Gunas – Rajas, Sattva, Tamo. So we try to make the best use of a bad bargain as they say. Varnashram is kind of a bad bargain but make the best use by making it daivi.

It should be followed as much as possible but in the spiritual sky. Which is trai gunya.

trai-gunya-visaya veda nistrai-gunyo bhavarjuna

Even Krishna says ‘these topics in the Vedas you will find they are full of these gunas. Trai-

gunya-visaya veda nistrai-gunyo bhavarjuna – we should become transcendental to these three modes of material nature.

So as we have body and we have mind and we have upbringing, so we belong to this varna that asram so we should go even higher. Even that is external. ‘Oh that is external. Go forward or talk of something higher. Talk of something higher, go higher go higher go higher.’ Varnashram is left way behind ‘higher, higher.’

Question: As far as we are in the line of Rupanuga, so can we call Radharani as our mother?

Answer: tumhi ho mata tumhi ho pita tumhi ho bandhu tumhi ho sakha- maha sarva devo devah. Krishna is father, mother brother. He is all in all. So Radha and Krishna are not two, they are one.

ekatmanav api bhuvi pura deha-bhedam gatau tau

Caitanya Caritamrta in the very beginning says, ekatma – Radha and Krishna are one atma, one spirit but at some point pura- long long time ago, Deha bhedau- from one they became two. Then the same verse the next line says ‘and then five hundred years ago they again became one. They’re one, they became two and they are one again so whatever is Krishna, the same is Radha. So she looks like a mother, you could call ‘mother of devotion.

Question: She is in Parakiya Rasa so if we call her as a mother then what is the connection between this Parakiya Rasa?

Answer: So Parakiya Bhava, the Lord expands Himself and he plays with His, that form – Radharani. Not just He expands and becomes Radharani and other expansions but also He expands and becomes us. We are also His expansions, we are also his parts and parcels so we are meant for His enjoyment. So He enjoys Radha, He enjoys others and He also enjoys us. We are meant for His enjoyment and with Radharani, and the kind of pleasure that she gives is the topmost pleasure Hladini Shakti. We also give little pleasure but Radharani gives most of the pleasure, the topmost pleasure the Lord derives in company of Radharani.

So this is Parakiya bhava and Svakiya is in Dwaraka, Svakiya yes, from Krishna comes Radha from Radha come all this Mahishis of Dwaraka. They expand and become Lakhsmis. And then Krishna is expanding also and he’s become Vishnu or Narayana. Lakshmi Narayana and he’s also Dwarkadhish. His forms are expanding and Radha is also expanding and all these forms are corresponding Shakti and Shaktimana. Answer: There is reciprocation of these pastimes. Yes, Caitanya Mahaprabhu is a combination of both forms Radha and Krishna.

Question: Some reason why he combined both forms sri-radhayah pranaya-mahima. So Ramananda Raya is similarly the combined form of Vishakha and Arjuna. So is there any reason why?

Answer: I’m not sure. We find such personalities. Nanda Maharaja is also not one person but is two. Two in one – so here with Ramananda Raya we also see he is son of Bhavananda and all his sons are Pandavas and Ramananda Raya is Arjuna and he is also another dimension, another designation Vishakha. As Arjuna, as administrator, he has become governor and this role is over so now to Vishakha. Vishakha role begins as he meets Caitanya Mahaprabhu.

So from the time Ramananda Raya’s meeting with Caitanya Mahaprabhu that Arjuna role is in the background and now he is acting like Vishakha. ‘Okay now you come to Jagannath Puri. Come as Vishakha.’

Even the talks here going on, on the banks of Godavari are also like. In the presence of Sri Krishna Caitanya Mahaprabhu is also like he is Vishakha. Earlier he was administrator, governor so Ksatriya role which Arjuna also had. So something could be said like that – Arjuna. Here’s Arjuna and now it’s Vishakha.

Question: So embracing is also Sakhya Rasa, when Caitanya Mahaprabhu embraced Ramananda Raya – Sakhya Rasa?

Answer: So this is Achintya, we say Achintya. We leave it aside. We don’t fight or debate or speculate.

Okay

Nitai Gaura Premanande Hari Haribol.

Everything is sanctioned by the God.
Srimad Bhagavatam : 3.26.18

So we read from Srimad Bhagavatam Canto 3, Chapter 26 text number 18.

antah purusa rupena
kala rupena yo bahih
samenvety esa sattvanam
Bhagavan atma mayaya
(SB 3.26.18)

Antah: within ; purusa rupena: in the form of super soul; kala rupena: in the form of time; of time; yah: He who; bahih: without; samanveti: exists; esah: He; sattvanam: of all living entities; Bhagavan: the supreme personality of Godhead; atma mayaya: by his potencies. Translation and Purport by Srila Prabhupad

Srila Prabhupad Ki Jai….

By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements keeping Himself within as the Supersoul and without as time.

Here it is stated that within the heart the Supreme Personality of Godhead resides as the Supersoul. This situation is also explained in Bhagavad Gita: The Supersoul rests beside the individual soul and acts as a witness. This is also confirmed elsewhere in the Vedic literature : Two birds are sitting on the same tree of the body; one is witnessing, and the other is eating the fruits of the tree. This purusa, or paramatma, who resides within the body of the individual soul, is described in Bhagavad- Gita 13.23 as the upadrasta, witness, and the anumanta, sanctioning authority. The conditioned soul engages in the happiness and distress of the particular body given him by the arrangement of the external energy of the Supreme Lord. But the supreme living being, or the Paramatma, is different from the conditioned soul. He is described in Bhagavad-Gita as Mahesvara, or the Supreme Lord. He is Paramatma, not Jivatma. Paramatma means the Supersoul, who is sitting by the side of
the conditioned soul just to sanction his activities. The conditioned soul comes to this material world in order to lord it over material nature. Since one cannot do anything without the sanction of the Supreme Lord, He lives with the Jiva soul as witness and sanction giver. He is also bhokta; He gives maintenance and sustenance to the conditioned soul.

Since the living entity is constitutionally part and parcel of the Supreme Personality of Godhead, the Lord is very affectionate to the living entities. Unfortunately, when the living entity is bewildered or illusioned by the external energy, he becomes forgetful of his eternal relationship with the Lord, but as soon as he becomes aware of his constitutional position, he is librated. The minute independence of the conditioned soul is exhibited by his marginal position. If he likes, he can forget the Supreme Personality of Godhead and come into the material existence with a false ego to lord over material
nature, but if he likes he can turn his face to the service of the Lord. The individual living entity is given that independence. His conditional life is ended and his life becomes successful as soon as he turns his face to the Lord, but by misusing his independence he enters into material existence. Yet the Lord is so kind that, as Supersoul, He always remains with the conditioned soul. The concern of the Lord is neither to enjoy not to suffer from the material body. He remains with the jiva simply as sanction giver and witness so that the living entity can receive the results of his activities good or
bad.

Outside the body of the conditioned soul, the Supreme Personality of Godhead remains as the time factor. According to the Sankhya system of philosophy, there are twenty five elements. The twenty four elements already described plus the time factor makes twenty five. According to some learned philosophers, the Supersoul is included to make a total of twenty six elements.

antah purusa rupena
kala rupena yo bahih
samenvety esa sattvanam
Bhagavan atma mayaya
(SB 3.26.18)

By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements keeping Himself within as the Supersoul and without as time.

bahir narsimho hrdaye narsimho bahir nrsimho yato yato yami tato narsimhah

He is everywhere. You can’t just get away from him or you can’t get rid of him. You can’t get rid of God. Otam, protam, described in Bhagavatam like that like in the cloth, the threads are two ways, otam, protam threads are this way and that way. Lord is also otam, protam.

andantara-stha-paramanu-cayantara-stham (brahma samita stanza 8)

Supersoul and soul of the universe and is also with in an atom. kan kan mein Bhagavan, kan, kan mein Bhagavan, every atom He is there, antah inside He exists, antah samanvety purusa rupena, inside He exists as purusa rupena that is sarvasya caham hrdi sannivisto (BG 15.15) Supersoul with in bahih kala rupena samenvety and He exists outside in the form of kal rupa, Purusha rupa, kala rupa the two rupas talked about here two forms.

