Commentary onÇréla Bhaktivinoda Öhäkura’s

Çré Harinäma CintämaëiBhajana Pranali

“The Process of Performing Bhajana”

By Tridaëòé Swämé Çrépäda Bhaktivedänta

Vana MahäräjaKärtika 2009

document.docx10/04/2023

1. Introduction..........................................................................................1

2. DVD 1 & 2.............................................................................................1

3. DVD 3.................................................................................................29

4. DVD 4.................................................................................................51

5. DVD 5.................................................................................................66

6. DVD 6.................................................................................................81

7. DVD 7.................................................................................................97

8. DVD 8...............................................................................................116

9. DVD 9...............................................................................................125

1. INTRODUCTION

Çréla Bhaktivinoda Öhäkura compiled Çré Harinäma Cintämaëi.

Çré Harinäma Cintämaëi is the discussion between Çré Caitanya Mahäprabhu and Çréla Haridäsa Öhäkura, in Jagannätha Puré, on the topic of the holy names of the Lord, in particular the Hare Kåñëa mahä-mantra.

Çré Caitanya Mahapabhu and Haridäsa Öhäkura discussed the various aspects of the holy name including the types of holy name such as näma-äbhäsa and in particular the ten offences to the holy name and how one can can become free from offences to the holy name.

The last chapter of Çré Harinäma Cintämaëi discusses bhajanabhajana-praëälé , the process of performing bhajanabhajana.

The following are a set of classes given by Tridaëòé Swämé Çrépäda Bhaktivedanta Vana Mahäräja during Kärtika 2009 on the discussion by Lord Caitanya Mahäprabhu and Çréla Haridäsa Öhäkura on bhajanabhajana-praëälé.

2. DVD 1 & 2

Lord Caitanya Mahäprabhu asked Haridäsa Öhäkura, “In this material world how will the living entities be delivered from the ocean of material existence?”

Then Haridäsa Öhäkura explained that by the regular chanting of the holy name, everyone will be delivered from the material world.

harer näma harer nämaharer nämaiva kevalam

kalau nästy eva nästy evanästy eva gatir anyathä

["In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." Çré Caitanya-caritämåta Ädi-lilä 17.21]

That means that in this Kali-yuga, there is no other way to be delivered from this material world besides chanting the holy name of the Lord. Performing karma (fruitive activities), yoga (mysticism), niyama (process of restriction from sense enjoyment by rules and regulations), or tapasyä (austerities) cannot deliver you from the cycle of birth and death.

“påthivéte bahu-jéva—sthävara-jaìgamaihä-sabära ki prakäre ha-ibe mocana?”

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"On this earth there are many living entities," Caitanya Mahäprabhu said, "some moving and some not moving. What will happen to the trees, plants, insects and other living entities? How will they be delivered from material bondage?"

haridäsa kahe,—“prabhu, se kåpä tomärasthävara-jaìgama äge kariyächa nistära

Haridäsa Öhäkura replied, "My dear Lord, the deliverance of all moving and nonmoving living entities takes place only by Your mercy. You have already granted this mercy and delivered them.”

tumi ye kariyächa ei ucca saìkértanasthävara-jaìgamera sei hayata’ çravaëa

"You have loudly chanted the Hare Kåñëa mantra, and everyone, moving or not moving, has benefited by hearing it.”

çuniyä jaìgamera haya saàsära-kñayasthävare se çabda läge, pratidhvani haya

“My Lord, the moving entities who have heard Your loud saìkértana have already been delivered from bondage to the material world, and after the nonmoving living entities like trees hear it, there is an echo.”

’pratidhvani’ nahe, sei karaye ‘kértana’tomära kåpära ei akathya kathana

"Actually, however, it is not an echo; it is the kértana of the nonmoving living entities. All this, although inconceivable, is possible by Your mercy.

sakala jagate haya ucca saìkértanaçuniyä premäveçe näce sthävara-jaìgama

"When loud chanting of the Hare Kåñëa mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and nonmoving, dance in ecstatic devotional love. [Çré Caitanya-caritämåta Antya-lélä 3.67 – 72]

When high class exalted devotees of the Lord chant the holy names of the Lord, only the vibration entering into the ears of the living entities can deliver them from material world. Even nämäbhäsa, semblance of holy name, is very powerful.

Ajämila chanted his son’s name “Näräyaëa”. It was only nämäbhäsa and Ajämila was delivered from the material world.

ajämila putre boläya bali ‘näräyaëa’viñëu-düta äsi’ chäòäya tähära bandhana

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“Ajämila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Näräyaëa, and the attendants of Lord Viñëu came to relieve him from the bonds of Yamaräja, the superintendent of death.

’räma’ dui akñara ihä nahe vyavahitaprema-väcé ‘hä’-çabda tähäte bhüñita

“The word ‘räma’ consists of the two syllables ‘rä’ and ‘ma.’ These are unseparated and are decorated with the loving word ‘hä,’ meaning ‘O.’

nämera akñara-sabera ei ta’ svabhävavyavahita haile nä chäòe äpana-prabhäva

"The letters of the holy name have so much spiritual potency that they act even when uttered improperly.[Çré Caitanya-caritämåta Antya-lélä 3.57 – 59]

Haridäsa Öhäkura told Caitanya Mahäprabhu “Oh Prabhu, You have especially come in this Age of Kali. If You give Your blessings then all living entities can be delivered from the ocean of material existence in this very simple way.”

Then Caitanya Mahäprabhu asked “Especially Yavanas (Muslims), they are always opposed to Hindus. How will Yavanas be delivered from this world?”

They think that Ganges water is hellish and for this reason they bitterly beat up Haridäsa Öhäkura and threw him in the Ganges, expecting him to go to the hellish planets when he leaves his body.”

Lord Caitanya Mahäprabhu continued “Because Muslims are also living entities. Actually they are not Muslims, we are not Hindus, Christians or Buddhists. We are all the eternal servants of Kåñëa.

jévera 'svarüpa' haya—kåñëera 'nitya-däsa'

It is the living entity's constitutional position to be an eternal servant of Kåñëa. [Çré Caitanya-caritämåta Madhya-lélä 20.108]

jévera 'svarüpa' haya—kåñëera 'nitya-däsa'kåñëera 'taöasthä-çakti' 'bhedäbheda-prakäça

süryäàça-kiraëa, yaiche agni-jvälä-cayasväbhävika kåñëera tina-prakära 'çakti' haya

"It is the living entity's constitutional position to be an eternal servant of Kåñëa because he is the marginal energy of Kåñëa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kåñëa has three varieties of energy. [Çré Caitanya-caritämåta 2.20.108-109]

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We are not Indian, Russian, British and so on etc. We are the eternal servants of Kåñëa. But Muslims are thinking that they are Muslims. So Caitanya Mahäprabhu asked Haridäsa Öhäkura, “How can the Muslims be delivered from the material world?”

Then Haridäsa Öhäkura explained that if they chant the Lord’s holy name even though improperly, they will be delivered from this material world. Vyavadhäna means that one is chanting holy name with various kinds of obstacles. That is called vyavadhäana- yukta holy name (the holy name hampered with obstructions).

One is called varëna- vyavadhäana (and the other is called tattva- vyavadhäana).

An example of varëna- vyavadhäana is the word ‘hatikari’. The first letter of this words are is “ha” and last letters are is “ri”. So the first and last letters combine to give us the sound or word = “hari”. If you chant the word ‘hatikari’, automatically you chant the Lord’s name. Haridäsa Öhäkura explained “This is vyavadhanavyavadhäna- yukta näamäabhäasa (semblance of the holy name hampered by obstruction). The syllables in between are obstacles (obstruction) to holy name. If anyone chants holy name in this way, they will also be delivered from the material world. The holy name is very powerful.

There are also four types of nämäbhäsa, semblance of the holy name.

sanketyam parihasyam va stobham helanam eva vavaikuntha nama grahanam asesagha haram viduh säìketyaà pärihäsyaà vä

stobhaà helanam eva vävaikuëöha-näma-grahaëam

açeñägha-haraà viduù

“[One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures.” [Çrémad-Bhägavatam Srimad Bhagavatam 6.2.14]

The Srimad BhagavatamÇrémad-Bhägavatam gives evidence. Çréla SukadevaÇukadeva GosvamipadaGosvämépäda told that anyhow the holy name is chanted, it will have an effect. Sanket means hints, to indicate something else. Ajämila got delivered from the material world by chanting his son’s name Näräyaëa. This is called sanket. He did not chant the Lord’s name “Näräyaëa”. This is sanket – unintentional or coincidently.

Parihasa namabhasanämäbhäsa means to chant the holy name in a joking mood and it will still deliver you from from the material world. This holy name is very powerful. Sometimes people are asking “why are you chanting Kåñëa Kåñëa Hare Hare. You have no job or work. You are always chanting Hare Kåñëa.” Especially in Bengal , India, people are saying “Why are you always chanting Hare Kåñëa.” That person also chants holy name. This is parihasa namabhasanämäbhäsa.

An example of stobha namabhasanämäbhäsa is that when you are playing harmonium and other things and you are reciting again and again verses and hare krsna maha

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mantra. You are chanting to adjust the keyboard with the harmonium. You are not chanting holy name with love and affection. Just you are fixing the keyboard so chanting the holy name. This type of holy name is stobha namabhasanämäbhäsa.

Hela namabhasanämäbhäsa to chant the holy name in a neglectful mood. You have no taste and you are chanting holy name. Sometimes if you have pain in the back and you are chanting holy name [to relieve pain]. Especially in India, if bad smell is coming, they close their nose and say Hare Kåñëa.

In this way Bhaktivinoda Öhäkura is explaining how the holy name is so powerful.

Haridäsa Öhäkura explained these things. The Muslims also chant holy name. How do they chant holy name? They neglect pig as untouchable and in their language it is called “hä aräama”. In Muslim language “hä aräama” means untouchable (abominable or condemned). So Haridäsa Öhäkura explained these things. Once, one Muslim went to the open field to pass stool. In the mean time, one wild pig came towards him. When he saw the wild pig, he uttered the word “häaräama”. But the wild pig attacked and killed him. When he left his body and attained VaikunthaVaikuëöha.

[ daàñöri-daàñörähato mleccho

hä rämeti punaù punaùuktväpi muktim äpnoti

kià punaù çraddhayä gåëandamstri-damstrahato mlecchoha rameti punah punahuktvapi muktim apnoti

kim punah sraddhaya grnan

"Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, "häa räama, häa räama" attains liberation. What then to speak of those who chant the holy name with veneration and faith?" (a quotation from the Nåsiàha Puräëa appearing in Çré Caitanya-caritämåta Antya-lélä 3.3.56)]

So sastra çästra (scripture) is explaining how the holy name is so powerful. Because ‘häa’ is a priti vacaprema-väcé or prété-väcé word i.e. a “word of indicating love and affection” towards the Lord and Räama is the Lord’s name.

So in this way Haridäsa Öhäkura explained “If the Muslims somehow chant the Lord’s holy name, they can also be delivered from the material world.”

But one thing Ajämila was delivered from material world by chanting sanket namabahasa. Even though Ajämila committed many sinful activities, he did not commit offence unto the lotus feet of vaisnavasVaiñëavas in his life.

So Visvanath CakravatiViçvanätha Cakravarté ThakurapadaÖhäkurapäda and Çréla JivaJéva GosvamipadaGosvämépäda very clearly explained in this way, if you do not commit aparäadha, offences, even if you chant holy name with these four types of namabhasanämäbhäsa; saìnket (chanting the holy name indirectly to indicate

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something else), parihäasa (chanting the holy name jokingly), stobha (chanting the holy name for musical etertainment) and helä (chanting the holy name neglectfully)a; still you will be delivered from this material world.

However if you have a touch of offences, aparäadha, then it not so easy to chant namabhasanämäbhäsa. But again and again, chanting holy name, serving guru and vaisnavasVaiñëavas and by the causeless mercy of Kåñëa, one day namabhasanämäbhäsa will come and you will be delivered from this material world.

But our aim and object is not to be delivered from this material world. Mukti, liberation, is not our aim and object. Our aim and object is how to attain kKåñëa-prema (the love of Godhead)ñëa prema i.e., prema- prayojana.

Lord Caitanya Mahäprabhu discussed how we can get kKåñëa- prema (the love of Godhead).

One who performs unalloyed devotional service to the Lord can easily get muktimukti (liberation). Kåñëa says “bhukti muktimukti diyäa prema- dhana lukäaiyä.a”

[krsna yadi chute bhakte bhukti mukti diya

kabhu prema-bhakti na dena rakhena lukaiyakåñëa yadi chuöe bhakte bhukti mukti diyä

kabhu prema-bhakti nä dena räkhena lukäiyä

If a devotee wants material sense gratification or liberation from the Lord, Kåñëa immediately delivers it, but pure devotional service He keeps hidden. [Çré Caitanya-caritämåta 1.8.18]

Kåñëa does not easily give Kåñëa premakåñëa-prema. First He will give bhukti (, sense gratification), muktimukti (liberation) and then different kinds of mystic power. Generally Kåñëa will not give loving devotion (prema- bhakti). Because Kåñëa is thinking “If I give prema- bhakti thean I have to be bound by My devotees”. Because, only prema (love of Godhead) can bindKåñëa will be bound by prema only Kåñëa, and not muktimukti (liberation) or any other process. Practiceing of karma (fruitive activities), jïnäana (empirical, philosophical speculation), yoga (mysticism), and tapasya (dry austerities) will not bind Kåñëa.

Mother YasodaYaçodä did hard endeavours to bind Kåñëa but Kåñëa does did not want to be bound. Why? Kåñëa is thinking “If My mother binds Me, I cannot play with My friends. Then I cannot undependably do anything independently.”.

In the material world, even in our conditional stage, all want freedom, freedom from everything. Even a small baby has free will. This free will comes from Kåñëa. In our bondage stage, baddha- daçsäa, our free will is there. But it is the perverted reflection of the transcendental world.

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So Kåñëa does not want to be bound by Mother YasodaYaçodä. He wants free will. When our aim and object is only to get prema bhaktiprema-bhakti, then Kåñëa will give, otherwise He will not give. This is the process.

Gurudeva gave an example. Mother will feed breast milk when baby will cry loudly and repeatedly, crying and crying; otherwise she will be remain engaged (absorbed) in household. So in the same way, when living entities are only hankering for prema bhaktiprema-bhakti, especially for Vvraja prema bhaktiprema-bhakti (loving devotional service in Vraja), then Kåñëa will give it. Otherwise before that giving prema-bhakti, Kåñëa will give bhukti and muktimukti only.

“bhukti mukti diyä prema-dhana räkhena lukäiyä.”

bhukti mukti diya prema dhana rakan lukaiyaKåñëa will first give bhukti, material sense gratification like a nice wife, wealth, children, money, car, bank balance and so on. If you are satisfied, Kåñëa will not give prema bhaktiprema-bhakti.

But when you think “No, I don’t want these things. I only want unalloyed, unmotivated or causeless lovin devotional service (ahaitukéi prema bhaktiprema-bhakti)”. So Lord Caitanya Mahäprabhu prayed in Çré Siksastaka Çikñäñöakaprayed:

na dhanam na janam na sundarimkavitam va jagad-isa kamayemama janmani janmanisvare

bhavatad bhaktir ahaituki tvayina dhanaà na janaà na sundaréàkavitäà vä jagad-éça kämayemama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

["O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife, or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You." (Çré Caitanya-caritämåta Antya 20.29)]

If one prays, “Oh my Lord! Give me only ahaitukéi- bhakti, causeless devotional service, unto Your lotus feet.” Then Kåñëa will give this prema bhaktiprema-bhakti to him, otherwise He will not give.

Näamäabhäasa is powerful, so we first need namabhasanämäbhäsa.

äagre haya muktimukti, tabe sarva- bvandha näaçsatabe se haite päare çsréi kårñsënera däasa

[Let those who would be liberated from material bondage accept the service ofA person must first attain liberation, thus breaking the bonds of the materialistic conception of life, only then does he become eligible to be a servitor of Lord Kåñëa. ( Kåñëa. Çré Caitanya- Bhäagavata Madhya- léiläa 17.106)4]

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In Caitanya BhagavatÇré Caitanya-Bhägavata, VrndavanaVåndävana däasa Öhäkura has explained ‘äagre haya muktimukti’; first become free from anarthasanarthas (unwanted desires). Here muktimukti means becoming free from all kinds of anarthasanarthas, unwanted things. If you are not free from all kinds of anarthasanarthas, how is it possible for Bbhakti- devéi (the presidin goddess of devotional service) to manifest in your heart, because anarthasanarthas, unwanted things, areis like darkness. For example, if you call your friends to your house but your house is completely dark, then how is it possible for your guests to sit there. First you will have to switch on the light. In the same way, if one heart is completely full of darkness, anarthasanarthas, how will it be possible for the Lord to sit there?

So how will we become free from all kinds of anarthasanarthas, unwanted things, from our heart? This is the process. Lord Caitanya Mahäprabhu explained these things. In Çré Caitanya-caritämåta, Kåñëadas KavirajaKåñëadäsa Kaviräja explained “bhukti mukti diya prema dhana lukaiyabhukti mukti diyä prema-dhana räkhena lukäiyä”. First Kåñëa cheats everyone, because He is very expert at cheating people. “Prema dhana lukäaiyä,a”He hides prema- dhana, wealth of prema (love of Godhead). Initially He will not give prema- dhana. In this material world guru and vaisnavasVaiñëavas will also not give prema in the beginning. When you are one-pointed and only hankering for Kåñëa, at that time Gurudeva will give. Only when your nisthaniñöhä (steadiness and one- pointed dedication to guru and Kåñëa) comesmanifests, at that time you will get Kåñëa premakåñëa-prema.

Especially if you want to become the maidservant of Srimati RadhikaÇrématé Rädhikä, then Srimati RadhikaÇrématé Rädhikä will test you to see if you are one pointed with Her or not? That is called Radharädhä- nisthaniñöhä. What is Radharädhä- nisthaniñöhä? Only one pointed with Srimati RadhikaÇrématé Rädhikä that Raghunatha das GosvamiRaghunätha däsa Gosvämé explained in the Manaù-çikñä.Manah Siksa

madé-içsäa-näathatve vraja-vipina-candraàm vraja-vane-çsvaréiàm täaàn-näathatve tad-atula-sakhéitve tu lalitäam

viçsäakhäam çsikñsäaléi-vitaraëna-gurutve priya-saro-giréindrau tat-prekñsäa-lalita-rati-datve smara manaùh

[What should beThis verse is instructing us as to what the mutual relationship should be between räagäanuga-bhajanabhajana and madhurya-rasarasa:]) O mind! Always remember VrndavanaVåndävana-candra Çré Kåñëa as the präaëna-näatha of my sSvämaminéi Çré Radhika, Vårndäavaneçsvaréi and Srimati RadhikaÇrématé Rädhikä as His mistress (or my sväaminéi), Çré Lalitäa as the peerless friend of my sväaminéi, Çré VisakhaViçäkhä as the siksa-guruçikñä-guru instructing all the gopisgopés in making arrangements of Çré Yugala sevasevä, and RadhaRädhä-kunda and GirirajaGiriräja Govardhana as those who grant darsanadarçana of Çré RadhaRädhä-Kåñëa and bestow sublime rati for Their lotus feet. (Çré Manaù-çikñä Manah Siksa verse 9)] “Madéçä-näthatvemad isa nathatve…” that means mean only Srimati RadhikaÇrématé Rädhikä is my mistress. I love Kåñëa because my mistress Srimati RadhikaÇrématé Rädhikä loves Kåñëa otherwise not. Raghunatha das GosvamiRaghunätha däsa

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Gosvämé in VilapaViläpa- kKusamäaïnjali explained “He Kåñëa! I don’t want your benediction.”

asa-bharair amrta-sindhu-mayaih kathancit kalo mayati-gamitah kila sampratam hi

tvam cet krpam mayi vidhasyasi naiva kim me pranair vrajena ca varoru bakarinapi äçä-bharair amåta-sindhu-mayaiù kathaïcit

kälo mayätigamitaù kila sämprataà hitvaà cet kåpäà mayi vidhäsyasi naiva kià me

präëair vrajena ca varoru bakäriëäpi

“O Varoru (a girl with beautiful thighs)! It is decidedly only with the hope of obtaining the nectarineocean of service unto You and the vision of Your transcendental pastimes that I have beenable to maintain my life thus far with severe difficulty. But if You are not merciful unto me evennow, then of what use to me is this life, residence in Vraja-dhäma, or even Kåñëa Himself?”

For me somehow the present moment is flooded by a nectar ocean of many hopes. If You do not give Your mercy, then of what use to me are this life, the land of Vraja, and Çré Kåñëa, the enemy of Baka? [Çré VilapaViläpa- Kusumanjalikusumäïjali 102]

Dhruva, Prahläada and all the high class exalted devotees are hankering for the mercy of Kåñëa. But Raghunatha das GosvamiRaghunätha däsa Gosvämé in the verse of VilapaViläpa- Kusumanjalkiusumäïjali explains. When Raghunatha das GosvamiRaghunätha däsa Gosvämé was performing bhajanabhajana in Radha KundaRädhä-kuëòa, then Kåñëa’s heart completely melted and Kåñëa came and told Raghunatha das GosvamiRaghunätha däsa Gosvämé “OHe Raghunatha! I am very pleased with your hard austerities, so I am giving read to give any benediction to you desire.” But Raghunatha das GosvamiRaghunätha däsa Gosvämé explained “OHe Bakäari (the killer of, One who killed Bakäasura or the crane demon, I don’t want Your benediction. If Srimati RadhikaÇrématé Rädhikä will not give me Her mercy, I don’t want Your mercy.” In this verse, Raghunatha das GosvamiRaghunätha däsa Gosvämé is teaching us how we should completely surrender at the lotus feet of Srimati RadhikaÇrématé Rädhikä.

If you want to completely submerge in the divine love of RadhaRädhä and Kåñëa and especially if you want to become the maidservant of Srimati RadhikaÇrématé Rädhikä then you have to follow three principles:

anärädhya rädhä-padämbhoja reëumanäçritya våndäöavéà tat padäìkäm

asambhäsya-tad bhäva-gambhéra cittänkutaù çyäma-sindho rasasyävagähaù

anaradhya radha-padambhoja-renumanasritya vrndatavim tat-padankamasambhasya-tad-bhava-gambhira-cittan

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kutah syama-sindho rasasyavagahah[If you have never worshipped the dust of the lotus feet of Srimati RadhikaÇrématé Rädhikä, or taken shelter of Çré VrndavanaVåndävana, which is marked with the impressions of Her lotus feet, or spoken with the devotees whose hearts are deeply submerged in the profound loving sentiments of Srimati RadhikaÇrématé Rädhikä, how can you become immersed in the blackish ocean of nectar known as çsyäama-sindhu-rasarasa? (Sva-saìnkalpa- prakäaçsa- stotra, Glorification that manifests one’s desire, verse 1)(1)]

If you will do not take the shelter of the lotus feet of Srimati RadhikaÇrématé Rädhikä, if you will do not stay in VrindavanVåndävana, and if you are not associating with high class exalted rasika vaisnavasVaiñëavas devoted toof Srimati RadhikaÇrématé Rädhikä, then how is it possible for you to enter conjugal mood of divine couple of RadhaRädhä and Kåñëa. You have to follow these principles.

You have to stay in VrndavanaVåndävana. If it is not possible by body, then you have to stay in VrndavanaVåndävana by your mind, which means that you always have to remember the sweet pastimes of RadhaRädhä and Kåñëa’s sweet pastimes.

Gurudeva explained “räadhäa pada-aìnkita bhumi” stay in VrndavanaVåndävana where RadhaRädhä and Kåñëa performed their sweet amorous pastimes. Don’t go to the place of Candräavaléi [sakhéi- sthaléi]. If you go to the place of Candräavaléi, then Srimati RadhikaÇrématé Rädhikä will not accept you. Where will you stay in VrndavanaVåndävana? Seväa- kuïnja, Nidhuvana, Nikuïnjavana, RadhaRädhä- kuënòda, ÖTer- kKadamba. If you stay in sakhéi- sthaléi, place of Candräavaléi, Srimati RadhikaÇrématé Rädhikä will reject you. And always associate with high class exalted rasika Vvaiñsënavas of Srimati RadhikaÇrématé Rädhikä.

tara bhakta sanga sada rasa lila prema kathaje kare se paya ghanashyam täìra bhakta-saìga sadä rasa-lélä-prema-kathä

je kahe se päya ghanaçyäma

[A person who stays in the company of the devotees who are always discussing RadhaRädhä-Kåñëa’s rasarasa-filled pastimes is sure to attain Ghanaçsyäama, who is dark like a monsoon raincloud. (Narottamma däasa ÖThäakura, Çré RadhaRädhä- nNiñsöthä)a]

Why am I saying this? Because you have to first fix your mind. Then you can perform bhajanabhajana and sadhanasädhana. If you want to go to some place, first you have to decide your destination, and then you buy the ticket. If you don’t know your destination, how is it possible to buy the ticket? If I want to go to Russia, I have to decide my destination, Moscow or any other place. So in this way, first you decide your destination and according to your destination you perform bhajanabhajana and sadhanasädhana. That is the process. How to chant holy name?

tan-nama-rupa-caritadi-sukértananu-smrtyoh kramena rasana-manasi niyojya

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tisthan vraje tad-anuragi-jaganugamikalam nayed akhilam ity upadesa-saramtan-näma-rüpa-caritädi-sukértanänu-

småtyoù krameëa rasanä-manasé niyojyatiñöhan vraje tad-anurägi janänugämé

kälaà nayed akhilam ity upadeça-säram

[“The essence of all advice is that one should utilize one’s full time—twenty-four hours a day—in nicely chanting and remembering the Lord’s divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka VrindavanVåndävanaa-dhamadhäma] and serve Kåñëa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are deeply attached to His devotional service.” Çré UpadesamrtaUpadeçämåta Verse 8]

Çréla Rupa GosvamipadaGosvämépäda has very clearly explained that this is the essence of all instructions in Çré UpadesmrtaUpadeçämåta. We should follow this verse, which is showing how we should chant holy name. We should have the intention that we don’t want muktimukti. Mukti means liberation, and we don’t want even prema bhaktiprema-bhakti (loving devotional service) of VaikunthaVaikuëöha we don’t want. Çréla Viçvanätha Cakravarté Visvanatha Cakravati Öhäkura explained that in VaikunthaVaikuëöha there are four kinds of muktimukti: salokya, sarsti, samipya and sarupya. sälokya, särüpya, särñöi and sämépya.

o sälokya Salokya – to stay in the same planet as the Lordo särüpya Sarupya – to have the same form as the Lord. The Lord has four arms and

the devotee also has four arms.o särñöi Sarsti – to have the same opulence as the Lord. The Lord has vast opulence

so if you go to VaikunthaVaikuëöha, you will also get vast opulence.o sämépya Samipya – to have constant association with the Lord. You sStay close to

the Lord and get different types of facilities, and very quickly you can get different facilities.

But those who are pure devotees of Vvraja, they don’t want these types of VaikunthaVaikuëöha muktimukti, so how is it possible that they will accept oneness with the Lord called sahujya muktimukti. In Srimad BhagavatamÇrémad-Bhägavatam, it is very clearly explained. Kåñëa says:

salokya-sarsti-samipya- sarupyaikatvam apy uta diyamanam na grhnanti vina mat-sevanam janah[A pure devotee does not accept any kind of liberation--salokya, sarsti, samipya, sarupya or ekatva--even though they are offered by the Supreme Personality of Godhead. Srimad BhagavatamÇrémad-Bhägavatam 3.29.13]

In VaikunthaVaikuëöha there are two types of muktimukti: prema- sevasevä- uttaräa and sukha- sevasevä (aiçsvarya) uttaräa.

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Prema- sevasevä- uttaräa : they serve the Lord with their love and affection. Hanumäan serves his master Lord Räamachandra with love and affection but mixed with opulence. Devotees of VrndavanaVåndävana do no’t want this type of muktimukti.

Sukha- sevasevä- uttaräa – means you can get different kinds of facilities and enjoy in that planet.

Those who are devotees of mäadhurya (human like sweetness of Bhagavän Kåñëa) in VrndavanaVåndävana do not want these two types of muktimukti. They only want prema bhaktiprema-bhakti. In VrndavanaVåndävana, prema bhaktiprema-bhakti is of four types – dasyadäsya, sakhyasakhya, vatsalyavätsalya and madhuryamädhurya. Raktaka and Patraka are examples of dasyadäsya. Subala and SridamaÇrédäma are examples of sakhyasakhya. Nanda Bäabäa and Mother YasodaYaçodä are examples of vatsalyavätsalya. Srimati RadhikaÇrématé Rädhikä, Lalita and VisakhaViçäkhä are example of madhuryamädhurya.

High class devotees are one pointed towards the service of the lotus feet of Srimati RadhikaÇrématé Rädhikä, räadhä-a däasyam.

So I have discussed this nisthaniñöhä, if you want to be maidservant of Srimati RadhikaÇrématé Rädhikä, Srimati RadhikaÇrématé Rädhikä will take test: do you have steadiness, nisthaniñöhä, with Srimati RadhikaÇrématé Rädhikä or not? She will take test!

Our GosvamisGosvämés have explained by many verses. Once Srimati RadhikaÇrématé Rädhikä told her girlfriend to go to this the garden and just pick flowers. Srimati RadhikaÇrématé Rädhikä knew that Kåñëa is hiding in that garden. When the manjarimaïjaré went to that garden, Kåñëa told many flattering words “Oh you are very sweet. Even Lalitäa and VisakhaViçäkhä want to freely meet with Me so come and freely meet with Me. And Srimati RadhikaÇrématé Rädhikä was looking, to see what will the manjarimaïjaré do? The manjarimaïjaré is saying “He Kåñëa, don’t touch my body”. So our Gosvämés gosvamis in different granthas (books) have explained that if you are one pointed with Srimati RadhikaÇrématé Rädhikä then Srimati RadhikaÇrématé Rädhikä will accept you.

“madéçä-näthatve vraja-vipina-candraà”mad-isa-nathatve vraja-vipina-candram ….

In Çré Caitanya-caritämåta, Kåñëa däasa Kaviräaja has explained:

'nistha' haile upajaya premera taranga’niñöhä’ haile upajaya premera taraìga

[ "When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken. (Çré Caitanya-caritämåta Madhya-lélä 22.134)]

The waves of divine love will awaken after the manifestation of nisthaniñöhä.

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In our bhakti, also guru- nisthaniñöhä and guru- bhakti areis needed. The backbone of bhakti is steadiness with Gurudeva, gGuru- nisthaniñöhä. If you do notn’t have gGuru- nisthaniñöhä, you cannot attain your perfection or goal.

In this way by regular chanting of holy name – first you remove all kinds of anarthasanarthas, unwanted things.Bhajana- praaënäaléi means the process of bhajanabhajana a. Here it very clearly explains about näama- bhajanabhajana a. Bhajana means to serve. Bhaja dhätu sevä arthe. Sanskrit verbal root bhaja means to render devotional serviceBhaj dhatu sevana iti. Bhajana that is calledmeans näama- sevasevä (serving the holy name). How can yyou serve the holy name (i.e. perform näama- sevasevä)?

When we are completely free from all types of offences (aparäadha), then we can chant pure holy name, çsuddha- harinäama. Then automatically näama- rasarasa, mellows of prema, will manifest in our tongues.

nama cintamani krsnas caitanya rasa vigrahahpurnah suddha nitya mukto abhinnatavan nama naminoh näma cintämaëiù kåñëaç

caitanya-rasa-vigrahaùpürëaù çuddho nitya-mukto’bhinnatvän näma-näminoù

[The holy name is a transcendental wish-fulfilling gem (cintamanicintämaëi), for there is no difference between Kåñëa’s name (näama) and Kåñëa Himself (näaméi). The name of paramäananda-svarüupa Çré Kåñëa is the bestower of the supreme goal (parama-puruñsäartha). This name is the very form of transcendental mellows (caitanya-rasarasa-svarüupa). It is completely pure, eternally liberated and beyond any connection with mayamäyä. – (Padma PuranaPuräëa)]

‘NamaNäma- cintamanicintämaëi’ means holy name is just like transcendental gem. “purnah suddha nitya muktoPürëaù çuddho nitya-mukto,” it is completely free from all kinds of material activities. “abhinnatavan nama naminohAbhinnatvän näma-näminoù”, ” there is no difference between holy name and Çré Hari.

Lord Caitanya Mahäprabhu asked Haridäsa Öhäkura, “hhow will the conditioned soul receive näama- rasarasa (sweet taste of the holy name)?”

Haridäsa Öhäkura very humbly prayed at the lotus feet of Mahäprabhu “He O Prabhu, if You give mercy then I can speak something about nama rasanäma-rasa.”

Rasa means when the four ingredients are manifested on the platform of sthäayi-bhäava (, fixed moodpermanent ecstasy). That is called the rasarasa. The four ingredients are vibhäava (special ecstasy), anubhäava (subordinate ecstasy), säattvika (natural ecstasy) and vyäabhicäari (transitory ecstasy). When these four ingredients are manifested on the platform of stayibhavasthäyi-bhäva, then that is rasarasa

säamagréi milanea hoite rasarasa

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In Çré Caitanya-caritämåta, Kåñëadas KavirajaKåñëadäsa Kaviräja Gosvami explained when the four ingredients mixed together and creates rasarasa (mellows). He (Kåñëa) is non different from rasarasa.

[premädika sthäyi-bhäva sämagré-milane

kåñëa-bhakti rasa-rüpe päya pariëäme premadika sthayi-bhava samagri-milanekrsna-bhakti rasa-rupe paya pariname

"When the permanent ecstasies [neutrality, servitorship and so on] are mixed with other ingredients, devotional service in love of Godhead is transformed and becomes composed of transcendental mellows.

vibhava, anubhava, sattvika, vyabhicaristhayi-bhava 'rasa' haya ei cari mili'vibhäva, anubhäva, sättvika, vyabhicäré

sthäyi-bhäva ‘rasa’ haya ei cäri mili’

"The permanent ecstasy becomes a more and more tasteful transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.(Çré Caitanya-caritämåta Madhya-lélä 23.47-48)]

[Harinäma Cintämaëi : Lord Caitanya said, "My dear Haridäsa, simply on the strength of your wonderful devotion, you are conversant with all knowledge. All the Vedic philosophical conclusions about the Absolute Godhead, the jivajéva, mayamäyä, the pure name of the Lord, namabhasanämäbhäsa and namaparadha are revealed in your speech. It is therefore rightly said that the Vedas gleefully dance upon your tongue." The Lord, fully satisfied with His devotee, now desired to hear the precepts of namarasa, the rare spiritual science of the sweet mellows of the holy name, from the mouth of Çréla Haridäsa.]

Lord Caitanya Mahäprabhu, very humbly asked Çréla HaridasHaridäsa ThakurÖhäkura, “please explain about nama rasanäma-rasa”, since Haridäsa Öhäkura is acaryaäcärya (spiritual preceptor) of the holy name, näama- acaryaäcärya.

But one thing needs to be undertood that if you want to make perfect juice, even though you have the the appropriate ingredients, you still cannot make the juice in the proper way. Just by giving an example, if you want to make one type of juice called sherbet, you collect water, lemon, sugar, camphor, black pepper but if you do notn’t know the proportions to mix them together, you cannot make sherbet properly.

Similarly, Haridäsa Öhäkura in Harinäma Cintämaëi explained these things. Vibhava, anubhava, sattvika and vyabhicari Vibhäva (special ecstasy), anubhäva (subordinate ecstasy), sättvika (natural ecstasy) and vyäbhicäri (transitory ecstasy) are the four ingredients, but how to mix these four ingredients and in what proportions on the platform of stayibhavasthäyi-bhäva (permanent ecstasy) are explained very vividly and elaborately by Haridäsa Öhäkura in this chapter.

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Chanting holy name is not enough because if you chant holy name, then first näama- aparäadha is performed, then nämäbhäsa.

sadäa näama- aparäadha kabhu nämäbhäsa

When we are chanting holy name, most of the time we are committing offence at the lotus feet of holy name. NamaNämä abhäasa is coming sometimes. Previously we have discussed the four types of nämäbhäsa; saìnket (chanting as an assignation), parihäasa (chanting jokingly), stobha (chanting as musical entertainment) and helä ()a.

When will nämäbhäsa come? When you are free from all kinds of offences and still the knowledge of relationship, sambhandha- jïnäana, is not manifested in your heart, then it is nämäbhäsa.

ÇSuddha- näama (pure name) is when you chant pure name, without offences and with sambhandha- jïnäana, knowledge of relationship.

This çsuddha- näama will give prema, but what kind of prema will you get? Haridäsa Öhäkura explained that holy name will give VaikunthaVaikuëöha prema very quickly. But those who are devotees of madhuryamädhurya- rasarasa, devotees of Vårndäavanam do notn’t want VaikunthaVaikuëöha rasarasa.

[Harinäma Cintämaëi : (HaridasHaridäsa Öhäkura : In the Vedas, the Supreme Personality of Godhead is called rRasa.] Because Kåñëa is called akhila- rasäamårta- sindhu, the embodiment of rasarasa. Çréla Rupa GosvamiRüpa Gosvämé glorified Kåñëa in this way.

akhila-rasämåta-mürtiùprasåmara-ruci-ruddha-tärakä-päliù

kalita-çyämä-lalitorädhä-preyän vidhur jayati

akhila rasamrta murtih prasrmara, ruci ruddha taraka palihkalita syama lalito, radha preyan vidhur jayati[Let there be all glory to the omnipotent Lord Çré Kåñëa who is endowed with all excellance and who is the personification of transcendental bliss characterized by the 12 forms of rasa: five primary and seven secondary. By the radiance of His limbs, which is spreading in all direction, He has brought under His control yuthesvaris – various groups of gopis – Taraka (vipaksa), Pali (tatastha paksa), Syamala (suhrt paksa) and Lalita (sva paksa), His very own and He is the most beloved of Srimati Radhika (radha preyan).Let there be all glory to the omnipotent Lord Kåñëacandra who is endowed with all excellence and who is the personification of transcendental bliss characterised by the twelve forms of rasas - five primary (mukhya rasa - çänta, däsya, sakhya, vätsalya, and madhura) and seven secondary (gauëa- rasa - laughter, wonder, compassion, anger, fear, heroism, and disgust). By the radiance of His limbs which is spreading in all directions, He has brought under His control the yütheçvarés or leaders of the various groups of gopés, named Tärakä (vipakñä - representing a rival group to that of Çrématé Rädhikä) and Päli (taöastha-pakñä - representing a neutral

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group). He has made Çyämalä (suhåt-pakñä - representing a friendly group) and Lalitä (sva-pakñä - belonging to Çrématé Rädhikä’s own group) His very own, and He is the most beloved of Çrématé Rädhikä (Rädhä-preyän). That is, being under the control of the prema of Çrématé Rädhikä, who is the embodiment of the mahäbhäva of all the yütheçvarés, He is always intently absorbed in inspiring Her love. ( Bhakti- rRasäamårta- sSindhu 1.1.1)]

In this slokaçloka, Rupa GosvamiRüpa Gosvämé explains: “akhila-rasämåta-mürtiù, prasåmara-ruci-ruddha-tärakä-päliùakhila rasamrta murtih prasrmara, ruci ruddha taraka palih” Kåñëa is the embodiment of the divine ocean of rasarasa. But try to understand in this way. When you discuss about rasarasa- tattva, there are five types of mukhya-rasa (, primary mellow), rasa and seven types of gaunagauëa- rasa (, secondary mellow), rasa.