Purusa rupena antah
kala rupena bahih samanvety

He exists samenvety eva sattvanam and what is He doing? He is exhibiting His potencies, the Supreme Personality of Godhead adjusts all different elements keeping Himself within as Supersoul and without as time. So sattvanam all the living entity sattvanam. So all the sattva, all the living entities or in relationship with the living entity, Lord is inside as supersoul and outside as the time factor. bhagavan atma mayaya and He is in action. How does He act atma mayaya with His
energies, He is everywhere. He is there

sambhavamy atma mayaya (BG 4.6) also sambhavamy

appears- atma mayaya and He is existing and acting atma mayaya with His energies. He is expertly hiding, Lord is expert in what? Hiding. We heard so many times, He is not very far. Where is He, He is right inside us. He is right inside within us, take so much time to, He is within us. Small sentence, right. He is within us just to realise this small statement,
sarvasya caham hrdi sannivisto (BG 15.15) sitting there, mattah smrtir jnanam apohanam ca (BG 15.15), why can’t we manage, just a simple realization that He is within us. He sits there and what does He do? Mattah samrtir from Me comes remembrance, from Me comes knowledge and from Me, that is from Lord comes forgetfulness also. So there is also sambhavamy atma mayaya (BG
4.6) or Bhagavan atma mayaya (SB. 3.26.18). He has energies to arrangement or He makes adjustments, Personality of Godhead makes different adjustments, keeping Himself within as Supersoul and without as time. So with one arrangement, we are able to remember Him, if you are lucky, lucky you? If you are lucky that arrangement you could remember Him and with another arrangement, you totally forget Him. He is just within you and you are going all over the three worlds, looking. Oh! Where is He? Where is He? Looking outside, He is right within you, forgetfulness. Well we are fortunate at least, if there is some clue that, He is there, He is, somewhere. We come to conclusion, oh He exists, He exists. asti, asti and if the person is astik, saying asti, asti, He is, He exists, He exists, so that person is astik also, that’s good starting point at least, He exists. But if you are influenced by apohanam cha forgetfulness, then you are also convinced that He does not, He does not exist. Who doesn’t exist? Who doesn’t exist,? Who doesn’t exist? God does not exist and this is because of the influence of the forgetfulness, aspect of the Lord, energy of the Lord, arrangement of the Lord and you are convinced that He doesn’t exist and who has convinced you like this, who has convinced you, Lord. I am within the heart and from Me comes the knowledge of remembrance and forgetfulness. So if someone is convinced that God doesn’t exist. This conviction also has come from, directly from Him, from Him comes the forgetfulness.

God doesn’t exist, who say so? God says, I don’t exist, Go ahead tell the whole world, I will give you some logical argument also that you could justify your, you could be, ignorance is blessed, you could get that kind of bliss, not disturbed by my existence, my presence, you could just be happy, I don’t exist, God tell from you know that I don’t exist, I don’t exist, like someone a visitor (knock) someone in there, the door is open, little child opens that door and gentle men, Is your
father here, let me go and find out , and he goes all over, it’s a big home so he has looking for father and the child say, no, your friend Mr. George okay Mr. Patel ; would like to see you. Oh! that George, oh! that Patel, Oh again, tell him I am not here. So child goes running back to the door and child says, My father said, my father said, what did my father said, I am not here. I don’t exist. I am not here. Who said? Father said. What did he say? I am not here. He is very much there. So everybody in the world thinking and declaring and writing books or whatever making proclamations that God doesn’t exist.

This Idea of God’s non existence also come from Him, comes from the Lord. He makes you think like this. He makes you write like this. He makes to talk like that because you like it. But who have seen, who have seen, who have seen, who have seen god? I haven’t seen, does that mean you haven’t seen, does that mean no one haven’t seen and one person has seen. Isn’t that good enough for having a proof of god’s existence. If one person has seen God. Is that enough like a thief, in the middle of the night thief, you know. He did his stealing and ran in the darkness and there is just one witness, whole village was sleeping and snoring and they didn’t know what happened but if one person had seen the thief. Is that good enough to prove that the thief existed. So likewise if, there is just one person in existence in the world, who has seen God, that’s enough, proof of God.

Someone has seen God.

So there are people for blind person, blind person may also and he does claim oh sun, sun doesn’t exist. Who is saying this? A blind person says, “Sun doesn’t exist.” What value does it have. Blind person says sun doesn’t exist, but next to him, is a person with the eyes and he is seeing the sun. So sun cannot existing or not existing at the same time. Sun existed, God exist. antah purusa rupena exist, Supersoul exit, kala rupena bahih and as time he exists outside. The Previous verse also said sa Bhagavan kala (SB 3.26.17) that Lord is time, the time factor is the Supreme Personality of Godhead, kaloasmi, so in the due course of time, we perform action and is witness by the Lord, who is described here as upadrasta, we perform some activity and upadrasta, Lord as a super soul he has taken note of it then time passes on and what happens in due course of
time, that action, the time come, that action, time for reaction comes. This action will take that much time for reaction, the different, say seed, some seed they fructify overnight but seed like coconut you may put in the ground and you go back next day, nothing happen, you go back after one week, nothing happen, if probably wondering seed is there or someone stole it, what happen have patience and then after few months, coconut gradually. So some seed fructify instantly, overnight,
some seeds take lot of time, time, take lot of time.

So upadrasta, the Lord has witnessed, He has witness and janamyonisu, this is that yoni, you take birth,

karmana daiva netrena (SB. 3.31.1)
sad asad janmayonisu (BG. 13.22)

The two ways, the two ways, karmana daiva netrena, karma you had perform the activity and karmana daiva netrena, daiva, devta is there, adi-dev, Lord is there or He has others also as witness, many parties are reporting to him. He also knows so karmana daiva netrena and then sad asad janmayonisu time has come for janam, death and Janam, “sad janam and asad janam”, higher species life and other higher lower species, this is all. So upadrasta, the kal factor is there. Lord is kal and then sanction has to be given. Anumanta, so in due course of time, Lord is keeping an eye, this action, reactions time has come,
this action reaction time has come and accordingly the, so this way. Lord as upadrasta and anumanta these functions. Witness and sanctioning authority goes on. So time Bhagavatam says we are reading here, Time is Krsna, time is Krsna, but if you go to Bombay then what do they say, time is money, time is money meaning that and if you don’t utilise your time for making money, what have you done. You wasted your time, you just simply wasting time, you know because he is not making money because time is money, which is sweeter then, like this they say. This is worth understanding that Bhagavat Dharma, Bhagavat understanding time is Krsna. Hence the time should be used for Krsna or acquiring Krsna. Could we say making Krsna or acquiring Krsna, they are using time for acquiring money, making money, those who understand that time is Krsna, they want to
acquire that Krsna and if you are not used your time for realising Krsna then you have wasted your time.

ayur harti vai pumsam
udyann astam ca yann asau
uttama sloka vartaya
(SB 2.3.17)

So that statement says, those who are busy in “uttama sloka varta” the news, messages, topics, nama, rupa, guna, lila, dhama, they are hearing about this topic.

prati-ksanasvadana-lolupasya
vande guroh sri-caranaravindam
(Guru Asthakam Stanza 5)

Acquiring “prati-ksanasvadana” acquiring relishing, naam, rupa, guna, leela, dham they are making best use of that time. Time doesn’t, time stand still, like a time, you are only in the present, you are with Krsna and you are present, you are in the present, all the time you remain present. So that time factor, you don’t go into the future, if you go into the future, you are not with Krsna. You go into the future and then what happens, some reactions waiting for you. As soon as you go into the
future, reactions are waiting for you, this reaction, that reaction. Oh! Why I am being arrested, someone may said, I just got up but someone was keeping the track. Oh the other night, you stole, you thief, so police catches up. Right, after few days police catches up, terrorist have been caught.