ÇSäanta, dasyadäsya, sakhyasakhya, vatsalyavätsalya and madhuryamädhurya are called the five types of primary rasarasa. Häasya (laughter), adbhuta (wonder), véira (heroism, chivalry), raudra (anger), karuëna (compassion), bhaya (fearfulness) and véibhatsa (disgust) are called the secondary rasas.

In this verse Çréla Rupa GosvamipadaGosvämépäda explained “akhila rasamrta murtih……” Kåñëa and Kåñëa rasarasa is same.“abhinnatvan nama naminoh” There is no difference between Kåñëa and His Name. Kåñëa is called the embodiment of the ocean of divine mellows (rasas).

[Harinäma Cintämaëi: This rasarasa or the nectar of transcendental love permeates the spiritual Kingdom of God. Worldly poets dabble in a rasarasa that is totally mundane.]

Rasa in this material world is mundane. Different authors and poets write novels and poems describing rasas as nine types of rasarasa and others are saying other things but that are all mundane rasarasa. In a drama there is nayaka, hero, and nayika, heroine, and they are meeting together and relishing different different kinds of rasarasa, which is mundane or jada rasarasa. Actually that is not real rasarasa but sense gratification.

atmendriya-priti-vancha----tare bali 'kama' krsnendriya-priti-iccha dhare 'prema' nama[The desire to gratify one's own senses is kama [lust], but the desire to please the senses of Lord Kåñëa is prema [love]. Çré Caitanya-caritämåta Adi 4.165]

But here in Harinäma Cintämaëi, Haridäsa Öhäkura has discussed transcendental mellows. When sadhaka chants holy name and how the transcendental mellows are manifested in his heart.

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Kåñëa is the Supreme Personality of Godhead, sarva saktiman, and He is the supreme enjoyer. He relishes all kinds of mellows that manifests in the heart of His devotees. So Kåñëa is called visaya vigraha, object of divine love. All the devotees are called asraya vigraha, shelter or abode of the rasas.

Kåñëa is the only visaya vigraha, the object of the rasas and all the devotees, and Srimati RadhikaÇrématé Rädhikä are the asraya vigraha. Bhaktisiddanta Saraswati Öhäkura Prabhupada has explained that our aim and object is to serve Kåñëa, the visaya vigraha, under the guidance of asraya vigraha, Srimati RadhikaÇrématé Rädhikä.

Here Haridäsa Öhäkura is also discussing that Kåñëa is called sarva saktiman and Srimati RadhikaÇrématé Rädhikä is sakti. There is no difference between sakti and saktimanSakti-saktimator abhedah There is no difference between energetic and the energy [Vedanta sutra]

[ radha----purna-sakti, krsna----purna-saktiman dui vastu bheda nai, sastra-paramanaÇré RadhaRädhä is the full power, and Lord Kåñëa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. Çré Caitanya-caritämåta Adi 4.96]

But when you discuss about nama rasanäma-rasa, then you have understand this philosophy. Kåñëa is called sarva saktiman, supreme enjoyer, and all living entities are called enjoyees.

We have earlier discussed the four ingredients; vibhava, anubhava, sattvika and vyabhicari.Vibhava is of two types – alambana (support) and uddipana (the awakening stimulus).Alambana is of two types – asraya alambana and visaya alambana. Kåñëa is called visaya alambana and Srimati RadhikaÇrématé Rädhikä is asraya alambana.

Kåñëa is the supreme enjoyer. He relishes all kinds of mellows manifested in the hearts of different kinds of devotees. Kåñëa manifests many forms in VaikunthaVaikuëöha, Ayodhya, Dwaraka, VrndavanaVåndävana and so to relishes many different types of moods. Even in Goloka VrndavanaVåndävana, the same Kåñëa manifests different forms in front of devotees. When Kåñëa relishes vatsalyavätsalya bhava, parental mood, at that time He manifests His form of not more than 7 years and sometimes 1 – 5 years and is staying with Mother YasodaYaçodä and Nanda Baba.

When He relishes sakhyasakhya bhava, friendship mood, He manifests His form of 7-9 years. He relishes this mood with His friends Subala and SridamaÇrédäma. When He relishes madhuryamädhurya mood, conjugal mood, He manifests a form about 11-13 years. JivaJéva GosvamipadaGosvämépäda in his Sandarbha explains [in this way] His 11-13 years of youthful, kisora, form. syamam eva param rupam puri madhu-puri vara vayah kaisorakam dhyeyam

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adya eva paro rasah[The form of Syamasundara is the supreme form, the city of Mathura is the supreme abode, Lord Kåñëa's fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow. Çré Caitanya-caritämåta Madhya 19.106]

Raghupati Upadhyaya explains that Kåñëa’s original form is His youthful form because all the rasas are included in madhuryamädhurya rasarasa. When Kåñëa wants to relish different kinds of rasas, by Yogamaya He manifests different forms to relish the mellows with His devotees.

At the same time Kåñëa is stayng in the lap of Mother YasodaYaçodä, He relishes the vatsalyavätsalya bhava from the heart of Mother YasodaYaçodä. And sometimes He is staying with the gopisgopés and He manifests His youthful form. Jivas cannot do this but Kåñëa via his acintya sakti, aghatana ghatana potency [making the impossible possible], Kåñëa is manifesting many forms at a time. Those who are devotees see according to their vision. Rupa GosvamipadaGosvämépäda has explained these things. Once Mother YasodaYaçodä was feeding breast milk to Kåñëa, and in the meantime Kundalata told Mother YasodaYaçodä “Your son is performing rasarasa dance in the night time. Mother YasodaYaçodä’s mood is vatsalyavätsalya mood. She does not know what rasarasa dance is. Mother YasodaYaçodä, according to her vatsalyavätsalya mood, is thinking her son is just holding the hands of the gopisgopés and dancing and singing, just like small baby, embracing and kissing. So Mother YasodaYaçodä relishes this.

The gopisgopés also relished this rasarasa. But what is rasarasa?

“Rasar asvadate iti rasarasa” where ecstatic mood increases to high levels and different sentiments, bhava, manifest in their hearts, that is rasarasa lila.When Kåñëa plays the flute, water of the Yamuna increases and big waves are forming. All the rivers become completely stunned, waters of Manasi Ganga and Yamuna are not flowing but forming a whirlpool.

nadyas tada tad upadharya mukunda-gitamavarta-laksita-manobhava-bhagna-vegahalingana-sthagitam urmi-bhujair murarergrhnanti pada-yugalam kamalopaharah

[Hearing the song of Çré Kåñëa’s venu, the Yamuna, Manasi-ganga and other rivers have become deluded by lust (kama). Their hearts’ desires for love cause many whirlpools to surface and they stop flowing. Bringing lotuses as gifts with their arm-like waves, they embrace Madana-mohana and place His lotus feet on their breasts. Srimad BhagavatamÇrémad-Bhägavatam 10.21.15]

SukadevaÇukadeva GosvamipadaGosvämépäda told Pariksit Mahäräja in Venu Gita. When Kåñëa plays the flute, everyone’s heart is completely intoxicated with divine love because the sound of the flute is very powerful. Those who are in madhuryamädhurya rasarasa can realise the gopisgopés’ rasarasa dance. How Kåñëa is embracing and kissing. The realisation depends on the potency of the devotee of the Lord.

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Mother YasodaYaçodä’s potency is called vatsalyavätsalya potency, parental mood. Due to this reason when Kundalata told ‘Your son is performing rasarasa dance with the gopisgopés in the night”, Mother YasodaYaçodä realised He is my baby and He is embracing and kissing. No youthful sentiments are coming.

Even in this material world, when the age of youth is approaching, many sentiments are being relished. In the same way in the transcendental world, gopisgopés and Kåñëa are meeting and many youthful sentiments are being relished.

Therefore Kåñëa is relishing different kinds of rasas (mellows) manifested in the hearts of His devotees.

In the same way, when the sadhaka regularly chants the holy name, and is free from all kinds of anarthasanarthas, unwanted things, from his heart, at that time different moods are manifesting in his heart. But these kinds of moods are called svaccha rati, which means rati that it is not fixed. Sometimes dasyadäsya (servitude), sakhyasakhya (friendship), vatsalyavätsalya (parental) or madhuryamädhurya (conjugal) moods are coming in his heart.[Jaiva Dharma: Chapter 28Svaccha (clear) rati varies according to the relationships of the sadhaka with different types of bhaktas, each of whom has his own disposition and particular type of sadhanasädhana. Svaccha-rati is like a completely clean and pure crystal, and reflects the bhava of whatever types of association (bhakta-sanga) the sadhaka has. That is why it is called svaccha (clear) rati. Those who have this rati sometimes call Kåñëa ‘Prabhu,’ and offer prayers (stava), sometimes they call Him ‘Mitra’ (friend) and cut jokes with Him, sometimes they maintain and nourish Him, considering Him as their son, sometimes they joyfully address Him as ‘Kanta’ (beloved), and sometimes they have the mood that He is Paramatma.]

In the beginning when chanting holy name and listening to different katha, different moods are coming and their mind is absorbed in this way. For example, in the morning we are listening to Mother YasodaYaçodä’s vatsalyavätsalya prema. So when we listen to vatsalyavätsalya bhava (parental mood), our mind is also absorbed in parental mood. When Gurudeva is speaking gopi katha, then our mind is absorbed in gopi rasarasa katha. When Gurudeva will discuss about sakhyasakhya, friendship mood with Subala and SridamaÇrédäma then our mind will be absorbed in this way. So the sadhaka is absorbed in different moods.

But when he gets a fixed mood, sthayi-bhava, at that time his mood is absorbed with madhuryamädhurya rasarasa if you are the devotee of madhuryamädhurya rasarasa.

At the stage of sthayi-bhava, sakhyasakhya and vatsalyavätsalya rasarasa give nourishment to madhuryamädhurya rasarasa and increases stayibhavasthäyi-bhäva. Just like big waves are coming these waves are just to increase the water level of the ocean. Sometimes the water level is going up and sometimes it is going down.

[aviruddhan viruddhams ca bhavan yo vasatam nayansu-rajeva virajeta sa sthayi bhava ucyatesthayi bhavo ’tra sa proktah sri-krsna-visaya ratih

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Sthayi-bhava is the predominant emotion within the bhakta’s heart, which is so strong that it controls and rules over all other emotions, both favorable (i.e. laughter) and unfavourable (i.e. anger) just as a king rules over his citizens. This sthayi-bhava is krsna-rati, attachment for Çré Kåñëa; the devotee’s permanent relationship with Çré Kåñëa. Bhakti Rasamrta Sindhu 2.5.1]

In the same way when the sadhaka is comes to the stage of sthayi bhava, fixed mood, other rasas are causing it to go up and down and gives so much happiness in his heart. Other rasas give nourishment to the sthayibhava.

I will give an example then you can understand this. Srimati RadhikaÇrématé Rädhikä wants to meet with Kåñëa. Kåñëa is now on the bank of RadhaRädhä kunda. But that day Srimati RadhikaÇrématé Rädhikä could not come out of her house in Yavat. So Subala, who is in sakhyasakhya rasarasa, went to Yavat and stayed in the house of Jatila, disguised in the form of Srimati RadhikaÇrématé Rädhikä and Srimati RadhikaÇrématé Rädhikä, disguised in the form of Subala came from Yavat and met with Kåñëa. So sakhyasakhya rasarasa is nourishing RadhaRädhä and Kåñëa to meet together. This is the process. That is called Subala milan lila.

So in this way all kinds of rasas, mellows, assist sthayi-bhava to increase in the heart when sadhaka is chanting Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare .

Haridäsa Öhäkura explained nama rasanäma-rasa in this way. First the sadhaka will realise the svarupa, form, of holy name, According to his mood, when the sadhaka chants holy name, automatically holy name will manifest form. If your potency is sakhyasakhya rasarasa, then when chanting holy name, Kåñëa will manifest very beautiful cowherd form playing with Subala and SridamaÇrédäma. If one is in madhuryamädhurya rasarasa, conjugal mood then automatically Kåñëa will present a very nice and beautiful youthful form playing with the gopisgopés in front of you when you chant holy name,

kasturi-tilakam lalata-patale vaksah-sthale kaustubhamnasagre vara-mauktikam kara-tale venuh kare kankanamsarvange hari-candanam sulalitam kanthe ca muktavaligopa-stri-parivestito vijayate gopala-cudamanih[His forehead is decorated with musk tilaka, upon His chest rests the Kaustubha jewel, an exquisite pearl adorns the tip of His nose, His lotus hand holds the flute, bracelets adorn His wrists, His entire form is anointed with candana, a necklace of pearls graces His very charming neck, and He is surrounded by cowherd maidens – all glories unto He who is the crest jewel of cowherd boys! Çré Gopala Sahasra nama 28]

Gurudeva has explained “gopa stri parivestito’. When you chant holy name Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare, then by the causeless mercy of Yogamaya, nama will manifest this form in front of you – Kåñëa surrounded with youthful gopisgopés.

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Holy name is called embodiment of rasarasa but if you don’t associate with high class devotees of the Lord, your greed will not come [then] how will you submerge in the divine mellows? You cannot attain your perfection.

This is very important. Though holy name is the embodiment of rasarasa, rasarasa samundra, ocean of rasarasa how will we chant holy name, Rupa GosvamipadaGosvämépäda very clearly explained:

tan-nama-rupa-…….ity upadesa-saram

‘tan-nama-rupa-caritadi-sukértananu’ You have to chant His sweet, madhuryamädhurya. names, especially that is related to VrndavanaVåndävana like RadhaRädhäramana, Damodara, Vrndavanacandra, Gopijana Vallabha, Syamasundara and so on.‘tisthan vraje’ You have to stay in Vraja and chant holy name.‘tad-anuragi jananugami’ This is very important. You have to associate with high class devotees, who are completely covered with conjugal mood of RadhaRädhä and Kåñëa. If you chant holy name but don't associate with high class vraja rasika vaisnavasVaiñëavas, you cannot go to Vraja. You may go to VaikunthaVaikuëöha.

[Harinäma Cintämaëi :The flowering of rasa rasa The holy name of Lord Kåñëa is the bud of the flower of rasarasa, which is the essence of pure transcendence. By the grace of Kåñëa, rasarasa is propagated in the material world in the form of His holy name.]

When you associate with high class exalted devotees of the Lord, and chant holy name : Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare, then you can relish nama rasanäma-rasa.

Haridäsa Öhäkura and Bhaktivinoda Öhäkura has very nicely explained what is nama rasanäma-rasa. When you discuss about these mellows, rasarasa, first we should understand what is sthayi-bhava. Sthayi-bhava means fixed mood. That mood is never going here and there, one mood either dasyadäsya, sakhyasakhya, vatsalyavätsalya or madhuryamädhurya. You have to fix your mind in one prominent mood.

We discussed earlier that Kåñëa is akhila rasamrta murti.akhila rasamrta murtih ……vidhur jayati

Çréla Rupa GosvamipadaGosvämépäda very explained this in his invocation slokaçloka in Bhakti Rasamrta Sindhu. Kåñëa is called akhila rasamrta sindhu, ocean of transcendental mellows, bottomless and fathomless. All rasas are in Him. He is also called asraya and visaya. He is everything because He is Svayam Bhagavan, the Supreme Personality of Godhead. He is called asvadaka and asvadiya. He relishes and also gives to others.

‘apane asvadaya bhaktya asvadiya’. Caitanya Mahäprabhu tastes all kinds of rasas and He distributed all kinds of rasas to His devotees.

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[ apane kari' asvadane, sikhaila bhakta-gane, prema-cintamanira prabhu dhani nahi jane sthanasthana, yare tare kaila dana, mahaprabhu----data-siromani By personally tasting the mellows of love of Godhead, Caitanya Mahäprabhu taught His direct disciples the process. Çré Caitanya Mahäprabhu is a wealthy capitalist possessing the touchstone of love of God. Not considering whether one is a proper or improper recipient, He gives His treasure to anyone and everyone. Thus He is the most munificent. Çré Caitanya-caritämåta 2.2 81]

For this reason Çréla Gour Govinda Mahäräja has said Lord Caitanya Mahäprabhu has raised one hand, the right hand, and with the left hand He is giving. This means that He is also taking, relishing and also giving to others. This is very sweet. Why? Because the fruit is very high, so you can raise the hand and take the fruit, taste it ‘oh it is very sweet’ and you can give to others via the left hand and take more from the right hand.

Çréla Gour Govinda Mahäräja is saying this. Why is He not giving with the right hand? Why is He giving with His left hand? Because Caitanya Mahäprabhu, Kåñëa, cannot control His greed so very quickly He is taking and also giving. He is thinking, “Because if I take with right hand and then give with right hand it will take time”. So He is taking with one hand continuously and giving with left hand continuously so no time is lost. Simultaneously He is relishing and also distributing very quickly.

So Caitanya Mahäprabhu relished these types of prema with nama rasanäma-rasa. In Gambhira, what did He do? He chanted holy name - Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. Automatically all kinds of moods manifested in His heart. He relished and also distributed it to Svarupa Damodara, Raya Ramananda and other devotees and they also gave to others.

Whenever Svarupa Damodara returned from Gambira, he used to meet Raghunatha das GosvamiRaghunätha däsa Gosvämé and discuss with him about the moods of Mahäprabhu in Gambira and what Mahäprabhu had spoken in the Gambira. Haridäsa Öhäkura, Rupa GosvamiRüpa Gosvämé and others also relished these things.

In this Kali-yuga, if you want prema rasarasa, this can be achieved only by nama sankértana ‘kalau nama sankértana upaya’.

harse prabhu kahena,----"suna svarupa-rama-raya nama-sankértana----kalau parama upaya[In great jubilation, Çré Caitanya Mahäprabhu said, "My dear Svarupa Damodara and Ramananda Raya, know from Me that chanting of the holy names is the most feasible means of salvation in this age of Kali. Çré Caitanya-caritämåta Antya 2.8]

The only process in Kali-yuga is to chant holy name - Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

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We also discussed what is rasarasa and the four ingredients of rasarasa; vibhava, anubhava, sattvika and vyabhicari. Vibhava is of two types, alambana (support – that in which rati is tasted) and uddipana (the awakening stimulus).

Alambana is of two types – asraya alambana and visaya alambana. Visaya means the object of love and asraya means the shelter, abode, of love. Kåñëa is always called visaya alambana, object of rati. Visaya means He is the enjoyer. All the devotees are called asraya, shelter of divine love. So Kåñëa is visaya tattva and Srimati RadhikaÇrématé Rädhikä is called asraya tattva.