Most of the time they are, police is expert in catching up. So they are ordinary thieves caught. So they may say today I didn’t do anything wrong, I just got up. Fine, you didn’t do anything wrong today but one day, one night you did something wrong and the reaction time has come, punishment time has come now. So like that, if you didn’t exist in present, don’t exist with Krsna and how to exist with Krsna uttama shalok vartaya (2.3.17) or Srila Prabhupad is turning to Lord, facing to the
Lord, facing devotional service, Prabhupad is pointing out here, but if he likes, he can turn his face to the service of the Lord, not just facing, facing the Lord, sitting and sitting around, go do something Practical. Srila Prabhupad used to say sometimes, devotees use to come, gather around him, sit around, doing nothing, go do something practical, Prabhupad said. So Bhakti is not just devotion as lot of time Bhakti is translated as devotional but Srila Prabhupad translates Bhakti as devotional service. Devotional service you combine, prove it that you have devotion for the Lord. How would you prove, you do something for the Lord.

kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
(BG 5.11)

Yogis perform action very clear, it is a big misunderstanding sitting around, sitting around doing nothing. You know I have lots of devotion, you know, I have lots of devotion just sit around, just show your devotion facing devotional service, this is very typical way, Srila Prabhupad writes this, not facing the Lord. Facing devotional service and then the Lord will come. He will come to see you. Otherwise, you are sitting around facing the Lord. He may not be facing you. You are facing the Lord
but Lord may not face you, face towards you. But if you get up and if you are doing devotional service of the Lord, He will come to face you, shake hand with you. That’s the understanding Prabhupad emphasis on being active. So if we are active in devotional service and of course hearing about the Lord is a prime importance. Some devotees may not hear and just act that may also don’t work. Let us sit down and understand art of action.

yoga-sthah kuru karmani [BG 2.48]

This is Lord yoga-sthah situate yourself in yoga then establish your relationship with the Lord, link with the Lord, understand the Lord, understand yourself relationship, that is yoga-sthah and then Kuru Karmani, then you get up and perform activity. So this doesn’t say “Kuru Karmani, it Yogastha then “Kuru Karmani”. So this morning program that we have, this is for situating ourself Yoga-sthah. At the lotus feet of Krsna, understanding we are servants of Krsna this that and then Kuru Karmani.

mam anusmara yudhya ca (BG 8.7)

Two things mam anusmara and yudhya ca, two things are combined by the letter ca, anusmara ca, yudhya ca, so not only remembering and not only yudhya, not only fighting but while fighting or while remembering you fight, like that. So action is to be performed like that then, you are with the Lord and no reaction will await you. No reaction, if you take off, devotee some time, they take off flight at noon time, when the sun s up, up there. “Madhayan” time and if you fly at the speed of
approx. 1000 km/h from east to west. Are you able to imagine this, visualise this, taking off at noon time and you are flying in the westernly direction, with 100 km/h approx. What would be the experience. Sun would be always above you. Sun would be always just above your aircraft, you will never enter the darkness of the night, you will always be in light. If you stay with the sun, if you fly or run, whatever stay with the sun, then you are out of darkness.

Krsna – surya sama; maya haya andhakara
Yahan Krsna tahan nahi mayara adhikara
(Chaitanya caritamrita Madhya lila 2.22.31)

So that time factor, time is Krsna, and the time is used for acquiring Krsna by Chanting.

hare Krsna hare Krsna Krsna Krsna hare hare
hare ram hare ram ram ram hare hare

with full attention, attentively chanting, if there is distraction then reactions would be there. You will liable for punishment. Dandmahiti, punish him. So if we are with the Lord, while chanting, we are with the Lord, full attention, offence less chanting, but you can’t worry about offence less chanting only during chanting, no, if you want to chant, without offences then you will have to, while you are not chanting, you have to be careful. So actions we perform while, we are not chanting, those actions either they are gone help us to concentrate or be attentive during chanting or those actions are also going to distract us during our chanting. So it is like that chanting and not chanting time, other times, so we have to be careful, or be with the Lord all the time , 24 hours , because wasting time is , that is not allowed.

avyartha kalatvan
nama gane sada rucih
(cc. 2.23.18)

Such a nice statement nama gane sada rucih, avyartha kalatvan, arth means something substance or even economic for acquiring Krsna arth, vyartha means wasting time. avyartha kalatvan, so devotees know for this avyartha kalatvan, he does not waste his time and he is busy, not easy task, to be busy is not easy, In service of Krsna what is expected is that we stay busy. Khasn, anukhasn, ánu” means next moment also. “anukhasn” busy this moment, next moment, next moment, next moment, next moment then we are with the Lord, Lord is upadrasta, He is in our activities and Anumanta, is a sanction giver then he will sanction. What will he sanction. If he is pleased with you, and he has been mentioned here. Srila Prabhupad is mentioning that Lord is very very kind to the soul. Lord loves you. It is good to know this, Lord loves me. Okay thank you. I am included in the
list. So

man-mana bhava mad bhakto
mad yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo si me
(BG 18.65)

Priyo-si, you are Priya, you are very very dear to me, of course this statement is addressed to Arjun. But, is only Arjun very dear to the Lord, or others, or everybody is dear to the Lord. What do, you this. He is dear, all his parts are parcels are very dear, that is why knowing this, we also respect, all the parts and parcels of the Lord. Why? Because they are very dear to the Lord that they are Lord’s people, Lord’s part and parcel knowing this devotees very respectfully towards other living entity, other soul as if, atmavat sarvabhuteshu to that extent, atmavat sarvabhuteshu satvanaam, mention here all the living entities, they are part and parcel of the Lord. So knowing this that Lord’s people, the devotee love them, serve them and respect them. Amanina manadena , Lord loves them, because lord likes them and in endeavour, of us. Endeavour to go back to Krsna, what else would be there for us to succeed in going back to Godhead. If Lord doesn’t sanction, Lord doesn’t
want, Lord is not interested in this. What chances? Zero.

If Lord doesn’t want, Lord is not in favour of this idea, you going back to godhead. So this is, the saving race is this, Lord more than we want , Lord wants us. Lord likes us, Lord loves us. “haramkhor” Lord is so kind that he doesn’t hear what? Hey, He doesn’t hear. Oh! did he say Ram? He just said “haraam”, but kindly Lord, Hey, did he say Ram? He said Ram, yes, yes, yes, he said Ram. So that’s the kind of attitude Lord has towards living entity. He is very much interested in us. He has

not forgotten us, we may forget him. He remembers us and as we are reading here and everywhere that, why does he stay with us, wherever we go, he is with us. Does anyone else stay with us. Hey, you now next life. I will be a pig, my dear wife, or my dear children, would you like to join, they will say, Bye! See you later but doesn’t matter you are going to be in the next life, Lord is going to be there.

Whether you become a dog or a pig, whatever you become, Lord is there. Lord never ever leaves the living entities. Living entity alone, hoping that you will one of these days, you will turn to me. One of these days you will have this thought of me. You will think of me, you will and for little something he does, Lord want to give credit and put him on the path, on the way back to him. Lord is so kind like that. Any service, I was just thinking this morning that okay, you will get some
employment in spiritual sky, in Krsna’s abode, any services okay or any service. No, no, unless I am given this past, I am not gone accept that, anything. As well Lord Caitanya Mahaprabhu said, dhuli sadrsam vicintaya.

Just make me particle, dust, sticking to your lotus feet, that’s all. You don’t even have to make me crown on your head, or some locket, ornament around your neck, hanging from your neck, no, no, just a dust particle, anything is fine. You are all okay with that, anything any service or you have some demand. I will find out, anything is okay. That is the way dhuli sadrsam vicintaya.

ayi nanda tanuja kinkaram and then Chaitanya Mahaprabhu said my dear Lord, I am your servant, what about my payment. Lord Chaitanya Mahaprabhu in that Sikshashtakam prayers at the end of Chaitanya Charitamrit, Lord Chaitanya Mahaprabhu he has to relish this sikshashtakam verses, take each verse, sometimes you spend whole night with one verse, this contemplating, relishing, mood of one verse of that ashtakam, make some comments, statements. So there when he talks about ayi nanda tanuja kinkaram. Chaitanya Mahaprabhu said, my dear Lord, I am your servant, what about my salary, vetan, this is vetan, salary. But I propose that you give me salary in the form of some “prem Dhan”. Give me some love, that would be my salary. At the end of the week, at the end of the month when it is time to give, make a payment, give me some Love, that’s all. Let love be the
payment. Chaitanya Mahaprabhu expresses the sentiments like that.

antah purusa rupena
kala rupena yo bahih
samenvety esa sattvanam
Bhagavan atma mayaya
(SB 3.26.18)

By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements keeping Himself within as the Supersoul and without as time. Time is running, we have to catch up with the time.

Any comments/ questions.
Krsna is all, good, Ya he is all good, then why the Bad exist.

Krsna is all good, the bad exist to help you to turn you to God. Latoon ke bhoot, baton se nahi mante, there is some bhutas, some ghost, they need some beating, they don’t go for a good advice, they want some kick, then they come to the senses. The world is so designed by the Lord, so that , so called bad is also good. It also helps to turn to God.

dukh mein sumrin sab kare
sukh mein kare na koi

This trouble is there, so when there are adverse conditions, something difficulty, some trouble, this, that. Oh! My God, then we turn to God. Just recently some scientist were doing some extra ordinary, experiment collider, whatever the name is. In Europe some place, high speed particle, the speed of particle, that particle would go seven times around the earth in one second, something like that goes seven circles in one second, went seven times around the earth with a speed. So it is quite
a scary thing, some people were scared, people committed suicide and there is also report that more people were going to temple. They thought some trouble is coming, Let us go to God. So those, so called bad things are good because the purpose is ultimate good for the living entity. They come into the senses, sooner or later because of that punishment factor.

Remembrance and knowledge comes from Krsna

Vrndavana [58:11]

Srimad Bhagavad Gita As It Is chapter 15th text 15
sarvasya caha? hrdi sannivisto, mattah smrtir jnanam apohana? ca, vedais ca
sarvair aham eva vedyo, vedanta-krd veda-vid eva caham
Translation and purport by Srila Prabhupada ki jai.

I am seated in everyone's heart, and from Me come remembrance, knowledge

and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas

Purport:

The Supreme Lord is situated as Paramatma in everyone's heart, and it is from Him that all activities are initiated. The living entity forgets everything of his past life, but he has to act according to the direction of the Supreme Lord, who is witness to all his work. Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart. He awards the different fruitive results. He is not only worshipable as the impersonal Brahman, the Supreme Personality of Godhead, and the localized Paramatma, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to the people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Krsna, and Krsna in His incarnation as Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives the real understanding of Vedanta-sutra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, the giver of knowledge in the form of Vedas and as the Supreme Personality of Godhead, Sri Krsna, the teacher of the Bhagavad-gita. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful.

Antahpravistah sasta jananam. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord.

Although he forgets, the Lord gives him the intelligence to renew his work where he ended his last life. So not only does a living entity enjoy or suffer in this world

according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand Vedas from Him. If one is serious to understand the Vedic knowledge, then Krsna gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Krsna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all Vedic literature, beginning from the four Vedas, Vedanta-sutra and the Upanisads and Puranas, the glories of the Supreme Lord are celebrated. By performing Vedic rituals, discussing the Vedic philosophy and worshiping the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krsna. The Vedas give us direction to understand Krsna and the process of understanding. The ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra confirms this in the following words: tat tu samanvayat. One can attain perfection by understanding Vedic literature, and one can understand his relationship with the Supreme Personality of Godhead by
performing the different processes. Thus one can approach Him and at the end attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse, however, the purpose of the Vedas, the understanding of the Vedas and the goal of Vedas are clearly defined.

So He is everything we are nothing. He is everything. He is this He is that.
aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy annam catur-vidham [BG 15.14]

That we were reading yesterday, I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff. I digest caturvidham, catur-vidha-sri-bhagavat-prasada [ Guru Astakam verse no.4]

That caturvidham, four kinds of annam pacami I digest? Let me digest it. Let me digest. We should be saying let Lord digest it, you know. Not that I digest. I don’t digest. It is Lord who has to digest. We could do some yajna, may be? Well, ya, we could do some yajna. And then what happens? Then there are rains, from the rains comes the grains so again. 'Hari sarvatra giyate' that is mentioned here. Lord is glorified. So we glorify the Lord that is yajna, sankirtana yajna or sometimes svaha, svaha, svaha. There also He says I am the ghee, I'm this, I'm that. And there is yajna, all the ingredients of that yajna, that's me. So you have performed and yo that yajna.

And then there is, annad bhavanti bh?tani, parjanyad anna-sambhavah [BG 3.14]

There is anna and then you eat that but then again, you cannot digest it yourself. You need help to digest food that is in you. And again once it is digested, you just need to get that out there are other arrangements in the body, other demigods are doing different things, controlling different parts of your body, different areas and so He is, He is there throughout.

And in this verse from Him come knowledge, from Him comes remembrance, from Him comes forgetfulness also. And He is the one 'sarvasya caham hrdi sannivisto' and situated. It's translated here as I'm situated in the hearts of all the living entities. So 'sannivisto' 'vis' means to enter, Lord enters and then He is situated there. And 'sannivisto' means nicely samya prakare na 'sannivisto'. Once He gets there He is there, He is there to stay, not that temporarily He is there or He is in and out. That's not the case, sannivisto. He is there, or He situates Himself nicely in the hearts of all the living entities.

Our life is either is full of remembrance or full of forgetfulness. So He has control over all our thoughts, knowledge, remembrance, forgetfulness. I found the definition of remembrance: that aspect of knowledge, which seeks out sensations of objects previously experienced. Remembrance has something to do with the past, and you perform some activity or some aspect of knowledge. And you seek out sensations of the objects or persons previously experienced or this could be the remembrance of this material world. And we are forgotten. And Lord is there to remind us. Srila Prabhupada few times has mentioned in the purport that we give up the bodies so we die and there's another life but then where to continue we don't know.

But Lord makes, the present lives connection with the previous one, where we ended from there we continue, we go to sleep and we get up in the morning and we continue exactly kind of where we had stopped or ended last night. So, death is a kind of long sleep is a different kind of sleep. And you get up and you begin but how do you begin, someone is giving you a dictation, someone is reminding you and you continue. So that's one thing in relationship with this body and material worlds some things you are reminded of that is remembrance and you continue your life here.

But this remembrance is not only in connection with this world and this body but, but as Krishna says, man-mana bhava mad-bhakto mad-yaj? -ma? namaskuru [BG 9.34] Remember Me, remember Me? Do you remember Me? So, also the previous experience we were with Krishna in the past long, long long ago we were with the Lord and then there were dealings, and there were experiences and remembrances, staying up, you are reminded again of those your interactions with the Lord, your dealings, your rasa all that with the Lord. What did the gopis do? Mainly they know two things. One is to remember and other one is remember.

Only remember and remember or we say remember, and they know only one thing remember and not forget, meaning remember, right? Actually they know only one thing they don't know two things. Remembrance and forgetfulness, but forget, not forgetfulness, not forgetting means remember. So only thing they do is remember, they remember all the time. So, 'man mana bhava' so remember Me.