We are conditioned souls. How will we realize nama rasanäma-rasa, the sweet mellows of holy name?

Here Haridäsa Öhäkura has very clearly explained in Harinäma Cintämaëi

[Harinäma Cintämaëi: With the first opening of the bud of the holy name comes the realization of the enchanting Syamasunder form of Kåñëa in Goloka VrindavanVåndävana. The Lord's sixty-four transcendental qualities are like the irresistible fragrance from the partially blossomed flower. When this flower comes into full bloom, it manifests the eternal and confidential pastimes of Lord Kåñëa known as the asta-kaliya-lila, or the eightfold loving affairs of Çré Çré RadhaRädhä-Kåñëa.]

Those who are exalted devotees remember asta kaliya lila but we are not qualified. So what do we do? Çréla JivaJéva Gosvami has explained that there are two types of smarana or upasana, worship. Svarasiki upasana and mantramayi upasana.

General sadhakas can worship holy name of the Lord with mantramayi upasana. Those who are high class exalted devotees of the Lord relish the holy name with svarasiki upasana.

Svarasiki upasana means serving Çré Kåñëa by remembering asta kaliya lila. Those who have realized their own transcendental constitutional form, siddha deha, are absorbed 24 hours in their transcendental constitutional form and automatically all Kåñëa’s lilas are manifested in their hearts. They are not imitating but spontaneously all the lilas are coming in their heart.

Svarasiki is spontaneous. According to the exalted devotee’s own form and the particular rasarasa (dasyadäsya, sakhyasakhya, vatsalyavätsalya or madhuryamädhurya), and without any imitation or imagination, spontaneously, asta kaliya lila – nistanta lila, pratah kaliya, purvahna kaliya, madhyahna kaliya, aparahna kaliya, sayam kaliya, pradosa kailya and ratri lila – all eight folds of lila is automatically coming in their heart. They are high class, exalted devotees of the Lord.

But general devotee, like us, what can we do? We don’t know our svarupa, our transcendental form, nor have any imagination. Some nonsense, stupid persons may say that you are rasagulla manjarimaïjaré etc. This is imaginary. For this JivaJéva Gosvami has very nicely explained how the general devotee will remember Kåñëa

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katha and Kåñëa nama, rupa, guna and lila. He explained in his Sandarbhas. They can remember by mantramayi upasana.

Everyone can remember by mantramayi upasana. But what is mantramayi upasana? It means that a sadhaka collects some slokas from Srimad BhagavatamÇrémad-Bhägavatam or from our gosvamis granthas and while chanting holy name – Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare, they will also recite these verses.

First you start with Çré Rupa GosvamiRüpa Gosvämé’s UpadesamrtaUpadeçämåta vaco vegam manasah krodha-vegamjihva-vegam udaropastha-vegametan vegan yo visaheta dhirahsarvam apimam prthivim sa sisyat[One must practice to tolerate the urges of speech, mind, anger, tongue, belly and genitals. The sober person who is able to tolerate these six urges can rule the whole world and is fit to become jagad-guru (one who can become the guru of the entire world or who can accept disciples all over the world). Çré UpadesamrtaUpadeçämåta 1]

Chant Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. and reciteatyaharah prayasas caprajalpo niyamagrahahjana-sangas ca laulyam casadbhir bhaktir vinasyati

[Sincere sadhakas should try to guard themselves from six types of unfavourable activities which can completely ruin their bhakti. These activities are as follows:(1) eating more than necessary or accumulating anything beyond one’s requirements(2) engagement in any endeavour which eventually leads to sense-gratification or deviation from the path of bhakti(3) indulging in discussions on subjects unrelated to bhakti(4) unnecessary persistence towards the rules and regulations of the sastras which are irrelevant and avoiding those rules which are imperative(5) associating with materialists or people who are not inclined towards the process of bhakti(6) being greedy to follow philosophies which are not conducive for one’s advancement in bhakti. Çré UpadesamrtaUpadeçämåta 2]

Then you continue slowly, and develop your bhajanabhajana and sadhanasädhana and also recite all the verses of our gosvamis’ books. For example, the books of Çréla Rupa GosvamiRüpa Gosvämé and Raghnuatha das Gosvami. This is the process. Then you will go to VilapaViläpa Kusmanjali and other granthas, and study slokas. That means when you recite the slokas and chant holy name, Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. Automatically the meaning of these slokas will manifest in your heart.

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I will give an example.vividha-kusuma-vrndotphulla-dhammilla-dhati-vighatita-mada-ghurnat-keki-piccha-prasastimmadhuripu-mukha-bimbodgirna-tambula-raga-sphurad-amala-kapolam radhikam arcayami[I worship Çré Radhika, whose braided hair, decorated with many kinds of blossoming flowers, has violently attacked and broken the fame of the tails of the jubilantly dancing peacocks, and whose splendid white cheek is marked with a spot of red betelnut from Lord Kåñëa's bimba fruit mouth. Çré RadhaRädhästakam (4), Çréla Rupa GosvamiRüpa Gosvämé]

Rupa GosvamipadaGosvämépäda explained in this way. When you chant holy name you recite this verse.‘vividha-kusuma-vrnda’. Don’t think ‘I am maidservant of Srimati RadhikaÇrématé Rädhikä’. There is no need to imagine. Just recite some verses in a simple way.

You think Srimati RadhikaÇrématé Rädhikä and Kåñëa are meeting together in a nice beautiful place in the bank of Yamuna. They are in a nice beautiful kunja (grove). Yamuna Devi is flowing very gently ‘kal’, ‘kal’ and a very nice sweet spring season breeze (vasanti) is present, different flowes are blossoming like the ‘madhuri, malati, jasmine and others. You can chant holy name and remember these things. Rupa ManjariMaïjaré has collected different kinds of flowers and she has nicely made a very beautiful garland and decorated Srimati RadhikaÇrématé Rädhikä’s curling hair. “vighatita-mada-ghurnat” In the meantime one peacock comes out of the cave of GirirajaGiriräja Govardhana. Generally everyone glorifies the peacock, when they spread the feathers of their tail and automatically the peacock feels some pride because all are praising his beautiful feathers but when this peacock saw the different types of flowers on Srimati RadhikaÇrématé Rädhikä, then the peacock became ashamed. He thought that the beauty of the garland on Srimati RadhikaÇrématé Rädhikä’s hair surpassed the beauty of his feathers.

In the same way Çréla Rupa GosvamiRüpa Gosvämé is explaining. Here the peacock is feeling pride ‘mada-ghurnat’ means when peacock spreads its tail, it is very proud and moves his head [intoxicated] because [he is thinking that] everyone is looking and all are intoxicated with my beauty . But when the peacock saw Srimati RadhikaÇrématé Rädhikä’s curling hair very nicely decorated with flowers, he became very ashamed and entered the cave of GirirajaGiriräja Govardhana and did not come out again. Then Rupa GosvamiRüpa Gosvämé then wrotemadhuripu-mukha-bimbodgirna-tambula-raga-sphurad-amala-kapolam radhikam arcayami

Rupa ManjariMaïjaré made very nice betel nut leaves (tambula) and gave it in the hand of Srimati RadhikaÇrématé Rädhikä and Srimati RadhikaÇrématé Rädhikä offered it to Kåñëa. Kåñëa chewed the betel nut and His lips became very reddish in colour like anuraga. Red colour is the symptom of anuraga. Anuraga means ‘prasaparam sneha anubandanam’, they completely bound [Kåñëa] with their own love and affection. Kåñëa is chewing the betel nut and Kåñëa’s lips have become very nice beautiful reddish colour like anuraga – deep attachment to Srimati RadhikaÇrématé Rädhikä. This is the symptom of anuraga.

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Srimati RadhikaÇrématé Rädhikä was looking and seeing how Kåñëa’s lips are so nice and beautiful reddish colour but Kåñëa is thinking differently, that maybe Srimati RadhikaÇrématé Rädhikä wants My remnants. Because Srimati RadhikaÇrématé Rädhikä only takes Kåñëa’s remnants, so Kåñëa is thinking “Oh She is looking at My lips means She wants My remnants”.

So Kåñëa is giving remnants of the betelnut to Srimati RadhikaÇrématé Rädhikä to take it. But when Kåñëa gave it to Srimati RadhikaÇrématé Rädhikä, Srimati RadhikaÇrématé Rädhikä turned her face to the side and did mana, sulky mood. At that time, ahaituki, causeless, mana had come. Srimati RadhikaÇrématé Rädhikä turned her face from Kåñëa. Then Kåñëa embraced Srimati RadhikaÇrématé Rädhikä and kissed her on the cheek and left a red mark on her cheek.

So Rupa GosvamiRüpa Gosvämé explained in this versevividha-kusuma-vrndotphulla-dhammilla…..

When Kåñëa kissed the cheeks of Srimati RadhikaÇrématé Rädhikä, He made a nice red mark (tambula raga) the color of betelnut, because Kåñëa ate the betel nut and made a mark on the Srimati RadhikaÇrématé Rädhikä’s cheek.

Bhaktivinoda Öhäkura sang this songjamuna-salila- aharane giya,

bujhibo yugala-rasarasaprema-mugdha ho'ye, pagalini-praya,

gaibo radhara yasa[As I go to draw water from the Yamuna, I shall cherish knowing the confidential mellows that unite the divine pair RadhaRädhä and Kåñëa. Being enchanted by sublime love, I will sing Çré RadhaRädhä's glories just like a madwoman. Dekhite Dekhite verse 4]

I will go to Yamuna, where I will see RadhaRädhä and Kåñëa performing these types of lilas and return to the assembly of Lalita and VisakhaViçäkhä and glorify these pastimes.

Why am I saying this? When you chant holy name, you have to recite these types of verses then rasarasa will come. This is called mantramayi upasana. This is the process of chanting holy name. Only chanting “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare” is not enough.

Çré JivaJéva Gosvami has explained mantramayi upasana in this way in his sandarbha.

Bhaktivinoda Öhäkura in Harinäma Cintämaëi has explained nama rasanäma-rasa svarupa. This rasarasa svarupa is like the bud of the flower.[Harinäma Cintämaëi - With the first opening of the bud of the holy name comes the realization of the enchanting Syamasunder form of Kåñëa in Goloka VrindavanVåndävana.] Then slowly you will rise and become qualified to see the beautiful form of Kåñëa. Lord Caitanya Mahäprabhu told Srivasa Öhäkura, Svarupa Damodara and others in Navadvipa Dhama.

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Mahäprabhu told “One day I was chanting holy name – Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare – and then a very beautiful darkish boy came. He was playing a flute and with very nice beautiful enchanting eyes He hinted to Me ‘please come come…’ As I approached Him, He moved further away. He was a very beautiful boy and I wanted to embrace Him but He entered in the groves when I was about to embrace Him and I completely fainted!”

If you chant holy name in this way then Kåñëa will appear in front of you in a very nice beautiful form. According to your potency, Kåñëa will manifest that form. If you are in madhura rasarasa, conjugal mood, then Kåñëa will manifest youthful form – nava kisora natavara, gopavesa venukara [eternal adolescent, a fresh youth, the best of dancers dressed in the attire of a cowherd boy with a flute in His hands. Nava kisora – very nice youth form and natavara – very nice beautiful dancing pose.]

Here Bhaktivinoda Öhäkura explained :[Harinäma Cintämaëi - With the first opening of the bud of the holy name comes the realization of the enchanting Syamasunder form of Kåñëa in Goloka VrindavanVåndävana.]The churning of rasa rasa

By regular chanting of the holy name, one reaches a state of perfection known as sthayi bhava, or permanent emotion, which is also known as rati. Then these four ingredients will manifest in the form of bhavas and combine to transform rati to rasarasa. The four bhavas are: vibhava, anubhava, sattvika, and vyabhicari (or sancari).]

Kåñëa has 64 qualities, gunas. When you chant holy name, as anarthasanarthas are removed from your heart, then you will realise Kåñëa’s 64 qualities. You will realise the beauty of His form (rupa), nama, guna, and lila. First rasarasa svarupa will come, then guna svarupa, and slowly all Kåñëa’s qualities will manifest in front of you. Everyone is first attracted to rupa (form) so first you will realise the beauty of His form.

In Srimad BhagavatamÇrémad-Bhägavatam, SukadevaÇukadeva Gosvami explained:ka stry anga te kala-padayata-venu-gita-sammohitarya-caritan na calet tri-lokyamtrailokya-saubhagam idam ca niriksya rupamyad go-dvija-druma-mrgah pulakany abibhran[Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. Srimad BhagavatamÇrémad-Bhägavatam 10.29.40]

Not only gopisgopés are attracted to the beauty of Kåñëa. Even go (cows), dvija (birds), druma (tree) and mrgah (deer) are attracted to the beauty of Kåñëa. So in Srimad BhagavatamÇrémad-Bhägavatam, Suka GosvamipadaGosvämépäda says:gopyas tapah kim acaran yad amusya rupamlavanya-saram asamordhvam ananya-siddham

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drgbhih pibanty anusavabhinavam durapamekanta-dhamadhäma yasasah sriya aisvarasya[“What austerities must the gopisgopés have performed! With their eyes they always drink the nectar of Lord Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare.” Srimad-BhagavatamÇrémad-Bhägavatam 10.44.15]

Gopis always relish Kåñëa’s beauty with their eyes, because our eyes want to relish the rupa. This is natural. Kåñëa’s form is the best form to be relished by the eyes, so automatically our eyes will go towards Kåñëa’s beautiful form.

barhapidam nata-vara-vapuh karnayoh karnikarambibhrad vasah kanaka-kapisam vaijayantim ca malamrandhran venor adhara-sudhayapurayan gopa-vrndairvrndaranyam sva-pada-ramanam pravisad gita-kirtih["Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Kåñëa exhibited His transcendental form as the greatest of dancers as He entered the forest of VrndavanaVåndävana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories." (Venu-gita, text 5)]

Srimad BhagavatamÇrémad-Bhägavatam glorified Kåñëa’s beautiful formbarhapidam nata vara vapuh karnayoh karnikaram – how beautiful is His formbarhapidam – there is a beautiful feather on His headnata vara vapuh – very nice beautiful dancing posevaijayantim ca malam – beautiful garland made by the five kinds of flowers.karnayoh karikaram – on His ears very nice and beautiful (turnikim) flowers.vibhrad vasah – very beautiful garments

Sometimes Kåñëa is embracing His friends, Subala and SridamaÇrédäma, and dancing.

So Bhaktivinoda Öhäkura in Harinäma Cintämaëi explained that when we are becoming free from all types of anarthasanarthas, then the flowers of harinama blossom in our hearts and slowly, slowly we realise our siddha deha, transcendental constitutional form.

[Harinäma Cintämaëi : When this flower comes into full bloom, it manifests the eternal and confidential pastimes of Lord Kåñëa known as the asta-kaliya-lila, or the eightfold loving affairs of Çré Çré RadhaRädhä-Kåñëa. And although this manifestation is transcendental, it still appears in the material world.

The bhakti-saktiLatent within the jivajéva are the miniscule spiritual potencies of hladini (bliss) and samvit (knowledge).]

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Bhakti is the combined form of hladini and samvit. Hladini means ananda sakti (bliss). Samvit means knowledge potency. Hladini and samvit combined together and manifested in the heart of the devotee is called bhakti.

But this knowledge is not aisvarya jnana, the knowledge of opulence. That transcendental knowledge is transferred into the mood called bhava. Because those who are the devotees of madhuryamädhurya, sweetness mood in Goloka Vrndavna with Kåñëa, they have no opulence mood with Kåñëa, they have only madhuryamädhurya mood with Kåñëa.

Madhurya mood means laukika sat bandhuvat priti, making relationship with Kåñëa as like a family member. They never think Kåñëa as the Supreme Personlaity of Godhead or parabrahma. The activities of madhuryamädhurya jnana automatically manifests in the heart of the madhuryamädhurya devotees. They think Kåñëa is our family member. In this way they make relationship with Kåñëa in different, different ways.

Here sambandha jnana is the knowledge of relationship with Kåñëa, either sakhyasakhya (friendship mood), vatsalyavätsalya (parental mood) or madhuryamädhurya (conjugal mood). Even in madhuryamädhurya rasarasa there are different moods.

Bhaktivinoda Öhäkura explained, just listen to harikatha from the lotus lips of Guru and sadhus, and bhakti devi will manifest in your heart. Bhaktivinoda Öhäkura here says, when bhakti devi first manifests in the heart of the devotee, like bud of the flower, samvit and hladini is coming. Here always remember, samvit means knowledge, but not opulence mood knowledge. Those who are devotees of VaikunthaVaikuëöha, the opulence mood will come. Those who are the devotee of Goloka VrndavanaVåndävana, automatically madhuryamädhurya (sweetness) moods will come.

Devotees of VaikunthaVaikuëöha have opulence mood towards the Lord. They think He is our master and I am His servant. In VaikunthaVaikuëöha, Garuda, Visvaksena, even Laksmi Devi think “Lord Visnu is Supreme Personality of Godhead”. But Vraja devotees think that Kåñëa is our friend, and friendship mood is coming. So here Bhaktivinoda Öhäkura has explained that slowly the devotee will realise his transcendental constitutional form and then the Lord will give darsanadarçana to him.

Narada Rsi chanted this mantra, “Om namo bhagavate vasudeva.” One day he saw the beautiful form of Lord Näräyaëa. Just like a lightning flash for one second. He saw the beautiful form of Lord Näräyaëa, four handed holding cakara, lotus flower, gada and conchshell and He went away. In the same way when the sadhaka chants holy name, the Lord will give a short darsanadarçana.

Mahäprabhu Himself told, “One day I was chanting holy name and one nice beautiful handsome boy came. I saw and I tried to embrace Him and then He disappeared.

In this way Bhaktivinoda Öhäkura explained, those who are fortunate living entities by the causeless mercy of RadhaRädhä and Kåñëa, then samvit and hladini saktis will manifest in their heart and bhakti devi will give darsanadarçana. But first some greed will come because when he listens to harikatha, a certain type of greed will come. This

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greed is not material greed. In this material world this greed is painful and creates disturbance. I will give one small example. One small boy saw his mother put some blackberries in the jar and put in sunlight. When the boy saw the blackberries he thought he will take some but the mouth of the jar was too small. He put his hand inside the jar and took the blackberries but he could not take his hand out and it was very painful.

In Srimad BhagavatamÇrémad-Bhägavatam and Bhagavat Gita, Kåñëa is saying that you have to give up these types of material greed. But in Çré Caitanya-caritämåta it is said “lobha harikatha” greed should be for harikatha.

All your sense should be applied for Kåñëa Consciousness. “kama krsna arpane” offer your lust to Kåñëa. “krodha bhakta dwesis jane” you have to be angry with those who are envious of devotees.

kama krsna-karmarpane krodha bhakta-dwesis-janelobha sadhu-sange hari-katha

moha ista-lablha-bine mada krsna-guna-ganenijukta kariba jatha tatha

[I will engage my lust in eagerness to serve Kåñëa. Anger I will direct towards the enemies of the devotees. Greed I will engage by being greedy to hear the topics of Lord Hari in the association of the saintly devotees. Bewilderment will be manifested because I cannot immediately attain my worshipable Lord. Madness will be there when I prouldly glorify the transcendental attributes of Lord Kåñëa. In this way I will engage each of these in the service of Lord Kåñëa. [Prema Bhakti Candrika by Narottama das Öhäkura]

“Lobha harikatha”greed should not be for rasagullas but for harikatha.