So remembering, remembering Krishna, remember, I don't know how the word remember word from what Latin root or how it is formed may be you know, but just by seeing this word 're' remember, I'm reminded myself. So there's some connection with the past. Remember, remember, this kind of reminding us remember, remember, something with the past, so forget Yeah, there's some space here. So, remembrance and forgetfulness of this material existence, this is just the dvandva day and night and this and that in and out and man and a woman and sukha and dukha. So, likewise another kind of dvandva duality of his existence is remembrance and forgetfulness, remembrance and forgetfulness, remembrance and forgetfulness. But the goal is to go beyond this remembrance and beyond the forgetfulness of this world, what you would like to do remember things of this world? Or you would like to forget things of this world, which would you like to do? Forget? Or remember, forget then what happens you forget, I think this half, the half the battle is won, may be you are forgetting, forgetting things of this world. So you want to go beyond. Well, something like that, I was trying to remembers and forget, go beyond that. And then that is remembrance of Krishna. And that is a perfection of our lives. To remember, Krishna, mattah smrtir jnanam apohanam ca. This verse, from Me comes knowledge, from Me comes remembrance, from Me comes forgetfulness, but we wish that we get remembrance of knowledge about Krishna, remembrance of Krishna and the forgetfulness of this material existence and material. Then there is forgetfulness of God, people have forgotten God so much that some people boldly declare that God does not exist. You come across some people like that? I mean, some of you were like that. It's possible, other day some person said that to me, I was such a fellow. Not only we forget God, but we declare that He does not exist. Isn't that amazing thing.

Lord here says, I'm seated in the heart of the living entity. So between heart and mouth it’s not less than one foot nine inches away. People say God does not exist, but He is, God is just there. God does not exist. God is right there. God does not exist. God does not exist. So those who say God does not exist, this is forgetfulness. Isn’t it? So total forgetfulness of God and they declare that God does not exist. Not good. In the beginning, we said He is cause of all causes. Seems that He is everywhere. He's controlling our every affair, every move that we make, He is there, He is a cause. If that is the case and if someone is making the big statement, that God does not exist, who's making this statement? If we close our eyes and boldly say God says that He does not exist, simple answer infact, who says that God does not exist? Infact this God who says, Okay, go ahead. Go ahead and say, be happy that I do not exist or God does not exist. Hello, hello, hello someone is knocking at the door. Son, a little boy opens the door. Is your daddy here, I would like to see him, a little boy goes in to find his
daddy. But his daddy is not interested to meet that fellow at the door, his friend but he is not interested. And he tells his son, please go tell my friend that I am not here. And innocent and straightforward child runs back to the door. And he says my daddy said: What did he say? He is not here. My daddy said “My daddy said he's not here. He's not there.” Who said? Daddy said. What did he say? He is not here. So, God does not exist, God does not exist who is saying this. God is saying you like to say so. Go ahead. I can also give you some arguments, some mirch masala. Some spicing if you want to do some logic, some argument is all there. He could prove and be convinced that I do not exist. And this is a forgetfulness part, 'mattah smrtir' that is remembrance, 'jnanam' that is knowledge. 'apohanam ca’ that is forgetfulness, from Him comes forgetfulness. It cannot be that God exists.

In one man, regular person he has a vision he has eyes he's seeing the sun and next to him there's a blind man, the blind man declares the sun does not exist, the sun does not exist I say sun does not exist. What is the value? Who says sun does not exist? The blind man says sun does not exist so what is the value of that statement? Person next to him with good eyesight he is seeing the sun right there, someone is remembering someone is seeing.

"santah sadaiva hrdayesu vilokayanti" [BS text 38] Lord says here that I'm- I'm in
the heart of all the living entities 'sarvasya caham hrdi sannivisto' I'm in the heart of all the living entities "suhrda? sarva-bh?tana? [ BG 5.29] as Krishna says in the fifth chapter 'suhrda? sarva-bh?tana?' I am in suhrdam, I'm in the heart I'm a friend well-wisher I'm in the heart of living entity.

"hrd-dese ’rjuna tisthati" [BG 18.61]

'hrd-dese' Arjun, oh Arjun tisthati. I reside in hrd-dese, dese means country, Bharat dese, this dese, German dese, that dese this says is I stay in a country called heart,

hrd-dese "?svarah sarva-bh?tana? hrd-dese ’rjuna tisthati" [BG 18.61]

So, oh Arjun I stay in the heart or the country called heart and hearts of all living entities I stay I reside. So, residing here in Vrndavan and hearing or knowing about Krishna's rasa dance pastimes. During that past time Krishna expands Himself as many gopis those many Krishna’s and probably you are thinking how fortunate are those gopis. Krishna expands Himself and He's with each gopi, one gopi one Krishna, one gopi one Krishna, one gopi one Krishna, one gopi one Krishna. Well, here the story is not much different. One living entity one Krishna, one living entity one Krishna, one living entity one Krishna, one living entity, as many living entities are there. There's many Krishna, are those many expansions of Krishna are in the hearts of all those living entities. How? Then think Krishna is partial partiality, only for gopis, He's expanding, but what about me, you know, me? What about me? So as he expands Himself and His each gopi dances with each living entity, is residing. Every other family member, if you say, my dear wife or husband, you know, in next life. I may, who knows, I may end up becoming this or that hog or dog. You would like to join me? Dear wife or dear husband will say, see you later just now coming. But the Lord He will accompany you there. He'll be there wherever you go. Who is more kind? Who is your friend? Who is closest to you? Krishna, Krishna, Krishna, Krishna is that friend, He never leaves you alone.

He is always with you. Friend in need is friend indeed. He is always with us. So that's kind of half the story here in this verse.
There is other part "vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham" [BG 15.15] aham.

So not only He is there as a supersoul, in hearts of all the living entities, from Him comes knowledge, remembrance, forgetfulness the forgetfulness, there are already a lot of things. But in the top of that is also 'vedais ca sarvair aham eva vedyo.’ That He appears, I was reading, looking at the commentary that said, Lord appears as Badrayan. So Lord appears as Vyasadev and He sets standard of knowledge. All that we need to know is, is there in the Vedas, the vast body of knowledge, 'vedais ca sarvair aham eva vedyo', and in fact, Lord says here you study the Vedas, what for? 'aham vedyo' I am to be known so He appears as Vyasadev, He creates whole body of knowledge Vedas and then Puranas, Vedanta Sutra, of course talks here. Vedanta karoti, so the creator, compiler of the Vedanta, Lord is the doer, compiler of the Vedas and Vedanta. The end of knowledge, the conclusion of the knowledge and conclusion of knowledge is the Lord. The acquired knowledge and the conclusion of that is pointing, fingers are pointed towards the Lord. You study the sastras, Vedas and Puranas and Srila Prabhupada is quoting "yo sau'sarvair vedair giyate" [Gopala- tapani Upanisad confirms]. In all the Vedic literature beginning from four Vedas, Vedanta Sutra and Upanisads and Puranas. The glories of the Supreme Lord are celebrated "Harih sarvatra giyate", adav, madhye, ante [CC Adi 7.131]

'Harih sarvatra giyate', adav in the beginning, madhye in the middle ante at the 'end harih sarvatra giyate'. harih sarvatra everywhere He is glorified "vasudevah sarvam iti" [ BG 7.19]

So when you come to that conclusion, 'vasudevah sarvam' yes, yes. Now I have come to conclusion. 'vasudevah sarvam'. "bah?na? janmanam ante" [BG 7.19]

Right? You spent so many lifetimes, lifetime after lifetime and studying sastras, Vedantas and now you have become jnanavan means you have become full of knowledge. So what is how much you have to know? Krishna says elsewhere Bhagavad Gita with 'Vasudevah sarvam' quote and quote, in English quote and quote, 'Vasudeh sarvam iti' this much. How much you have to know 'Vasudevah sarvam', Vasudevah is all in all. This is Vedanta this is being jnanavan, full of knowledge. This place is full of knowledge. How? What does he know? 'Vasudevah sarvam'. He has found out, he has come to conclusion 'Vasudevah sarvam' that much he knows 'Vasudevah sarvam', Vasudeva is all in all. That's Vedanta. 'vedais ca sarvair aham eva vedyo' I'm to be known by the studies of the Vedas, the Puranas. But if you have only found out Brahma in Varanasi, Caitanya Mahaprabhu went to Varanasi and air, that atmosphere was filled with Brahma Brahma, aham Brahmasi, Brahma, Brahma.

sarva? khalv ida? brahma

Everything is Brahma, ekam eva adhvitheyam only one adhvitheyam, there's no one else. This is the language they are talking everywhere Brahma, Brahma, Brahma, Brahma. And they are proud of their studies of Vedanta ' vedant vakyasu sada ramantah' they say.

' Kaupeenavantah khalu bhágyavantah khalo bhagyavantah' . We are very fortunate, we wear only kaupeen, we are kind of vairagi's. We wear only kaupeen and we are very fortunate. And what do we do?

'vedanta vakyasu sada ramantah'

We are studying Vedanta all the time. 'Vedanta vakyasu sada ramantah' so they are studying Vedanta. But not coming to the right conclusions. They're only going up to Brahma. But what about Paramatma as mentioned here, 'sarvair aham vedyo' or 'sarvasya caham hrdi sannivisto "brahmeti paramatmeti, bhagvan iti sabdyate" [SB 1.2.11].

They only go up to Brahman and they think that they are very fortunate. They study vyakran, grammar, and all that, but they missed the boat. They certainly missed the flight that goes back to home, merge into some kind of Brahman and get lost and suffer more. Although Shankaracharya was there to propagate impersonalism, that task was given to him by the Lord. While he was in Varanasi, the same Varanasi there was very elderly person, old fellow infact, that he was still studying the vyakran and the grammar and he was remembering sutras and he was doing he was so much absorbed in that Shankaracharya, noticed that old fellow and you're still only studying grammar, you should move forward, use this knowledge of vyakran to study Vedanta and find out the ultimate reality.

Anyways, his words he said, 'bhaja govindam, bhaja govindam, bhaja govindam mudha mate' You fool ‘bhaja govindam’ you worship Govinda.

prapte sannihite khalu marane nahi nahi raksati dukrin karane

Part of vyakran-grammar called dukrin karane. So when are you going to worship Govinda? Bhaja Govinda, so they spend their time studying grammar all life or even if they finish that and get to study they only claim that they're studying Vedanta but they don't come to the right conclusion. They're very badly influenced by the advait, the monism that philosophy. But its very fortunate to be, to come in contact with vaisnava and that parampara, evam parampara praptam then 'vedais sarvair aham eva vedyo' then there is Bhakti Vedanta, Bhakti and Vedanta, end of Vedanta is you take to bhakti life or life of devotional
service.

Anyway, I think we should be winding up also. And just one last so many nice wonderful points here in this verse and the purport and you could spend days talking, hearing understanding and not getting up not leaving until we have understood, the close the doors and windows and not leave this room till we really understand. You understand. So many points, one verse is enough to understand Krishna. You don't even have to understand whole Bhagavad Gita one verse. We're good at this and there's one verse and not even the whole verse sarvasya caha? hrdi sannivisto.' Just one fourth of the verse, Lord is situated in the hearts of all living entities. All living entities include me the entity; I'm also one of those entities. I am not an exception, in my heart also, Lord is residing. So to understand, to realize that God resides in my heart. It's good to know right? This is good to know that Lord loves you. God exists and God loves you. Who loves you? God loves you. He should be loving you. Because you are very dear to Him. He loves you. What good is someone around the corner loves you there's one thing and then God loves you which one you would like? Whose love you care for? God loves you, you like that? God loves you He exists in my heart and He loves you and He likes you and He's looking for you and He's wanting you back home and that's why He's sitting in your heart trying to get rid of any obstacles, so that you could clear the path and go forward.

In Sanskrit, in Sruti mantra 'Antah-pravistah sasta jananam' [BG 15.15 Purport]

'antah-pravistah' Lord enters the heart of all the living entities. And then it becomes sasta jananam. Of all the living entities, He becomes sasta, means to control or regulator. So, He enters us and He becomes regulator, 'sasta jananam' of all of us. So, He could allow Him to control you with some other ideas or own ideas and then Lord creates the facility. He alone enables the jivas to enjoy in the material world. So, there's one thing He does or is one of the key purposes of creation to enable the jivas to enjoy the material world, another one is He, He enables jivas to get liberation or to get Him get up to Him. So, He is doing these two functions. So if we could allow Him not interfere but allow Him so that He enables us dictates us, He regulates us in a fashion so that we get to Him, we outreach Him.

Everything is Vedanta, everything is the works of Vyasadeva and something that is not in Vyasadev's compilation it is not to be found anywhere else. It is a statement like that, I forgot the Sanskrit of that says, something that is not found in the Vedas the verse compilation of Srila Vyasadeva if it is not there it is nowhere else. But whatever wherever we find the truth that is already included and works out Srila Vyasadeva plus much more plus something that is not found anywhere else is found in in the compilations of Srila Vyasadeva. So we have all of that, He is within us, within the heart and guiding us and then from outside. All this literature is also created. And then it also sends His representatives

[sakshad-dharitvena samasta-sastrair [ Sri Sri Guru Astakam verse7]

and all that. And they help us to understand those, those Vedas of sastras. In so many ways, God facilitates, Krishna facilitates, facilitates our liberations or our going back home.

Okay, any questions or any comments?

Devotee 1: Knowledge and forgetfulness He's controlling everything, then? What is our role? We don't have to do anything because He's doing everything? We will think about Krishna. That's all. We don't have. Means nothing is there in our hands. It is all in His power. So why should we think about anything, we should only think about Krishna. We can't do anything without His consent. If He allows us to do whatever we want to do then we can do, it is not in our hand we can't use our brain, we can't use our mind.

Maharaja: Good, please do that. You have come to the right conclusion. Do that, just remember Him. Let all the nonsense stop and let the truth prevail. And let that truth guide us in our wanderings. And we will be heading back home, straight back home.

Devotee 2: What is the gap between remembrance and knowledge because there were three aspects you mentioned? Knowledge, remembrance and forgetfulness, and remembrance and forgetfulness was separate from knowledge. If we understand then how do we connect, knowledge with remembering? Maharaja: Remembering knowledge is remembrance and absence of it is forgetfulness. God exists, is a knowledge God exists. It's called astik the person who knows who access that, that God exists, this is a knowledge, the body of knowledge. And then remembrance is that you have experienced or you have interaction from the past with the Lord and you knew the truth or knowledge, you're full of knowledge. Now that is to be revived. And that is a remembrance or reminder, reminder of the knowledge and reminder of the facts. Something exists God exists and remembrance. Remember, remember my friends remember my friend? Who is that friend, did I ever meet Him? How did He look like? We spend a few minutes and reminding and remembering and the knowledge that from the past of my friend, my friend is revived. And you remember something like that? Okay.

Devotee 2: Thank you very much Maharaja for your eloquent discourse. You talked about going to back, that back to Godhead, there is a stage called a prema bhakti where tears come from your eyes and you dance like a madman. And that kind of stage very, very rare to achieve. Is prema bhakti a pre-requisite to going to back to Godhead?

Guru Maharaja: Things kind of happen faster, during the last moments, when you are facing the last moments ‘ante narayana.’ When ‘ante’ is there things are happening faster and there may not be long spans of where that candidate has visible sadhana. He doesn't perform visible sadhana. So there may not be visible, or no time or years or months for him to exhibit or display or even experience the astavikaras or the bhavas trembling of the bodies and perspiration and tears and stand and last moments as person closes his eyes and is leaving. Things move very, very fast. And he's going through a lot of things. Lot of things are cleared and cleansed enabling him of course this is mercy of the Lord and the prayers of the Vaisnavas and spiritual master and all those factors. So prema bhakti it's not a new thing to the soul again. As we're talking of remembrance, remembrance is that aspect of knowledge which seeks out sensations of the objects previously experienced. God loves you and soul loves God also, soul loves Krishna. It's only misdirected. We put our love in wrong place, wrong person and we end up giving our hearts and lives to so many undesirable. So, living entity has love for the Lord and living entity has experienced the prema for the Lord in the past, highest bhava and prema. So, it is that is to be revived.