One Gurudeva told his disciple to bring four rasagullas from the market. The disciple brought only one. Gurudeva said “I told to bring four rasagullas and you brought only one”. The disciple replied “O Gurudeva, you said that if you go to market to bring anything, you should test whether it is good or bad. So I tasted one. You said in your class that number 3 is not good. So I ate another one and two were left. Then I remembered that you are very generous, after taking prasadam, since I am your only one disciple, you always give me your remnants, so I thought one is for me. Now one is left for you.” Gurudeva was surprised “So how did you eat three rasagullas?” The disciple replied “I ate like this’ and he showed by eating the last rasagulla.

We should give up our material greed. Bhaktivinoda Öhäkura said that greed should be for harikatha and [especially] sadhu sanga and harikatha [harikatha in the association of sadhus]. So here Bhaktivinoda Öhäkura explained that sadhaka should attain greed for pure devotional service.

krsna-bhakti-rasarasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukrtair na labhyate

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[Pure devotional service in Kåñëa consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price--that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay. Çré Caitanya-caritämåta Madhya 8.70]

If you see anyone’s heart is full of vrajarasa, then you should just pay with your greed to listen to his harikatha, then you will attain your perfection. This is the process. There is no other process, but only one process. Just pay with your greed. Just listen to harikatha.

Here Bhaktivinoda Öhäkura has explained that with only sukrti you cannot get vraja prema. But perfect greed will come according to the potency of the jivas. Because all living entities have a particular potency, jivajéva svarupa anubandhini vrtti, either santa, dasyadäsya, sakha, vatsalyavätsalya, or madhuryamädhurya. We have everything within us.

nitya-siddha krsna-prema 'sadhya' kabhu naya sravanadi-suddha-citte karaye udaya["Pure love for Kåñëa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens.” Çré Caitanya-caritämåta Madhya 22.107]

Udaya means manifests. When we listen to harikatha, then automatically that potency will manifest in our heart.

Gopa Kumar went to VaikunthaVaikuëöha but he was not satisfied. Because Gopa Kumar’s potency is in sakhyasakhya bhava, mood of friendship, in Goloka VrndavanaVåndävana. So when he went to VaikunthaVaikuëöha, Ayodhya, Dwaraka, and Mathura, he was not satisfied. In the same way, when the jivas listen to harikatha, more and more greed is coming. Then slowly he is realising his transcendental potency, jivajéva svarupa anubandhini vrtti. Automatically it is manifesting, because sunlight is coming and automatically darkness is going out.

Daily a sadhaka is chanting the holy name but how will he chant holy name?Çréla Rupa GosvamiRüpa Gosvämé explained in Çré UpadesmrtaUpadeçämåta, the essence of all instructions.

tan-nama-rupa-caritadi- ……. ity upadesa-saram

‘tan-nama-rupa-caritadi-sukértananu’ The sadhaka should chant the Lord’s sweet names like Madana Mohana, RadhaRädhä Ramana, Rasa Bihari, Syamasundara, Yasodanandana, Gopijana Vallabha. Bhaktivinoda Öhäkura has very clearly explained:

jaya jaya radhe krsna govindaradhe govinda radhe govindajaya jaya syamsundara, madana mohana, vrndavana candrajaya jaya radha ramana, rasarasa bhihari, sri gokulananda

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jaya jaya lalita, visakhaViçäkhä, adi jata sakhi vrnda

These are called madhuryamädhurya, sweet, names. All these names are related to Kåñëa’s sweet pastimes. Bhaktivinoda Öhäkura in Harinäma Cintämaëi explained ‘spontaneously all types of Kåñëa’s pastimes – newer, newer will manifest in the heart of a sadhaka.”

Previously I have mentioned that there are two types of smarana or upasana, methods of worship. One is mantramayi upasana and the other is swarasiki upasana. For those who are high class devotees, uttama maha bhagavat, automatically asta kaliya lila, Kåñëa’s eight fold daily pastimes, manifests in his heart. In his dream, in his eating and sleeping asta kaliya lila is going on.

Those who are not high class devotees what will they do? They should practice mantra mayi upasana. Mantra mayi upasana means that when they are chanting holy name, they should collect some slokas from Srimad BhagavatamÇrémad-Bhägavatam and acaryas granthas like Çré Upadeshmrta and so on.

I quoted one verse from Çré RadhaRädhästakam by Çréla Rupa GosvamiRüpa Gosvämé.vividha-kusuma-vrndotphulla ……. arcayami

You chant holy name – Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare and recite this verse.

If you want to make a garland, first you should collect many different types of flowers like madhuri, malati, jasmine, beli, chameli and so on. Bhaktivinoda Öhäkura explained mantra mayi upasana. First you collect different slokas from our gosvamis’ granthas. I gave an example of one slokaçloka but there are many slokas.

vividha-kusuma … arcayami

Çréla Rupa GosvamipadaGosvämépäda was chanting holy name in Ter Kadamba, sitting under the kadamba trees and chanting Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare and sweet remembrances were automatically coming.

vividha-kusuma … arcayamiRupa GosvamiRüpa Gosvämé is thinking, by the order of Lalita devi, Rupa ManjariMaïjaré is collecting many beautiful, different color flowers, then she makes a very beautiful garland and decorates Srimati RadhikaÇrématé Rädhikä’s beautiful curling hair. In the meantime, one peacock comes out from the cave of GirirajaGiriräja Govardhan. When the peacock sees Srimati RadhikaÇrématé Rädhikä’s beautiful curling hair, nicely decorated with beautiful flowers, then he becomes very ashamed. He is thinking,“Where is the beauty of Srimati RadhikaÇrématé Rädhikä’s hair and where is the beauty of my feathers?” Everyone glorifies peacock’s feathers, especially in the rainy season, when ever fresh rain clouds appear, then peacock’s heart is completely overjoyed and peacock spreads his tails and starts to dance. So the peacock is thinking “All glorify my feathers but I am looking at the beauty of Srimati

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RadhikaÇrématé Rädhikä’s hair. There is no comparison between the beauty of my feathers and the beauty of Radhika’s hair adorned with various beautiful and fragrant flowers. He becomes very ashamed and runs into the cave of GirirajaGiriräja Govardhana.

So Çréla Rupa GosvamipadaGosvämépäda is chanting holy name and automatically remembering all these things and also composed this versevividha-kusuma … arcayami

Rupa GosvamipadaGosvämépäda is absorbed in his constitutional transcendental form and another lila appears to him. He has made very nice betelnuts and offered to Srimati RadhikaÇrématé Rädhikä and Srimati RadhikaÇrématé Rädhikä offered it to Kåñëa. Kåñëa is chewing betel nut and His lips become beautiful reddish colour. In the morning we heard that Kåñëa’s lips are just like bimba fruit, very soft and reddish colour with some marks in the lips. Because when the bimba fruit is very soft and reddish colour, some marks are there. We can also see some marks on our lips when we go in the front of the mirror. So Srimati RadhikaÇrématé Rädhikä is looking at how beautiful Kåñëa’s lips are with the reddish colour.

This reddish colour is the personification of anuraga, deep attachment. Srimati RadhikaÇrématé Rädhikä is thinking how beautiful is Kåñëa’s reddish colour lips, resembling deep attachment for Her, but Kåñëa is thinking that Srimati RadhikaÇrématé Rädhikä wants His remnants. Srimati RadhikaÇrématé Rädhikä only eats Kåñëa’s remnants so He gave Her His pan prasadam, betel nut remnant just like Çréla Gurudeva gave us sevasevä kunja pan prasada during Kartik. Kåñëa says to Srimati RadhikaÇrématé Rädhikä “Oh take My remnants.” but Srimati RadhikaÇrématé Rädhikä’s sulky mood is coming. She turns Her face away from Kåñëa. “I don’t want Your remnants. I don’t want Your remnants.” Actually She wants Kåñëa’s remnants, because ‘don’t want, dont want’ means She wants. Two negatives make a positive. ‘No, No’ means ‘Yes’. Srimati RadhikaÇrématé Rädhikä turns Her face away from Kåñëa, then Kåñëa forcibly embraces Srimati RadhikaÇrématé Rädhikä and kisses Her on Her cheek and leaves a very reddish circle mark on Her cheek.

Here Rupa GosvamiRüpa Gosvämé is explaining these beautiful pastimes. Kåñëa makes a beautiful circle on the cheek of Srimati RadhikaÇrématé Rädhikä, and Srimati RadhikaÇrématé Rädhikä cannot wash it off, because betel nut colour is very deep. If it touches our clothes, we cannot wash it off. Why is this example given? This colour, the cheeks of Srimati RadhikaÇrématé Rädhikä is Kåñëa’s anuraga for Her and is very deep.

Generally kissing is material sense gratification but here the kissing of Kåñëa on the cheek of Srimati RadhikaÇrématé Rädhikä is not material thing. Deep colour, deep anuraga is manifested. Why did Kåñëa embrace Srimati RadhikaÇrématé Rädhikä by force and left a red mark on Her cheek? Because He is showing that He has so much love and affection for Srimati RadhikaÇrématé Rädhikä.

Bhaktivinoda Öhäkura is explaining

jamuna- salila- aharane giya,

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bujhibo yugala-rasarasaprema-mugdha ho'ye, pagalini-praya,

gaibo radhara yasa[As I go to draw water from the Yamuna, I shall cherish knowing the confidential mellows that unite the divine pair RadhaRädhä and Kåñëa. Being enchanted by sublime love, I will sing Çré RadhaRädhä's glories just like a madwoman. Dekhite Dekhite verse 4]

Bhaktivinoda Öhäkura in this Bengali song has very nicely explained “I will go to the bank of Yamuna and I will see this lila and see how Kåñëa embraced Srimati RadhikaÇrématé Rädhikä and made this circle on Her cheek. I will come back to the assembly of the sakhis Lalita and VisakhaViçäkhä. ‘gaibo radhara yasa’. I will glorify Srimati RadhikaÇrématé Rädhikä. In this way, Çréla Rupa GosvamipadaGosvämépäda is chanting holy name and remembering these pastimes. The sadhaka should collect verses from gosvamis’granthas.

Our gosvamis chanted 1 lakh, 100,000, holy names or 64 rounds daily.

sankhya-purvaka-nama-gana-natibhih kalavasani-krtaunidrahara-viharakadi-vijitau catyanta-dinau ca yauradha-krsna-guna-smrter madhurimanandena sammohitauvande rupa-sanatanau raghu-yugau sri-jivajéva-gopalakau[I worship the Six GosvamisGosvämés, who passed all their time in chanting the holy names, singing songs, and offering dandavat-pranamas, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating and sleeping. Always seeing themselves as completely worthless, they became enchanted in divine rapture by remembering Çré RadhaRädhä-Kåñëa’s sweet qualities. Çré Sad Gosvamyastakam]

‘sankhya-purvaka-nama-gana’ means all our gosvamis chanted holy name with fixed number of rounds remembering all these pastimes while chanting holy name.

But how did Caitanya Mahäprabhu chant holy name? Just ‘Hare Kåñëa’ and He fainted.

Why am I saying this? We should not only chant holy name, but have to absorb in the slokas of the gosvamis according to your mood. Especically we are in the line of Caitanya Mahäprabhu, so remember these types of pastimes. So Rupa GosvamiRüpa Gosvämé very clearly explained these things

tan-nama-rupa-caritadi-……..ity upadesa-saram

There is another condition in this verse ‘tisthan vraje’ You have to stay in Vraja. If it is not possible to stay there physically, then you have to stay there with mind. How will I stay in Vraja by mind? Remember and chant Kåñëa’s nama, rupa, lila and guna.

jaya radhe, jaya krsna, jaya vrndavan, sri govinda, gopinatha, madana-mohan

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syama-kunda, radha-kunda, giri-govardhan, kalindi jamuna jaya,jaya mahavankesi-ghata, bamsi-bata, dwadasa-kanan, jaha saba lila koilo sri-nanda-nandansri-nanda-jasoda jaya, jaya gopa-gan, sridamadi jaya, jaya dhenu-vatsa-ganjaya brsabhanu, jaya kirtida sundari,jaya paurnamasi, jaya abhira-nagari[All glories to RadhaRädhä and Kåñëa and the divine forest of VrindavanVåndävana. All glories to the three presiding Deities of VrindavanVåndävana: Çré Govinda, Gopinatha, and Madana-mohana.All glories to Syama-kunda, RadhaRädhä-kunda, Govardhana Hill, and the Yamuna River (Kalindi). All glories to the great forest known as Mahavana, where Kåñëa and Balarama displayed all of Their childhood pastimes.All glories to Kesi-ghata, where Kåñëa killed the Kesi demon. All glories to the Vamsi-vata tree, where Kåñëa attracted all the gopisgopés to come by playing His flute. Glories to all of the twelve forests of Vraja. At these places the son of Nanda, Çré Kåñëa, performed all of His pastimes.All glories to Kåñëa’s divine father and mother, Nanda and YasodaYaçodä. All glories to the cowherd boys, headed by SridamaÇrédäma, the older brother of Srimati RadhaRädhärani and Ananga ManjariMaïjaré. All glories to the cows and calves of Vraja.All glories to RadhaRädhä’s divine father and mother, Vrishabhanu and the beautiful Kirtida. All glories to Paurnamasi, the mother of Sandipani Muni, grandmother of Madhumangala and Nandimukhi, and beloved disciple of Devarsi Narada. All glories to the young cowherd maidens of Vraja.]

Singing like this and at that time your mind is completely absorbed in the pastime places, lila sthali, of Çré Kåñëa and automatically your mind is going there. That is perfect vraja vasa, staying in VrndavanaVåndävana. Otherwise you will stay in VrndavanaVåndävana and remember your home in Western countries. This is not vrajavasa. Generally when you are far from VrndavanaVåndävana, you remember VrndavanaVåndävana. Those devotee who could not come for Kartik parikrama, then everyday they are remembering “this time Gurudeva is giving harikatha, today they are going here and there and speaking this harikatha.” They are daily reading Vraja Mandala Parikrama book but we are not reading daily.

So Kåñëa says to the gopisgopésyatha dura-care presthemana avisya vartatestrinam ca na tatha cetahsannikrste ’ksi-gocare[When her lover is far away, a woman thinks of him more than when he is present before her. Srimad BhagavatamÇrémad-Bhägavatam 10.47.35]

When lovers are staying far away, they very eagerly remember each other. When they are meeting together but in mind they are far away.

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Especially in Kali-yuga, separation is very powerful. Lord Caitanya Mahäprabhu manifested these separation moods. When we are separate from anyone, more attachment and absorption will come.

Two things are required to get bhakti; avesa, absorption, and utkantha, eagerness. When we are far from anywhere, at that time more and more absorption will come. Those who did not come to Vraja mandala parikrama, they are more absorbed and then more eagerness is coming to come next year.

Here Bhaktivinoda Öhäkura explained that by regularly chanting holy name and remembering these types of lilas by mantra mayi upasana. If you have not come to the stage of bhava bhakti, then you should not remember or meditate on asta kaliya lila continuously. [Can we remember the pastimes of asta kaliya lila – like in nisanta lila, Kåñëa and RadhaRädhä are going to their homes and then Radhika is going to Nanda gaon? What is swarasiki upasana – that you are serving Divine Couple in you svarupa?] Only jata rati devoteeOtherwise we will lose our bhakti and fall down. If you are absorbed in speculative transcendental form then that is aparadha. You will not get any fruit. If you are thinking that I am this manjarimaïjaré, I will serve with these things [or in this way]. If you go to some sahajiya line, they will give siddha pranali. This is stupid, nonsense, Kachori ManjariMaïjaré, Halva ManjariMaïjaré, speculative name but not perfect. Even if it is real name, still you will not be able to absorb it. Maybe you will get proper name eg Lalita ManjariMaïjaré. Maybe your atma’s name is Lalita ManjariMaïjaré, but you cannot absorb in transcendental things, you will commit offence and lust and desires and will lose everything. We see many devotees, they are thinking that in Gaudiya sampradaya that there is no rasarasa and they go to sahajiya sampradaya to get transcendental name, siddha pranali.

Bhaktivinoda Öhäkura said the best process for siddha pranali is explained by Lord Caitanya Mahäprabhu.

trnad api su-nicena taror iva sahisnunaamanina manadena kirtaniya sada harih["One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Çré Siksastakam Verse 3]

Chant Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare prabhu kahe,----"vaisnava-sevasevä, nama-sankértana dui kara, sighra pabe sri-krsna-carana" [The Lord replied, "You should engage yourself in the service of the servants of Kåñëa and always chant the holy name of Kåñëa. If you do these two things, you will very soon attain shelter at Kåñëa's lotus feet." Çré Caitanya-caritämåta 2.16.70]

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Mahäprabhu said you should serve vaisnava and chant holy name, then you will realise your siddha deha, transcendental constitutional form. This is the simple process; there is no need to do imitation or go here and there.

So Bhaktivinoda Öhäkura explained in Harinäma Cintämaëi that by the causeless mercy of Srimati RadhikaÇrématé Rädhikä, four ingredients of rasarasa will automatically manifest in the heart of the devotees.

Once in my class, I explained about the four ingredients of rasarasa - vibhava, anubhava, sattvika, and vyabhicari (or sancari). These four ingredients will come in the sadhaka’s heart.

At that time the sadhaka’s heart will be neat and clean and there will be no material desires and sattva will come. The heart will be completely free from all types of material desires.

Then sandhini will come. On the platform of sandhini, samvit and hladini will manifest. That is called rati or bhava.

So these things have been explained suddha-sattva-visesatma prema-suryamsu-samya-bhak rucibhis citta-masrnya- krd asau bhava ucyate[" 'When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love for Kåñëa. At such a time, devotional service causes the heart to be softened by various tastes, and it is called bhava [emotion].' Çré Caitanya-caritämåta Madhya 23.5]

Then much taste will come. If you are real hungry, anything you eat, so much taste will come. But if you are not hungry, many types of preparation will come, that time you will be looking for faults.

3. DVD 3

We are continuing with Bhajana Pranali, the process of doing bhajanabhajana as discussed in Bhaktivinoda Öhäkura’s Harinäma Cintämaëi. This is the dialogue between Lord Caitanya Mahäprabhu and Haridäsa Öhäkura.

Caitanya Mahäprabhu very humbly asked Haridäsa Öhäkura “How should the conditioned souls relish nama rasanäma-rasa.” Then we also discussed the essence of all instructions as explained by Srila Rupa GosvamiRüpa Gosvämé in Upadeshmrta

tan-nama-rupa-…… ity upadesa-saram

The sadhaka should chant the Lord’s madhuryamädhurya nama, sweet holy names, and these names should be related to the Lord’s sweet and beautiful pastimes especially in Vraja; Nandanandana, Yasodanandana, VrndavanaVåndävana chandra, Gopijanavallabha, Rasabihari, Rasesvar and so on.

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When you chant the holy name of the Lord, you should also remember the sweet pastimes of the Lord. As I have previously described, Çréla Rupa GosvamipadaGosvämépäda was chanting holy name in Ter Kadamba and automatically remembered the sweet pastimes of RadhaRädhä Kåñëa. He also composed nice beautiful verses of Srimati RadhikaÇrématé Rädhikä.

So Rupa GosvamiRüpa Gosvämé explained in this way.tan-nama-rupa- …….ity upadesa-saram

There are also other conditions that need to be followed when performing Bhajana .‘tisthan vraje’ you have to stay in Vraja. If you cannot stay there physically then you have to stay there by your mind. “mana vasa” means to stay in Vraja with your mind and remember the sweet pastimes and the pastime places of Kåñëa.

‘tad anuragi’ always associate with the high class exalted devotees of Srimati RadhikaÇrématé Rädhikä.‘jana anugami’ and also following the same mood of Rupa ManjariMaïjaré, Rati ManjariMaïjaré and those who are serving Srimati RadhikaÇrématé Rädhikä.‘kalam nayed akhilam ity upadesa-saram’ this is the essence of all instruction.

So continuously chanting holy name in this way, slowly all the anarthasanarthas are removed from our heart by the causeless mercy of Guru and Kåñëa. Then samvit and hladini will manifest in our heart. This is suddha bhakti.

[Harinäma Cintämaëi : Rasa is like a machine. Rati, or permanent emotion, is the axle of this machine.]Rasa is like a machine, churning day and night working 24 hours a day, non stop. Rati or stayibhavasthäyi-bhäva is the axle of the machine. When you listen to harikatha repeatedly, remembering these things then your anarthasanarthas will go away. Machine is in spring motion, and is rotating continuously and all dust is clearing. In the same way, listening to harikatha then the sadhaka’s heart will become clearer and clearer.

[Harinäma Cintämaëi : Rati is spinning the machine. Once the machine starts moving by the combined energy of the four bhavas, then the permanent emotion (sthayi-bhava) is converted into rasarasa.]First sthayi bhava, or fixed mood comes. When the sadhaka does sadhanasädhana bhajanabhajana, he should concentrate his mind on one special mood, sthayi bhava and in this way he can achieve his perfection.

Our Gaudiya Vaisnava’s aim and object is ‘how to become the maidservant, or palya dasi of Srimati RadhikaÇrématé Rädhikä.’ This is especially dear to those who have come in the line of Lord Caitanya Mahäprabhu. Lord Caitanya Mahäprabhu came in this Kali-yuga to give this manjarimaïjaré bhava not dasyadäsya, sakhyasakhya, vatsalyavätsalya, or even the madhuryamädhurya moods of Rukmini, Satyabhama or Kubja. Caitanya Mahäprabhu came to give manjarimaïjaré mood. This is the specialty of Caitanya Mahäprabhu.

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Rupa GosvamiRüpa Gosvämé has described this in Vidagdha Madhava nataka.

anarpita-carim cirat karunayavatirnah kalausamarpayitum unnatojjvala-rasah sva-bhakti-sriyamharih purata-sundara-dyuti-kadamba-sandipitahsada hrdaya-kandare sphuratu vah saci-nandanah[May that Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali, by His causeless mercy, to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.”]

“sada hrdaya-kandare sphuratu vah saci-nandanah” He is Hari. Hari means Lord Hari and also lion. If a lion enters a cave, automatically all elephants and other lesser animals will go away. This is natural.

Who is Gaura Hari? He is Harinäma, holy name.apani palabe saba suniya gobinda raba

simha-raba jena kari-ganasakala vipatti jabe mahananda sukha pabe

jara haya ekanta bhajanabhajana a[When lust and his friends hear the word "Govinda" they immediately begin to flee, as a heard of deers flees when it hears a lion's roar. If one engages in single-pointed devotional service to Lord Kåñëa, then the worshipper attains transcendental bliss, and all kinds of calamities flee from him. Çré Prema Bhakti Candrika 2.13]

Narottama das Öhäkura has said in Çré Prema Bhakti Candrika. Just like the elephant runs away from the roaring of the lion, all bad things will go away from the chanting of Govinda nama. Harinäma is like the roaring of the lion, then the elephants will go away. The elephants represent lust, anger and unwanted things, or anartha, in our heart.

“samarpayitum” means directly, He drinks or relishes the sweet nectar of Srimati RadhikaÇrématé Rädhikä’s prema. The individual soul cannot drink RadhaRädhä prema. Caitanya Mahäprabhu mercifully distributed the sprinkle of RadhaRädhä prema, which is manjarimaïjaré bhava, bhava ullasa rati. This is very important. You may not understand, just listen. When Srimati RadhikaÇrématé Rädhikä’s rati is higher than Kåñëa, it is called bhava ullasa rati.

[Çréla Bhaktivedanta Näräyaëa Gosvami Mahäräja MANJARI BHAVA – YOU ARE ALL FORTUNATE, Murwillumbuh, Australia: April 28, 2005 (PART 1)

Sva-bhakti is Radhika’s bhakti to Kåñëa, the love of Radhika for Çré Kåñëa. Kamatmika-bhakti (madhuryamädhurya-rasarasa) has two divisions. One division is called ullasa-mayi-rati, and that is the mood of the manjarimaïjaré, a maidservant of Çré RadhaRädhä. A jivajéva can never have the mood of Radhika* [See endnote 3]. If Lalita and VisakhaViçäkhä cannot have Her mood, and Çré Kåñëa cannot have Her mood, how can a jivajéva have it? By constitution, a jivajéva who has a relationship with

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Kåñëa in madhuryamädhurya rasarasa has the eligibility only for this manjarimaïjaré-bhava.

Only Caitanya Mahäprabhu could have brought this understanding to the world. Before Him there was no bhakti-rasarasa (raganuga-bhakti and rupanuga-bhakti). Bhakti was there, but it was vaidhi-bhakti, not bhakti-rasarasa. Mahäprabhu especially ordered Çré Svarupa Damodara and Çré Raya Ramananda to sprinkle their mercy upon Çréla Rupa GosvamiRüpa Gosvämé, so that he could be qualified to realize the Lord’s mood and establish it in the world – and Rupa GosvamiRüpa Gosvämé established it. The sthayi-bhava (permanent transcendental emotion or relationship) discussed herein is of the manjaris, and it is called bhava-ullasa-rati *[See endnote 4]. It is not directly in relation to Çré Kåñëa. The manjaris have more inclination towards Srimati RadhikaÇrématé Rädhikä.

*Endnote 3: bhava-ullasa rati – Generally, devotees of the same mood and who are enriched with similar desires naturally share suhrd-bhava, intimate friendship, with each other. That is why the love and affection that Lalita and the other sakhis have for Srimati RadhikaÇrématé Rädhikä is called suhrd-rati. When their suhrd-rati is the same as or slightly less than their Kåñëa-rati (affection towards Çré Kåñëa), this is called sancari-bhava (a temporary emotion that is compared to the waves that swell and then return to the ocean of their permanent emotion of the mood of Kåñëa's beloveds). In other words when this suhrd-rati becomes equal to the waves in the ocean of their prominent affection for Kåñëa, it is a sancari-bhava. However, in the case of the manjarimaïjaré-sakhis, their suhrd-rati (for Çré RadhaRädhä and everything connected with Her), which abundantly exceeds their krsna-rati and which constantly increases by the moment due to their full absorption in it, is called bhava-ullasa-rati. This is a special feature of madhura-rasarasa. Of the five types of sakhis, only the nitya sakhis and prana sakhis, who are known as manjaris, have this bhava-ullasa-rati as their permanent emotions (sthayi-rati). It is no longer just a sancari-bhava. These manjaris nurture an abundance of sneha, tender affection, for RadhaRädhäji.

It is seen that creepers are always endeavoring to embrace trees, but the leaves, flowers and buds (manjaris) of the creepers do not even slightly try to embrace the trees directly. When a creeper embraces a tree, the joy of those flowers, leaves, and manjaris automatically increases. In Çré VrndavanaVåndävana Srimati RadhikaÇrématé Rädhikä stands supreme among all gopisgopés. She is famous as the kalpa-lata (the creeper that fulfills every desire) of love for Çré Kåñëa. Some of Her sakhis have the nature of leaves, some are like flowers, and some like manjaris. That is why they are always eager for Srimati RadhikaÇrématé Rädhikä to meet with Kåñëa, and are carried away by the bliss of Their union. (Çréla Näräyaëa Mahäräja's commentary on Venu-gita, verse 7)]

In this way, Caitanya Mahäprabhu distributed this prema, bhava ullasa rati, to all living entities. Ths is the contribution of Lord Caitanya Mahäprabhu. Haridäsa Öhäkura told these things and Caitanya Mahäprabhu’s heart became completely overjoyed. Caitanya Mahäprabhu wants to listen to this type of katha.

Bhaktivinoda Öhäkura also explained in the same Caitanya Mahäprabhu’s mood. Rasa is like a machine and rati or stayibhavasthäyi-bhäva is like the axle and spinning very

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quickly like big washing machine, spinning, spinning and all dust and dirty water going out.

Washing machine is sometimes spinning anticlockwise, sometimes clockwise but here is it is only spinning clockwise. So here Bhaktivinoda Öhäkura explained, this machine is working with four ingredients of rasarasa; vibhava, anubhava, sattvika, and vyabhicari (or sancari).

The devotee is called asraya tattva, abode of bhakti. And when the four ingredients maniefested on the platform of the stayibhavasthäyi-bhäva and at that time the devotee will become rasik. Then he can taste the beauty of the holy name Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

This rasarasa is coming in the heart in two ways, one is called arcana marga and the other is bhava marga.

Arcana marga is the process of following all the rules and regulations of the scriptures, vaidhi marga, of worshipping the lotus feet of the Lord. The other path is bhava marga, where the sadhaka is completely absorbed in the transcendental sentiments.

In Bhakti Rasamrta Sindhu, it is explained, that even if you worshipped Thakurji with your transcendental moods, bhava, Thakurji will accept your offerings.

In South India, there was a poor brahmana. He had no ingredients to serve Thakurji, but one day he thought that today is a special day, the appearance day of Thakurji. In all the temples, the devotees worship Thakurji with many types of ingredients; sometime panca pada (5 types of ingredients), maybe dasa pada (ten types), dwadasa (12 types) or solar (16 types).

So his mind was disturbed “I have Thakurji but I cannot do worship with many types of ingredients”. Then somewhere he had heard that Thakurji can be worshipped by the mind and Thakurji will accept all the offerings. So early in the morning, he woke up and within his mind he took bath in Yamuna and other holy rivers. Then he put tilak on 12 places on his body. Within his mind he went to all the holy rivers in the world, Ganga, Yamuna, Saraswati, Godavari and so on and collected water from them in a golden pot. Then he collected all different ingredients; sugar, yogurt, milk, honey and so on and worshipped Thakurji very nicely within his mind.

He collected very nice and beautiful flowers from different ponds like Manasa Sarovara in the Himalayas and made a very nice garland for Thakurji. He decorated Thakurji very nicely with different types of clothes, garments made from pearls and jewels. In this way he was absorbed three or four hours in the service of the Lord with proper Vedic mantras. He did many stava and stutis. He did all these things within his mind. Now it became almost midday. If you worship Thakurji, you have to offer some bhoga to Thakurji. Within his mind he made many preparations, laddhu, kachori, basmati rice and so on. He thought “Today is mahotsova, very joyous occasion, so I must make kheer, sweet rice.” Without paramanna, kheer, this celebration cannot be complete. My Gurudeva, nitya lila parvista Om Visnupada Çréla Bhaktivedanta Vamana Gosvami Mahäräja, always told that on the appearance day of Thakurji or the appearance or

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disappearance days of our acaryas, you have to prepare paramanna, sweet rice. Your celebration is not successful without sweet rice. That Brahmin thought it was too late but sastras say without sweet rice Thakurji is not happy. So very quickly, he prepared sweet rice in his mind. Now kheer is very hot, and he cannot offer hot food to Thakurji. He was fanning the kheer to cool it down. Later he put his hand on the sweet rice, his finger started to burn. At that time, in VaikunthaVaikuëöha Lord Visnu started to smile. Laksmi devi asked him “What happened?” Lord Visnu said “My devotee, in the material world, has made very nice preparations for Me. In the end, he made sweet rice with his mind and when he checked with his finger to see if it was hot or cold, his hand got burned.” Laksmidevi asked how was that possible?

Lord Visnu “He is a very high class devotee and doing manasa sevasevä.” Laksmi said “I want to see Your devotee” So Näräyaëa and Laksmi went to see the devotee. Then they took the devotee back to VaikunthaVaikuëöha with them.

In Bhakti Rasamrta Sindhu Çréla Rupa GosvamipadaGosvämépäda has explained that if you want to worship Thakurji with your manasa sevasevä, this is the best process because in manasa sevasevä you cannot commit any offences, aparadha. If you directly serve Thakurji, many offences will be commited. But if you worship Thakurji with your mind, no offences will be committed but you will have to concentrate your mind for two hours and you will have to sit in one place and concentrate your mind.

Bhaktivinoda Öhäkura explained in Harinäma Cintämaëi, that when a high class sadhaka is chanting holy name, then all kinds of ingredients (vibhava, anubhava, sattvika, and vyabhicari) will manifest in his heart. First this is spinning very quickly. When the sadhaka is first chanting holy name and remembering Kåñëa, his heart will become free from all kinds of anarthasanarthas and quickly the sadhaka will become rasika.

[Harinäma Cintämaëi: The devotee, who is the asraya (like a shelter or container), becomes the relisher of that rasarasa. And that rasarasa is the Vraja-rasarasa or the spiritual mellow of VrindavanVåndävana. That rasarasa is the essence of everything, and is the highest goal for the jivajéva. The Vedas expound four goals - dharma, artha, kama, moksha; but in fact the pinnacle of all these perfections is rasarasa. The fully realized and perfected beings are entitled to taste that rasarasa.]

First four things will come, dharma (religiosity), artha (wealth), kama (sense gratification), and moksa (liberation). But the sadhaka will accept only prema bhaktiprema-bhakti and reject dharma, artha, kama and moksa. He will pray “Oh Lord please give me only prema bhaktiprema-bhakti .

Çréla Bhaktivinoda Öhäkura continuously explained in this way.

How will we attain the perfection of our goal? First we decide that the perfection of our goal is prema rasarasa. Our aim and object is not only bhakti but how to attain bhakti rasarasa. Bhakti and bhakti rasarasa are not the same thing. We need to understand these things. Many people are confused about these things. Many people don’t know

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the difference between bhakti and bhakti rasarasa. Bhakti rasarasa is when the sadhaka is coming in the stage of sthayi bhava and on the platform of sthayibhava, four ingredients (vibhava, anubhava, sattvika, and vyabhicari (or sancari)) are mixed and at that stage, bhakti rasarasa is coming.

What is bhakti?

anyabhilasita sunyam jnana karmadi anavrtamanukulyena krsnanusilnam bhaktir uttama ["The cultivation of activities that are meant exclusively for the pleasure of Çré Kåñëa, or in other words the uninterrupted flow of service to Çré Kåñëa, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Çré Kåñëa, is called uttama-bhakti, pure devotional service." (Çré Bhakti-rasamrta-sindhu 1.1.11)]

This is bhakti. But bhakti rasarasa, is performed on the platform of sthayibhava, fixed mood, and the four ingredients are there. Then the sadhaka is chanting more and more holy name and remembering these pastimes with some feelings.

I gave one example of how Rupa GosvamipadaGosvämépäda chanted holy name and remembered pastimes. When you chant holy name, you need to collect some flowers (in the form of slokas) while chanting holy name and automatically all moods will come.

tavaivasmi tavaivasmina jivami tvaya vinaiti vijnaya devi (radhe) tvamnaya mama caranantikam[I am Yours! I am Yours! I cannot live without You! O Devi Radhe, please understand this and bring me to Your lotus feet. VilapaViläpa KusumanjaliKusumäïjali 96]

Oh Srimati RadhikaÇrématé Rädhikä, if you do not give Your mercy and give me shelter of Your lotus feet, I cannot live. I will give up my body. Oh Srimati RadhikaÇrématé Rädhikä, give me shelter of Your lotus feet. So sadhaka is praying like this and chanting holy name.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

ha! devi kaku-bhara-gadgadayadya vacayace nipatya bhuvi dandavad udbhartartihasya prasadam adbhudasya janasya krtvagandharvike tava gane gananam vidhehi

[O Devi Gandharvike! In utter desperation I throw myself on the ground like a stick and with choked voice humbly implore You to please be merciful to this fool and count me as one of Your own. Çré Gandharva Samprarthanastakam]

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Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

He Gandharvike Srimati RadhikaÇrématé Rädhikä! Can you please write my name at bottom of the list of Your sakhis?

These are very nice verses.

What does bhajanabhajana mean? It means to be absorbed in a special mood.

We have heard a very nice beautiful story. Abu Ben Adam was a very poor person, but he had great faith in the mercy of the Lord. One day early in the morning, he saw one person come into his room and was writing something in his paper. Abu Ben Adam asked the person what he was writing on the paper. The person replied that he was making a list of the devotees of the Lord. At that time Abu Ben Adam asked [him if it was possible] to put his name at the bottom of the list. He said “I know that I am not qualified, still I am requesting.” That person replied “Okay I am going to ask the Lord whether he will allow me to put your name on the list?”

That person disappeared and came back the next morning and again began writing. Then Abu Ben Adam asked what the Lord has said. That person replied that the Lord said to put your name at the top of the list.

In the same way, our mood is the same, to put our name at the bottom of the list.

‘gandharvike tava gane gananam vidhehi’Just enrol my name in the group of Srimati RadhikaÇrématé Rädhikä. We can request. I told this story. Abu Ben Adam asked the person to put his name at the bottom of the list. Why not top? I am not qualified but put my name at least at the bottom of the list?

This is our prayer, the highest prayer because we should pray for the highest. We have qualification or not. We know we have no qualification but still we pray to Guru, Kåñëa and Srimati RadhikaÇrématé Rädhikä “please write down my name at the bottom of the list.”

So here Bhaktivinoda Öhäkura is explaining, when sadhaka will chant holy name, remembering and reciting these verse, two verses will come.

ha! devi kaku-bhara-gadgadayadya vaca …….gandharvike tava gane gananam vidhehi

We want ‘nija gane’ not ‘tava gane’. ‘nija gane’, our gane, group because Srimati RadhikaÇrématé Rädhikä has many ganas, groups., but I want to be only in Your group. There is Lalita’s group, VisakhaViçäkhäs’s group but “nija gana” means “He Srimati RadhikaÇrématé Rädhikä I want to be in your group.”

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Rupa GosvamipadaGosvämépäda is the eternal associate of Srimati RadhikaÇrématé Rädhikä, Rupa ManjariMaïjaré, but he is showing how a sadhaka should do sadhanasädhana and bhajanabhajana and express his heart. By chanting Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare and remembering all these things.

Srimati RadhikaÇrématé Rädhikä is called Gandharvike. It means one who is expert in dancing and singing. When will a person dance and sing and with what sentiments? When his heart is overjoyed, he will dance and sing. If you are morose and in pain physically or mentally, you cannot dance and sing.

Why am Rupa GosvamiRüpa Gosvämé saying Gandharvike? Because O Radhe, Your heart is overjoyed and You are very expert in dancing and singing. So our sastras are saying in a scientific way. If your heart is not overjoyed, you cannot sing a very nice song. If your mind is morose and disturbed, if you have lost your money, boyfriend or girlfriend and if I ask you to sing? You will say “Oh Mahäräja I don’t feel like singing.” If anyone criticised you and your mind is distrurbed, I tell you to sing, you cannot sing because your mind is not overjoyed, no ullasa, enthusiasm.”

When your mind is free from mind and beyond of this material world, if I ask you to sing, you will be overjoyed.

So Rupa Goisvami is saying Gandharvike. “Oh Srimati RadhikaÇrématé Rädhikä you are very expert in dancing and singing because Your heart is overjoyed.”