Seeking out those sensations previously experienced or you may not, we may not have opportunity to see others symptoms of their love for the Lord. It is also kind of private personal affair. And that also could be explained, the devotees could not display but conceal their symptoms and their love for the Lord not make a public display. But they are there not showing or exhibiting that they are there and that Bhagavatam says, I could only paraphrase; I think in that verse there "taravah ki? na j?vanti, bhastrah ki? na svasanty uta" [SB 2.3.18]

Do not the trees live long life and as mentioned that ‘What good is long life?’ just what should I say, just the fully Krishna conscious life briefly practiced, briefly experienced; briefly even momentarily experienced is far better than a long life.

Ajamil was the first was Namabhasa and chanting was not pure then he was transferred to Haridwar and he continued to practice for a little longer and the next time Visnudutas were there first time they did not bring him back home because he was lacking, there was some shortcoming, shortfall. Then he was allowed to practice for a little longer and then he made up then another time there was a landing of the vehicle from the another world and he was given a lift right back to home. So certainly full development of love of God, full development of Krishna Consciousness has to be there that's the prerequisite for,

"ya? ya? vapi smaran bhava? tyajaty ante kalevaram ta? tam evaiti kaunteya sada tad-bhava-bhavitah"[ BG 8.6]

So even for a moment if you experience that love of Godhead and then as said forever you are with it. When you are in that situation and that last moment comes, you don't look for help from outside “where's my family doctor? And where is this and that or my family members mummy,daddy,son” and then he’s lost, then he will stay behind. He's already stuck but he has cut all the bonds and strings attached and is begging “they say you’ll remember when you're in trouble you remember God more than otherwise you remember”; normally you don't ["vipadah santu tah sasvat" SB 1.8.25]

that is why the smart lady Kunti says, “Oh

God please keep sending the trouble, let there be calamities because when they come, I'm going to run to you and when that happens ["apunar bhava- darsanam"SB1.8.25] then I don't have to take the birth again.

So the toughest calamity kind of situation is when death is there so that's when and how Ajamil you know Narayan, Narayan and luckily he said Narayan and he did not say Tinku or Chinku or Pinku or… he said Narayan and Narayan Dutas appeared and but you know he was helpless. He was helpless, helpless. So if it is “Hey Krishna hey Govinda” not that let me help myself and Draupadi is battling with Dushyasan with both the hands and tug of war and then only with one hand let me help myself you know, at least a little bit that also wasn't working out but when there was full 'meri doli tere hath' then Krishna appeared.

So those moments, not look for any external help and face Lord and pray to the Lord and all that, that happens and lot of things are going to happen that time. And he will make a lot of progress. And he will end up going back to Godhead or this will get there close, close to that. Okay may Krishna be with you, you are in Vrndavan.

Krishna Balaram Ki Jai
Srila Prabhupad Ki Jai

Gaur premanande hari hari bol

Krsna’s idea is beneficial to everyone

Mayapur [46:55]

Reading from Bhagavad  Gita , Chapter 2 text number 9. Bhagavad Gita was said in morning and we are hearing in the evening.  We are seeing the Lord, we are seeing the Lord. You have all seen, where is He? So we all like to see Him.  We all like to see Him and it is very important that we hear Him. People like to see Him but not hear Him.  But we should come to the temple, to see the Lord and to hear the Lord.  So we have seen Him, He is standing right before our eyes, please all take darsana. Please look, look, look.

jai shri shri radha madhav asta sakhis vrinda ki… jai

In fact we will see Him more by hearing Him.  The way to see the Lord is not with the eyes but in fact with the ears.  We see more with the ears than with our eyes.  So you all, I mean we also are visitors besides all are ISKCON devotees sitting here.  We have some guests also with us.  So we welcome them all, welcome devotees and guests also.  As we said that Krsna spoke Bhagavad Gita in the morning, not this morning, but 5000 years ago in Kurukshetra.  He spoke Bhagavad Gita during early morning hours. You all agree, understand the meaning that he spoke in the morning, not during lunch or after his dinner? He spoke in the morning;sun was rising in the east.  Army had already arrived and there were two camps; the Pandhava camp and Kaurava camp. And then as is the rule for dharma yudha, at sun rise they commence the battle and it goes all day long and then at sunset, fullstop.

So that particular morning, it was also day ofekadasi, Mokshada, name also there of that ekadasi, Mokshadaekadasi.  So we know who spoke, where He spoke, what time He spoke, what did He speak, everything is very clear.  So here in the  temple every day we read, one verse, one slok, one statement of the Lord.  So in fact, Krsna begins His speech, His dialogue, His conversation with Arjunaa in the second chapter of Bhagavad Gita.

First chapter of Bhagavad Gita is  also Bhagavad Gita, but it is not technically song of Krsna, Arjuna and others have spoken more in the first chapter. Then Sanjay also speaks, makes his comments.Three parties were listening to Bhagavad Gita, at the same time, simultaneously.Arjuna was, of course, it is meant for Arjuna, it’s also meant for you and as Krsna dialogue was happening  inKuruksetra, Sanjay also was able to hear in Hastinapur at the same time.  Doordarsana, Doorvani, television.  So these are the two parties and the third one there was a tree, not far from where Krsna and Arjuna, the dialogue was on, settled in a chariot and very next to , very close to the chariot.  There was a tree, that tree is still there.  You go and see that tree even today, the tree is standing.  Even tree has become immortal by the hearing of Bhagavad Gita and what to speak of us.  So Sanjay is also one of the speakers or communicator of Bhagavad Gita.  So today’s verse is spoken by Sanjay Uvaca.  So please repeat after me.

sanjaya uvaca
evam uktva hrsikesam
gudakesah paran tapah
na yotsya iti govindam
uktva tusnim babhuva ha [BG 2.9]

Sanjayahuvaca – Sanjaya said; evam – thus; uktva – speaking; hrsikesam – unto krsna, the master of the senses; gudakesah – Arjuna, the master of curbing ignorance; Param-tapah – the chastiser of the enimes; nayotsya – I shall not fight; iti – thus; govindam – unto krsna, the giver of pleasure to the senses; uktva – saying; tusnim – silent; babhuva – became; ha – certainly.

Translation

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, “Govinda, I shall not fight,” and fell silent.

Purport

Dhrtarastra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession.  But Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies [paran-tapah].  Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto Krsna, the supreme spiritual master, as a disciple.  This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self- realization, or Krsna consciousness, and would then surely fight.  Thus Dhrtarastra’s joy would be frustrated, since Arjuna would be enlightened by Krsna and would fight to the end.

Arjuna said, ‘nayotsya’,  I shall not fight and he is addressing “Govinda” O Govinda, I shall not fight.  He said this much and ‘tusnimbabhuva’ and he became quite or silent, felt silent, that’s  good news for Dhrtarastra that Arjuna is not gone fight.  O! That is wonderful, that is what I was looking for.  Arjuna is not going to fight, my children would be spared or they would become victorious, if Arjuna did not fight. But in this verse, Sanjaya as he is talking to Dhrtarastra, he is describing Arjuna as “parantapah.”He is the chastiser of the enemies and Srila Prabhupada in purport is pointing out, temporarily he has been over whelmed by this affection, family affection, family ties, moha, illusion, but as he would be listening to Krishna, becoming his disciple, and then coming out and then he would be chastising, fighting, killing enemies and becoming victorious.