“yace nipatya bhuvi dandavad udbhartartih” Rupa GosvamiRüpa Gosvämé is very humble. Yace means, very humble, again and again praying and doing pranama. “Udbhartartih” means emotional mood and eagerly I am requesting for this.

Rupa GosvamiRüpa Gosvämé is saying directly “tava gana”. Gurudeva is saying ‘nija gana’. What is the difference between tava gana and nija gana? Tava gana is everyone but I want to be special part of your gana. ‘nija gana’ means direct connection, tava gana means through many persons but my special application or request is “nija gana….”

When sadhaka is performing bhajanabhajana sadhanasädhana and chanting in this way, remembering verses from Rupa GosvamiRüpa Gosvämé’s granthas, Visvanath CakravatiViçvanätha Cakravarté Öhäkura’s granthas, and Raghunath Das Gosvami’s granthas.

sri-rupa-manjarimaïjaré-kararcita-pada-padmagosthendra-nandana-bhujarpita-mastakayahha modatah kanaka-gauri padaravindasamvahanani sanakais tava kim karisye[O golden complexioned girl, when You are lying with Your head in Çré Kåñëa's lap and Your feet in the lap of Çré Rupa ManjariMaïjaré, and when Rupa ManjariMaïjaré is massaging Your feet, will she, with the corners of her eyes, give me her maha-prasadam sevasevä of gently massaging Your feet while she is fanning You? VilapaViläpa kusumanjaliKusumäïjali, text 72]

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Every word has a special meaning in this verse.‘kanaka gauri’ glorifying Srimati RadhikaÇrématé Rädhikä, Her complexion is molten gold. Why is Raghunath Das Gosvami using this word? Because in Srimati RadhikaÇrématé Rädhikä’s heart, there are no other things, no impurities. If you put gold in the fire thousands of times, it will become completely free from all impurities, and become completely pure [and have colour of molten gold] so therefore kanaka gauri.

There are many special meanings behind every word used by our acaryas.

‘samvahanani sanakais tava kim karisye’ He Rupa ManjariMaïjaré, please give me that service. Because no one gives up their sevasevä, but I am praying to you to give me that sort of service, to massage the lotus feet of Srimati RadhikaÇrématé Rädhikä.

Even if you have many anarthasanarthas, there is no harm to chant with mantramayi upasana. If you ask how is it possible to pray like this when my heart is full of anarthasanarthas? How can I pray to be a maidservant of Srimati RadhikaÇrématé Rädhikä? There is no harm, chant holy name with faith – Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare and recite these verses.

Even if the sadhaka’s heart is full of anarthasanarthas, lobhamayi bhakti, bhakti based on greed, can still manifest because greed in not dependent on any qualification,

Even in this material world, a boy who may be very unqualified, sees a beautiful, young girl and he is attracted to her. Whether she will accept him or not is another thing. But his desire is that he wants to marry her. Why not? Because greed is automatically there, greed is not thinking whether he is qualified or not and whether she will accept him or not.

That means that greed does not depend on rules and regulations or anything else. It is spontaneous . If anyone is eating rasagulla and seeing him, your saliva is coming. Even if you have no money in the pocket, but greed is coming.

Visvanath CakravatiViçvanätha Cakravarté Öhäkura is explaining in Raga Vartma Candrika. Greed means that it is not dependent on qualification. If he is qualified or not, greed will come first. Later we can decide on how to become qualified to fulfil our desires.

One poor boy sees a beautiful princess. He can think that maybe she will marry him. Why not? Because that poor boy is not thinking whether he is qualified or not. Greed has come to marry that princess. If he wants to marry the princess, he has to become qualified and he is thinking of how to become qualified, how to make money and so on.

[ragatmikaika-nisthaniñöhä ye vrajavasi-janadayahtesam bhavaptaye lubdho bhaved atradhikaravanThe greed of those devotees who, while residing in Vraja, cultivate exclusive and fixed determination to attain the bhava of the ragatmika-jana (the eternal associates of Çré

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RadhaRädhä-Kåñëa inVraja), establishes their qualification as raganuga-jana. Bhakti Rasamrta Sindhu 1.2.291

tat-tad-bha' vadi-madhurye srute dhir yad apeksate natra sastram na yuktim ca tal lobhotpatti-laksanamUpon hearing of the affairs of the Vrajavasi parikara (eternal associates of Çré RadhaRädhä-Kåñëa in Vraja) in their various rasas, a devotee’s heart becomes inspired by intense attraction to follow the particular devotion of one of them. Thereafter he is no longer dependent on the injunctions of sastra to engage in the practices of bhakti. This is the symptom of the awakening of divine greed. Bhakti Rasamrta Sindhu 1.2.292]

lobhe vraja-vasira bhave kare anugati sastra-yukti nahi mane----raganugara prakrti "If one follows in the footsteps of the inhabitants of VrndavanaVåndävana out of such transcendental covetousness, he does not care for the injunctions or reasonings of sastra. That is the way of spontaneous love. Çré Caitanya-caritämåta Madhya 22.153]

When real greed will come then you will start the process of how to become qualified and to attain your perfection. What is the process? Çréla Visvanath CakravatiViçvanätha Cakravarté Öhäkura in Raga Vartma Candrika has very clearly explained this. If you want to fulfill your real greed, you have to practice three things: 1) vaidhi bhakti udistana – following the limbs of vaidhi bhaktiSixty four limbs of vaidhi bhakti have been described in Bhakti Rasamrta Sindhu. You have to follow all the limbs of vaidhi bhakti – adau guru pada asraya, diksa, siksa, visvambhara guru sevasevä and so on[guru-padasraya, diksa, gurura sevanasad-dharma-siksa-prccha, sadhu-marganugamana"On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One must serve him. (4) One must receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) One must follow in the footsteps of the previous acaryas and follow the directions given by the spiritual master." Caitanya caritamrta, Madhya-lila 22.116]

2) You have to stay in vraja either physically or by mind– ‘tisthan vraje’

3) You have to associate with high class exalted vaisnavasVaiñëavas and devotees of the Lord

[ krsnam smaran janam casya prestham nija-samihitam tat-tat-katha-ratas casau kuryad vasam vraje sadaOne should constantly remember one’s dearest nava-kisora Çré Nanda-nandana and the beloved associate(s) of Kåñëa who is possessed of sajatiya-bhava or the identical

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mood for which one aspires. One should always reside in Çré Vraja-dhamadhäma with great attachment for hearing topics regarding Kåñëa and His devotees. (If one is physically unable to live in Vraja, one should do so mentally). This is the method of raganuga-bhakti-sadhanasädhana. Bhakti Rasamrta Sindhu 1.2.294

sevasevä sadhaka-rupena siddha-rupena catra hi tad-bhava-lipsuna karya vraja-lokanusaratahA sadhaka who has lobha for raganuga-bhakti should serve Çré Kåñëa both in the sadhaka-rupa and the siddha-rupa in accordance with the bhava of the Vrajavasis who possess the same mood for which he aspires. Bhakti Rasamrta Sindhu 1.2.295

sravanotkértanadini vaidha-bhakty-uditani tuyany angani ca tany atra vijneyani manisibhihThe angas of bhakti such as sravana, kértana, sri-guru-padasraya, and others, which have already been described in regard to vaidhi-bhakti, are recognised to be also useful and necessary in raganuga-bhakti by intelligent persons. Bhakti Rasamrta Sindhu 1.2.296]

What will you do if you want to drink milk and no milk is available? You can ask someone who has many cows to give you one cow? Once you get the cow and you need to maintain the cow otherwise it will not provide milk. Visvanath CakravatiViçvanätha Cakravarté Öhäkura gave this example.

In the same way, greed will come first and then we need to develop our greed so we can attain our goal.So here Bhaktivinoda Öhäkura very clearly explained bhajanabhajana pranali and how to attain perfection and goal. It is very nice and beautiful. What is the process to attain that goal?

[Harinäma Cintämaëi: Elevation via the Hare Kåñëa maha-mantra

Amongst the introspective jivas, he who is attracted to pure devotional service is the most evolved. The jivajéva can take up the path of bhakti only after he has accrued sufficient sukriti or piety from previous births. When such a jivajéva develops strong faith or sraddha, he comes into contact with a pure devotee spiritual master. By the grace of the spiritual master, he is initiated into the chanting of the Hare Kåñëa maha-mantra the holy names of the Divine Couple.]

That very fortunate living entity will take shelter of the lotus feet of geninue bonafide guru and start the process to attain their goal.

End of class

Bhajana Pranali – The Process of doing Bhajana

Continuing our discussion, there are two types of process to worship the Lord. One is called arcana marga and the other end is called smarana marga. Arcana means to

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worship the Lord, by following the rules and regulations of the scriptures, vaidhi marga. The other is called smarana marga, or raganuga marga bhakti.

So when the sadhaka performs bhajanabhajana and sadhanasädhana in the beginning, he has to follow the arcana marga, following the rules and regulations of the scriptures and worshiping the Lord.

Bhaktivinoda Öhäkura has explained, while performing arcana or following the rules and regulations of the scriptures, the body and mind of the sadhaka will be purified. Then he will be qualified to chant holy name on the path of remembrance, smaran marga or raganuga bhakti.

We discussed in the previously that even if the sadhaka does all service to the Lord by the mind, the Lord will accept all his moods. I gave an example of a poor Brahmin in South India who served the Lord with his mind and got perfection.

In the same way Bhaktivinoda Öhäkura explained that there are three types of devotees of the Lord; kanistha, madhyama, and uttama.

[Harinäma Cintämaëi: The neophyte devotee rejects demigod worship and worships only Kåñëa, but with certain material motivations due to lack of sambandha-jnana.]

Kanistha, neophyte, devotees have one qualification. They do not worship any demigod and demigoddess. However they have no deep knowledge of philosophy nor do they have knowledge of relationship with Gurudeva and Kåñëa. So if any material problems will come, they could give up devotional service and Thakurji. This is the problem.

arcayam eva haraye pujam yah sraddhayehate na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah[A prakrta, or materialistic devotee does not purposefully study the sastra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-praya [neophyte devotee], or bhaktabhasa, for he is a little enlightened by Vaisnava philosophy. Srimad BhagavatamÇrémad-Bhägavatam 11.2.47]

The definition of neophyte devotee “arcayam eva haraye pujam yah sraddhayehate”. The kanistha adhikari, neophyte devotee, worships Kåñëa with faith but his faith is very soft.

yahara komala sraddha, se 'kanistha' jana krame krame tenho bhakta ha-ibe 'uttama'

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[One whose faith is soft and pliable is called a neophyte, but by gradually following the process, he will rise to the platform of a first-class devotee. Çré Caitanya-caritämåta Madhya Lila 22.69]

In Çré Caitanya-caritämåta, Kåñëadas KavirajaKåñëadäsa Kaviräja Gosvami explained that those who have soft faith in Guru, Kåñëa, and scriptures are called kanistha adhikari.

Bhaktivinoda Öhäkura explained the difference between kanistha adhikari, neophyte devotee, and the impersonalist. Impersonalists have no faith that Lord has a transcendental form and that He performs transcendental activities. The neophyte devotee, even though his faith is soft, but he still has faith that the Lord has a beautiful transcendental form and because of this, Bhaktivinoda Öhäkura said that neophyte devotees are higher than the impersonalists.

If the neophyte devotee does not commit any offence at the lotus feet of Guru and Kåñëa, then by regularly chanting holy name and listening to harikatha, he will improve his bhajanabhajana and sadhanasädhana, and will become a madhyama adhikari, intermediate devotee.

Here Bhaktivinoda Öhäkura has explained that the process of sadhanasädhana, chanting of the holy name Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare should be done properly and clearly and with perfect pronunciation, nama pustic karana. So here Bhaktivinoda Öhäkura is explaining, the sadhaka should listen to his own pronunciation and concentrate his mind on the holy name and meditate on the form of the Lord while chanting holy name with fixed number of rounds. Sometimes kanistha adhikari should sit in front of vigraha, deity, and remember the beautiful vigraha’s form. Then slowly the holy name will manifest in his heart.

In this way the devotee will become madhyama adhikari, intermediate devotee of the Lord. [Harinäma Cintämaëi : The intermediate or madhyama devotee is pure and is very firmly situated in faith.]

The madhyama adhikari has four qualifications. isvare tad-adhinesu balisesu dvisatsu ca prema-maitri-krpopeksa yah karoti sa madhyamah[An intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service. Srimad BhagavatamÇrémad-Bhägavatam 11.2.46]

The madhyama adhikari has love and affection, prema, for the Lord. He develops friendship, maitri, with the devotees of the Lord. He gives mercy, krpa, to all living entities. He neglects, upeksa, to those who are offenders to Guru, vaisnavasVaiñëavas and sastras.

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The madhyama adhikari makes friends with devotees in three ways; maitri yukta maitri, krpa yukta maitri and sevasevä yukta maitri.

He makes friendship, maitri yukta maitri, with those devotees who are at the same level as himself. He gives mercy with friendship, krpa yukta maitri, to those who are junior to him. He serves with friendship, sevasevä yukta maitri, to those who are senior to him.[Harinäma Cintämaëi : The intermediate or madhyama devotee is pure and is very firmly situated in faith.]

sastra-yukti nahi jane drdha, sraddhavan 'madhyama-adhikari' sei maha-bhagyavan["One who is not very expert in argument and logic based on revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate. Çré Caitanya-caritämåta Madhya Lila 22.67]

By regularly chanting holy name and entering into deep philosophy and knowing the conclusions of the scriptures, sastra yukti, the sadhaka will come in the stage of uttama bhagavata, the advanced devotee.

[Harinäma Cintämaëi : The uttama or advanced devotee is completely indifferent to material things and is fully surrendered to Kåñëa. The pure name avails Himself to those who have exclusive faith in Kåñëa.

Step-by-step advancement in hearing, chanting, and remembering

The order of discipline (sadhanasädhana krama) for realizing the identity of the holy name with the Lord is as follows. The devotee must in the beginning discard the ten offences and simply absorb himself in the holy name by chanting constantly.]

When the madhyama adhikari is completely free from all types of offences, aparadha, realisation and sambandha jnana comes, and then he enters the stage of uttama bhagavata. The symptoms of the uttama bhagavata: sarva-bhutesu yah pasyed bhagavad-bhavam atmanah bhutani bhagavaty atmany esa bhagavatottamah[A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Çré Kåñëa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. Srimad BhagavatamÇrémad-Bhägavatam 11.2.45]

Srimad BhagavatamÇrémad-Bhägavatam gives evidence of the symptoms of uttama bhagavata.“sarva-bhutesu yah pasyed bhagavad-bhavam atmanah” The uttama bhagavata sees his istadeva, worshipable deity everywhere, and he sees that all living entities are serving his istadeva according to their own moods. That is called uttama bhagavata. Uttama bhagavata does not see any gross or material things.

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In Çré Caitanya-caritämåta, Kåñëadas KavirajaKåñëadäsa Kaviräja Gosvami explainedsthavara-jangama dekhe, na dekhe tara murti

sarvatra haya nija ista-deva-sphurti["The maha-bhagavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees the form of the Supreme Lord." Çré Caitanya-caritämåta Madhya Lila 8.274]

vana dekhi' bhrama haya----ei 'vrndavana'saila dekhi' mane haya----ei 'govardhana'

yahan nadi dekhe tahan manaye----'kalindi'maha-premavese nace prabhu pade kandi'

[When Çré Caitanya Mahäprabhu passed through the Jharikhanda forest, He took it for granted that it was VrndavanaVåndävana. When He passed over the hills, He took it for granted that they were Govardhana. Similarly, whenever Çré Caitanya Mahäprabhu saw a river, He immediately accepted it as the River Yamuna. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying. Çré Caitanya-caritämåta Madhya Lila 17.55-56]

Uttama bhagavata means a high class, exalted devotee of the Lord. He does not look at any gross things. He does not see any material figure. He sees that his istadeva, worshipable deity, is in the heart of all living entities.

‘sthavara-jangama dekhe …. ista-deva-sphurti’ – so much ecstatic moods are coming in his heart.

‘yahan nadi dekhe tahan manaye----'kalindi'’. If he sees any rivers, he thinks that it is Yamuna. Automatically all the pastimes of Yamuna, water sporting pastimes, are manifested in his heart.

‘saila dekhi' mane haya----ei 'govardhana'’ If he see any small mountains or hills, he thinks that it is GirirajaGiriräja Govardhana, and all the pastimes of GirirajaGiriräja Govardhana manifest in his heart.

hantayam adrir abala hari-dasa-varyoyad rama-krsna-carana-sparasa-pramodahmanam tanoti saha-go-ganayos tayor yatpaniya-sunyavasa-kandra-kandamulaih

["O sakhis! This GirirajaGiriräja Govardhana is the best of all the devotees of Çré Hari (Çré Harideva). How fortunate he is indeed! Have you not seen how elated he is to obtain the touch of the lotus feet of Çré Kåñëa, who is prana-vallabha, dearer to us than life, and those of Çré Baladeva who is nayanabhirama, the source of delight for the eyes? Who can adequately praise his fortune? Just see how graciously he receives all the cows and cowherd boyfriends of Kåñëa and Balarama. He supplies cool, clear and sweet water for bathing and drinking, soft green grass for the cows, caves for them to rest, and fruits and roots for them to eat. Truly, this GirirajaGiriräja Govardhana is blessed." Srimad BhagavatamÇrémad-Bhägavatam 10.21.18]

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Actually this verse is uttered by Srimati RadhikaÇrématé Rädhikä. She became very surprised and said that “GirirajaGiriräja Govardhana is the topmost servant of our beloved Govinda. Because GirirajaGiriräja Govardhana is serving Kåñëa with his body, mind and speech, just like a lover is serving her beloved.

‘yad rama-krsna-carana-sparasa-pramodah’. When Kåñëa climbed on the top of GirirajaGiriräja Govardhana. Just by the touch of Kåñëa’s feet on GirirajaGiriräja Govardhana, GirirajaGiriräja Govardhana started to shake and romanca, hairs started standing on the end. Sattvik vikara, ecstatic moods, are manifesting.

Srimati RadhikaÇrématé Rädhikä did not see trees on the top of GirirajaGiriräja Govardhana. She is thinking that these are GirirajaGiriräja Govardhana’s hairs standing on end. This is uttama bhagavata. The mahabhagavat does not see gross things.

When water is falling from the top of GirirajaGiriräja Govardhana, Srimati RadhikaÇrématé Rädhikä thinks that those are tears rolling down from the eyes of GirirajaGiriräja Govardhana.

‘paniya-sunyavasa-kandra-kandamulaih’ GirirajaGiriräja Govardhana gives many types of roots, fruits, flowers, and other things like sugandha silaya, aromatic stones. By putting water on these stones and rubbing it, beautiful colours manifest and the gopisgopés decorate Kåñëa with these colours like gopi dots.

Çréla Bhaktivinoda Öhäkura explains that the high class exalted devotee does not look at any gross things. When uttama bhagavata sees a young girl, he thinks that she is coming from Goloka VrndavanaVåndävana and becomes absorbed in those pastimes.