So Arjuna had come on the scene with determination to fight in the beginning seated in a very special chariot.

svetair hayair yukte mahati syandane sthitau [BG 1.14]

The first chapter says that the white horses were pulling the ‘mahatisyandane’ very special, expensive, nicely carved chariot. ´madhavah pandavas caiva’[BG 1.14]and in that chariot two personalities are sitting Madhava and Pandava and this Pandava is Arjuna.divyau sankhau pradadmatuh[ BG 1.14]and soon both of them, they blew their transcendental conch shells.  Krsna blew His conch shell called Pancajanya  and the name of Arjuna’s conch shell Devadattadhanan-jayah.  Devadatta was the name of the conch shell and the names of other pandava’s conch shells is also mentioned.  So Arjuna was very much eager to fight.  So before beginning of fight, he was desirous to see his enemies, please show me who they are? Who do they think they are, they want to fight with me.  Please bring by chariot forward.

senayor ubayor madhye

ratham sthapaya me cyuta[BG 1.21]

Arjuna says, “senayor ubayor madhye” in between two armies “rathamsthapaya” please get my chariot situated in between two armies.  So immediately, here Parthasarthi, Lord has become the Chariot driver of his devotee. In His left hand He has ropes of the reins of the horses. Lord is having whip in His right hand.  So He already started moving chariot forward.  Soon the chariot was in between two armies, closer to the enemy camp, enemies and Arjuna is seeing who has come, who has assembled, that time as Arjuna is observing the army, enemy camp, enemies.  Krishna says “pasya”see, just see,

pasyaitan samavetan kurun iti [BG 1.25]

All those who have assembled here are none but the Kuru’s , Lord is giving some hint to Arjuna, oh you wanted to see just see, who has come to fight with you or you have to fight  with Kuru’s they are Kuru’s , you are also Kuru’s, same family, wake up Arjuna.

So not only Arjuna is seeing but Lord is also showing, getting his attention, just see, just see, Kuru’s have come to fight with you, same family.  So by seeing and by hearing the whole chemistry inside, within has changed, changes very fast, very quickly.  Now his blood was boiling, take my chariot, he was getting ready, sharpening his arrows, or his wanted to see, but now as he has seen and heard from Krsna also just five words.

pasyaitan samavetan kurun

Just four five words, these are the only words Krsna speaks in first chapter of Bhagavad Gita nothing more nothing less. Then Arjuna begins trembling, his body shaking, sidanti mama gatrani[BG1.28]my body is trembling, mukham ca parisusyati [BG 1.28]my mouth is drying up, gandivam sramsate hastat [BG 1.29]GandivhaDhanush, the bow is slipping right out of my hands. Could you fight if you are shaking, can you fight? No,  you have to be very steady, focused, motionless. So many things are happening in his mind, all body are there and then Arjuna is also thinking, he is expressing himself now.

sreyo nupasyami hatvasva-janam ahave [ BG 1.31]

I don’t see any benefit, no sreyo, no long term benefit, really killing hatva sva-janama havein this horrible battle, killing our own family members, I don’t see any benefit and I am not interested.

na kankse vijayam Krsna nacarajyam sukhani ca [BG 1.31]

Krsna I think he is making himself very clear, I don’t want kingdom, no happiness, I am not interested in this and then Arjuna keeps talking more and more and more.  So many concerns, what about this dharma, what about jati dharma, what about kula dharma, what about this, what about that.So many dharmas, so many concerns, so many issues.

So with each additional idea that he presents, he is deviating more, he is more and more deviation.  This is a way to go but with each idea is turning away from Lord’s idea and soon he would be hundred eighty degrees and this is where is the verse, tusnim babhuva.  I am not going to fight. This fighting, this was Lord’s idea, Lord’s desire, Lord’s plan.

paritranaya sadhunam
vinasaya ca duskrtam
dharma samsthapanarthaya
sambhavami yuge yuge
[BG 4.8]

I appeared, this is the purpose for which I appeared, this is dharma yuddha and this is meant to establish dharma and to protect the devotees like you Pandava’s  and kill the miscreants.  This is the vision of the Lord, the purpose of His advent.  But now Arjuna is not showing any interest in plan or vision or desire of the Lord. Narsimha dev ki Jai.

So earlier also, at the end of first chapter, Arjuna kind of he sits down, making it clear that I am not going to fight.  Sometimes you see the bulls or the he buffalo  pulling the cart  and big load and in summer season and it is hard for him to pull.  Sometimes the farmer is feeding the he buffalo, he is trying to push or pull the bull try to move it forward but when the he buffalo doesn’t want to move and he wants to make it very clear.  What does he do? He sits down and makes it very clear statement.   Okay this is it.  Now you know my dear farmer, I am not going to  move.  So the last statement of the first chapter was very similar also and also spoken by Sanjaya.

evam uktvarjunah sankhye
rathopastha upavisat
visrjya sa-saram capam
soka samvigna manasah
[BG 1.46]

Sanjay said,

Arjuna having this spoken on battle field, cast aside his  bows and arrows and sat down on the chariot,  his mind was over whelmed with grief.  So as Arjuna was talking to the Lord and what about this, what about this dharma, what about this, he was thinking that probably he is going to convince Him, He will be convinced.  So Arjuna was expecting yes, yes, yes, that is fine, what you say is exactly right.  Arjuna, I agree with you, forget this battle, let’s have breakfast, stop this. That is as Arjuna was talking and talking and talking in the first chapter.  It is like Arjuna Gita, not Bhagavad Gita so much ArjunaGeet, song of Arjuna, statement of Arjuna he was thinking oh this didn’t work, say something more now, for sure this statement will be convincing the Lord. So if not this, that one, probably Lord would say okay, okay that is fine, forget this battle and let’s go have the breakfast.  So Arjuna is sitting in the chariot making it very clear that he is not going to fight.  In fact Arjuna begins,

asru purnakuleksanam [BG 2.1]

He is in tears, Arjuna is in tears, could you imagine Arjuna, Arjuna is full of compassion and depressed in mind.  His eyes full of tears and now the second chapter, second verse.  This is where Krsna begins, officially begins talking.  The first thing that the Krsna had to say was, first thing that Krsna wanted to say, probably Arjuna was expecting that the Lord is going to praise my statement,  and appreciate what I have said congratulations, well done, well spokenArjuna, that was not the case. In fact Lord said

kutas tva kasmalam idam [ BG 2.2]

kutastva where from kutas tva kasmalam idam all that you have spoken that idam kasmalam, all this is rubbish, okay where is the dustbin, where is the dustbin, it should be dumped in the dustbin.  So this is Lord’s comment, it is comment on all that Arjuna had to say and Arjuna was thinking now, I am speaking now something very intelligent, very social concerns, this issues, that issues, family, tradition and this must be.  In fact when people read first chapter they hear Arjuna speak or they read what Arjuna has to say, they kind of agree with Arjuna.  Forget all other people probably when you read for first time.  I use to, I remember when I was reading, understanding the first chapter Arjuna statement this makes sense.  That’s right, you are right on Arjuna, yes go on speaking I was kind of what a man.

Arjunaki jai

Lord doesn’t say Arjunaki jai, not thumbs up and then a little more statement then Arjuna again speaks and he becomes silent, quite.  That is today’s verse and then towards the end of Bhagavad Gita, Lord is talking, concluding.  sarva-dharman what parityajya give up this varieties of religion, varieties of religion.  Why, why he is talking of this. sarva-dharmanwhat is connection of this, why Krsna has to say sarva-dharman, Arjuna you, sarva-dharman partityajya [BG 18.66]

Give up all varieties of religion, all thoughts, all this concerns, all this isms, all this why?  Is this in Bhagavad Gita context or in some other connections, right here in the first chapter, all the dharma’s. Some of the dharma’s, Arjuna has mentioned, what about this dharma, what about this, what about this.  Lord said, give it up these thoughts and accept my dharma, accept my dharma, not your dharma.  Give this up , this is all gambling, this is all mental speculation and gambling.  It is not only lottery and this and that as gambling but it is a bigger gambling, speculation.

I think, according to me, Arjuna this is according to me.  Arjuna is talking in the first chapter.  My opinion, Arjuna is talking in the first chapter and Krsna says give it up.

So the first word in the Bhagavad Gita is, what is the first word in Bhagavad Gita, dharma, the first world is dharma and last word is mama,  last word is mama, first word is dharma put it together, that is dharma, mama dharma my dharma, my law, law of the Lord that is dharma, that’s religion. Gita is dharma, so you have other ideas, accept Krsna’s ideas, original idea, for everybody, living entity and the society, the family and the country for the humanity and living entity like that.