Lord Caitanya Mahäprabhu was once going from Gambhira to Tota Gopinatha. On the way, near the garden at Yameswara, a young beautiful girl was singing Jayadev Goswami’s Mangala Gitam.

radhe krsna govinda gopala nanda-dulala yasoda-dulala jaya jaya deva! haresrita kamala kuca mandala dhrta kundala! e kalita lalita vana mala! jaya jaya deva hare

When Caitanya Mahäprabhu heard this song, Caitanya Mahäprabhu started running to embrace her. Caitanya Mahäprabhu was a sannyasa and in His life, He never looked towards any ladies

sabe para-strira prati nahi parihasastri dekhi’ dure prabhu hayena eka-pasa[‘Çré Caitanya Mahäprabhu never even joked with others’ wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking. Caitanya BhagavatÇré Caitanya-Bhägavata Adi 15.17

ei-mata capalya karena saba' sanesabe stri-matra na dekhena drsti-kone`stri' hena nama prabhu ei avataresravano na karila,—vidita samsare

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In this way the Lord created mischief for everyone, but He did not even look at women from the corner of His eyes. It is well-known throughout the world that the Lord in this incarnation did not even hear the word “woman.” Caitanya BhagavatÇré Caitanya-Bhägavata Adi 15.18, 29]

But when Mahäprabhu heard the song of Gita Govinda from the lips of this lady, He started running towards that lady “Oh you are My sakhi. You are glorifying this song.” Mahäprabhu was running to embrace Her. Govinda, Mahäprabhu’s servant, was with Him at that time and running behind Him. Mahäprabhu was running very fast and Govinda could not catch up with Him. Then Govinda uttered loudly “Stri! Stri! It’s a lady!.” When Mahäprabhu heard this word “lady”, He stopped and returned.

Çréla Bhaktivinoda Öhäkura explains that uttama bhagavata does not see gross things.‘sthavara-jangama dekhe …. ista-deva-sphurti’ – ecstatic moods automatically are coming.vana dekhi' bhrama haya----ei 'vrndavana'If he sees any forest, he thinks that it is VrndavanaVåndävana, Seva Kunja, Nidhuvana, Nikunjavan. All lilas, pastimes, are automatically manifesting in his heart.

Generally those who are kanistha adhikaris cannot understand the heart of uttama bhagavata.

evam-vratah sva-priya-nama-kirtyajatanurago druta-citta uccaihhasaty atho roditi rauti gayatyunmada-van nrtyati loka-bahyah[By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. Srimad BhagavatamÇrémad-Bhägavatam 11.2.40]

Srimad BhagavatamÇrémad-Bhägavatam gives evidence that uttama bhagavata sometimes loudly chants Lord’s holy name.‘jatanurago druta-citta uccaih’ anuraga means with deep attachment, he chants holy name loudly like Gaura Kisora das Babaji.

kothaya go premamyi radhe radheradhe, radhe go, jaya radhe, radhe[Where is She who is full of prema? All glories to Çré RadhaRädhä.]

tomara kangala tomaya dako, radhe radhe[I am a very poor beggar, begging Your darsanadarçana]niyama kare sadai dake radhe radhe(gosai) ekbar dake talavane, abar dake tamala vane radhe radhe

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Gaura Kisora das Babaji sometimes chanted holy name loudly, sometimes softly, crying. So in this Srimad BhagavatamÇrémad-Bhägavatam gives evidence. ‘hasaty atho roditi rauti gayaty’ Sometimes he is laughing loudly? Because of different types of lilas, pastimes, are manifested in his heart. Sometimes he cries loudly on the ground, because separation mood is coming. When Kåñëa disappeared from rasarasa, gopisgopés felt bank of separation from Kåñëa. When this lila is coming in the heart of the sadhaka, he is crying.

So here Bhaktivinoda Öhäkura explained that by regularly chanting of holy name uttama bhagavata is absorbed in his own moods, bhavas.

But for general sadhakas ‘nama rupa guna ekata’ how he will chant holy name with nama, guna, rupa and qualities.

Here Bhaktivinoda Öhäkura explains that general devotees chant holy name, on the form of the holy name itself, and qualities of holy name and suddha nama will manifest in his heart.

Then the sadhaka will become absorbed in mantra mayi upasana. We have previously explained how we should be absorbed in mantra mayi upasana. In previous classes we have discussed, there are two types of worship of the Lord – one is called mantra mayi upasana and the other is called swarsiki upasana.

Mantra mayi upasana means to collect slokas from the scriptures according to your mood. Those devotees who are of dasyadäsya, sakhyasakhya, vatsalyavätsalya or madhuryamädhurya rasarasa, they will collect different slokas respectively according to their moods.

Çréla Sanatana Gosvami very clearly explained in Brhad Bhagavatamrta in the rasayana chapter, that he collected different slokas from sakhyasakhya rasarasa, vatslaya rasarasa and madhuryamädhurya rasarasa. The devotees will recite these verses and relish according to their moods.

So in this way, the sadhaka should daily recite slokas like the following:ittham satam brahma-sukhanubhutyadasyam gatanam para-daivatenamayasritanam nara-darakenasakam vijahruh krta-punya-punjah[Neither those who are engaged in self-realization and appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Maya and thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys. Srimad BhagavatamÇrémad-Bhägavatam 10.12.11]

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This verse is for sakhyasakhya bhava. Those who are the devotees of sakhyasakhya bhava can recite these verses. But those who are devotees of madhuryamädhurya bhava can also recite these verses and madhuryamädhurya moods will come.

“ittham satam” Çréla Sanatana GosvamipadaGosvämépäda told those who are brahmavadis, impersonalists, are thinking the Lord is completely effulgence.”dasyam gatanam para-daivatena” Those who are the devotees of dasyadäsya mood are thinking that He is para devata, that He is the Supreme Personlaity of Godhead.

‘mayasritanam nara-darakena’ the conditioned souls illusioned by mayamäyä are thinking that Kåñëa is an ordinary cowherd boy.

‘sakam vijahruh krta-punya-punjah’ SukadevaÇukadeva GosvamipadaGosvämépäda is saying “look at the fortune of the cowherds boys of VrndavanaVåndävana, how they are embracing Kåñëa and playing with Him.

So in this way, vatsalyavätsalya bhavanandah kim akarod brahman

sreya evam mahodayamyasoda va maha-bhaga

papau yasyah stanam harih['O brahmana, what pious activities did Nanda Mahäräja perform by which he received the Supreme Personality of Godhead Kåñëa as his son? And what pious activities did mother YasodaYaçodä perform that made the Absolute Supreme Personality of Godhead Kåñëa call her 'Mother' and suck her breasts?'" Srimad BhagavatamÇrémad-Bhägavatam 10.8.46]

Parikshit Mahäräja is asking SukadevaÇukadeva GosvamipadaGosvämépäda “What pious activities of Nanda and YasodaYaçodä, because Çré Hari, who is the Supreme Personality of Godhead, is now sucking the breast milk of Mother YasodaYaçodä. What is their previous good karma?”

“nandah kim ….stanam harih” vatsalyavätsalya bhava is coming.aho bhagyam aho bhagyam

nanda-gopa-vrajaukasamyan-mitram paramanandampurnam brahma sanatanam

["How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."(Srimad BhagavatamÇrémad-Bhägavatam 10.14.32).]

This is from Brahma stuti (Lord Brahma’s prayers). Brahmaji became very surprised. Kåñëa is the Supreme Personality of Godhead, svayam Bhagavan, but now all Vrajavasis are thinking that Kåñëa is their family member.

Brahmaji recited many slokas. Kåñëa did not say anything but when Brahma recited this verse

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‘aho bhagyam … brahma sanatanam’ then Kåñëa started to smile. Why? Because Kåñëa is pleased with the vrajavasis, the residents of Vraja. The vrajavasis have a relationship with Kåñëa as if He were their family member, which is not so easy. In this material world this is not so easy to do this. Vrajavasis did not think Kåñëa is parabrahma Bhagavan. They formed relationship with Kåñëa like, Kåñëa is my son, or Kåñëa is my beloved. They have so much love and affection for Govinda.

So when Brahmaji recited this verse ‘aho bhagyam … brahma sanatanam’ Brahmaji became very surprised and “Aho” astonished. Laukika sat bandhuvat priti means to form a relationship with Kåñëa like a family member. If you form a relationship, you should not see any faults in the relationship. In this material world, if you see any fault you will give up the relationship. It is very difficult to form relationship or laukika sat bandhuvat priti but Vrajavasis never gave up Kåñëa. They know Kåñëa has many faults, stealing butter, makhan khor, and always telling lies but they never complained or gave up Kåñëa.

Bhaktivinoda Öhäkura is explaining about laukika sat bandhuvat priti means forming a relationship like you own family member. Kåñëa told the gopisgopés “If you really love Me, you cannot see any faults. Love means this. If you love someone, you cannot look at faults. If you look at faults, then your prema will be destroyed. Wife and husband are staying together but when wife is looking at husband’s faults and husband is looking at wife’s faults, then slowly their relationship will be destroyed.

In the same way, Vrajavasis formed a family relationship with Kåñëa – laukika sat bandhuvat priti. They never looked at Kåñëa’s faults.

It is very clearly explained by Bhaktivinoda Öhäkura that when the sadhaka is performing bhajanabhajana and sadhanasädhana, and remembering different types of the slokas, that is called mantra mayi upasana. If you want to enter in the sweetness mood, conjugal mood, then you have to recite madhura slokas like these.

syame rama-ramana-sundarata-varistha-saundarya-mohita-samasta-jagaj-janasya

syamasya vama-bhuja-baddha-tanum kadahamtvam indira-virala-rupa-bharam bhajami? (3)

[O Srimati Syama (Radhika), You are far more beautiful than Laksmi-devi. When shall I worship You who are embraced by the left arm of Your beloved Çré Syamasundara, whose beauty eclipses that of Sriman Näräyaëa and captivates the entire creation? Çré Gandharva Samprathanastakam (3)]

Rupa GosvamiRüpa Gosvämé has clearly explained “syame rama-… -janasya” He Srimati Radhike! In the rasarasa dance, when you are meeting with Your beloved Kåñëa, at that time Kåñëa manifested His most beautiful form and Kåñëa embraced You (Srimati RadhikaÇrématé Rädhikä). That beauty defeated the beauty of Laksmi and all the consorts of Lord Näräyaëa, that time Your beauty is topmost.

‘saundarya-mohita’ everyone is completely intoxicated with Your beauty. Especially in rasarasa dance, Kåñëa came in Vamsivata to perform rasarasa dance. Even Kamadeva came when he saw Kåñëa’s beauty, he completely fainted.”

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One of Kåñëa’s name is Madana Mohana. Kåñëadas KavirajaKåñëadäsa Kaviräja Gosvami said in Çré Caitanya-caritämåta

cadi' gopi-manorathe, manmathera mana mathe,nama dhare 'madana-mohana'

[Favoring them, Kåñëa rides on the chariot of the minds of the gopisgopés, and just to receive loving service from them, He attracts their minds like Cupid. Therefore He is also called Madana-mohana, the attractor of Cupid. Çré Caitanya-caritämåta Madhya 21.107]

Those who are high class sadhakas, step by step recite different slokas, chant holy name and also recite these slokas.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

[Harinäma Cintämaëi: Next, he goes on to practice the remembrance of particular pastimes of the Lord. This remembrance, called mantra-dhyana mayi upasana, facilitates further absorption into the holy name. This lila-smarana or pastime meditation also gradually becomes one with the holy name, form, and qualities. ]

Bhaktivinoda Öhäkura very nicely explains mantra dhyana mayi upasana. Step by step collecting different slokas – dasyadäsya, sakhyasakhya, vatsalyavätsalya and madhuryamädhurya.

Previously I have told that if you want to make nice beautiful garland, first you collect different, different types of flowers, not one type but many types malati, jasmine etc and you make nice beautiful garland. In the same way, sadhaka, according to his own taste [will collect similar verses accordingly]. This is called pratik dhara, the process to collect the slokas, very nice beautiful slokas like Radhikastakam and so on.

[Harinäma Cintämaëi: At this point, the first rays of namarasa, or the transcendental mellows of the holy name, dawn on the horizon of perception. Chanting the name in great delight, the devotee sees Kåñëa surrounded by cowherd boys and girls under a desire tree at the Yoga Pitha.]

When you chant holy name, then by the causeless mercy of Kåñëa and holy name, you will see Kåñëa is sitting beneath banyan tree of Yoga pitha, where there are desire trees and Kåñëa is surrounded by gopas and gopisgopéskasturi-tilakam lalata-patale vaksah-sthale kaustubhamnasagre vara-mauktikam kara-tale venuh kare kankanamsarvange hari-candanam sulalitam kanthe ca muktavaligopa-stri-parivestito vijayate gopala-cudamanih[His forehead is decorated with musk tilaka, upon His chest rests the Kaustubha jewel, an exquisite pearl adorns the tip of His nose, His lotus hand holds the flute, bracelets adorn His wrists, His entire form is anointed with candana, a necklace of pearls graces His very charming neck, and He is surrounded by cowherd maidens – all glories unto He who is the crest jewel of cowherd boys! Çré Gopala Sahasra NamaNäma 28]

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In this way recite slokas and chant holy name. First learn some slokas, every day you have to learn new slokas. When you chant holy name, do not only chant vaco vegam… but also chant other verses. Collect slokas, not only from Slokamrtam but also many other slokas like gopi gita, venu gita, yugala gita, brahmara gita, and so on and you have to learn these.

[Harinäma Cintämaëi: Progressively, the devotee's practice of lila-smarana intensifies to the point where he begins to meditate on the most confidential pastimes of the Lord known as the asta-kaliya- lila, or the eight-fold pastimes of RadhaRädhä-Kåñëa. When he reaches maturity in this meditation, rasarasa rises in full glory.]

And so much taste will come and also ecstatic mood will come. All these things will come in the association of the pure devotee of the Lord. This is very important. You have to buy one way ticket. All of us have two way ticket. We have return ticket. So how is it possible that Govinda deva will give darsanadarçana. You have to throw ticket and passport in the Yamuna! [Mahäräja is laughing.]

Once I said this class in the US and one devotee came to India and threw her passport and tickets in the Yamuna and told Gurudeva that Vana Mahäräja gave class in my house and told me to throw tickets in Yamuna.

Not like that. What is the meaning of one way ticket and two way ticket? One way ticket is give all your attachment to Govinda. We have two way attachment, Kåñëa bhajanabhajana and also material things. So how is it possible to attain Govinda?

Here clearly in Harinäma Cintämaëi it is stated “Progressively, the ….rasarasa rises in full glory.”Then holy name will automatically dance on his tonguetunde tandavini ratim vitanute tundavali-labdhayekarna-kroda-kadambini ghatayate karnarbudebhyah sprhamcetah-prangana-sangini vijayate sarvendriyanam krtimno jane janita kiyadbhir amrtaih krsneti varna-dvayi["I do not know how much nectar the two syllables `Krs-na' have produced. When the holy name of Kåñëa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert." (Çré Caitanya-caritämåta Antya-lila 1.99)] ‘tunde tandavini’ automatically holy name will dance on his tongue.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Now we are chanting holy name by force. But that time, holy name will automatically dance on your tongue. It will be very difficult to stop. This is the process.

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‘karna-kroda-kadambini ghatayate karnarbudebhyah sprham’ That time you will ask the Lord to give thousands of ears, I will listen to the sweet name of Kåñëa, and harikatha. O Lord, give me thousands of eyes so I can see Your beautiful form.

When we are going on Parikrama, we are looking at Thakurji for one second and then coming back. But when suddha nama will manifest in our heart, then again and again we will see the beautiful form of the Lord, vigraha darsanadarçana.

There are two types of vigraha darsanadarçana, taking darsanadarçana of the deity. One is called angika darsanadarçana and the other is alankarika darsanadarçana. Anga means the limbs of the body, Lord’s beautiful eyes, ears, arms, legs and so on. First we see the limbs of Thakurji. Alankara means ornaments, like the peacock feathers on the Turban, Srimati RadhikaÇrématé Rädhikä’s nose ring and other different kinds of ornaments and decorations.

There are so many devotees now on the parikrama so there is a lot of pushing. We are not doing the perfect darsanadarçana. We are doing parikrama but we are not doing proper listening of harikatha, or perfect way of expressing our heart. There are so many people. When we are a small group, we can do in a perfet way. We can touch the dust of VrndavanaVåndävana, we can listen to harikatha properly. We are not doing the perfect way of parikrama. Now we are just rushing from place to place because there so many people.

We have to sit in a perfect way and listen to harikatha. Why are we going to that place? To listen to the harikatha and express your emotions from the internal heart.

Sanatana Gosvami explained very clearly in Brhad Bhagavatamrta. If you go to the pastime places of Kåñëa, with your faith, sraddha, pay your obeisances and do your stava stuti then the dust of that holy place will give you mercy. In parikrama it is difficult to do pranams because so many people are there. What to do? In Kali-yuga, it is very difficult to do bhajanabhajana and sadhanasädhana. You have to go to the pastime places of Govinda, lila sthalis and sit at one place and listen to harikatha.

We did parikrama with Çréla Gurudeva about 20 to 30 years ago in small group. Maybe 20 to 30 devotees, we did vraja mandala parikrama, going from one place to another place, listening very nicely to harikatha, chanting japa. It was not difficult at that time.

Here Çréla Bhaktivinoda Öhäkura is explaining in Harinäma Cintämaëi, slowly nama prabhu will manifest in our heart.

4. DVD 4

By regularly chanting of the holy name then all kind of offenses, aparadha, are slowly removed from the heart of the devotee and then his taste will come for the chanting the holy name, nama ruci. And we will chant holy names and simultaneously remember Kåñëa’s beautiful form, his activities, and qualities in this way. That is called nama, rupa, guna and lila.

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Çréla Rupa GosvamiRüpa Gosvämé has told us the process in Çré UpadesamrtaUpadeçämåta “tan-nama-rupa ……ity upadesa-saram’

Çréla Bhatktivinoda Öhäkura here explains that two types of worship to Lord. One is called mantra mayi upasana and another is called svarasiki upasana. So we also discussed about mantra mayi upasana, where the sadhaka collects very nice beautiful slokas from the sastras, especially Srimad BhagavatamÇrémad-Bhägavatam and our Goswamis’ granthas and simultaneously chants holy names and remember different, different slokas from the sastras. So then by the causeless mercy of Srimati RadhikaÇrématé Rädhikä, suddha-sattva visesa-atma will manifest in our heart.

[Harinäma Cintämaëi: Srimati RadhaRädhärani the daughter of King Vrsabhanu is the most excellent, she embodies the highest spiritual sentiment (mahabhava) and serving Kåñëa under her leadership in the supreme spiritual experience. There are the five main rasas or spiritual mellows are santa (neutrality), dasyadäsya (servitorship), sakhyasakhya (friendship), vatsalyavätsalya (parenthood), and sringara or madhuryamädhurya (conjugal). Of these, sringara or conjugal is the highest. Devotees eligible to enter the conjugal rasarasa are the recipients of the special mercy of Çré Kåñëa Caitanya.]

How will sadhaka receive the mercy of Srimati RadhikaÇrématé Rädhikä? In this age of Kali, if the sadhaka completely surrenders to the lotus feet of Sacinandana Gaurahari, then automatically he will submerge in the divine mellows of Srimati RadhikaÇrématé Rädhikä.

yatha yatha gaura padaravinde vindeta bhaktim krta-punya-rasihtatha tathotsarpati hrdy akasmadradha-padambhoja-sudhambu-rasih [As a pious soul fortunately attains pure devotion to Gauranga and becomes absorbed in rendering service to His lotus feet, the nectar ocean of devotional ecstasy flowing from the lotus feet of Srimati RadhikaÇrématé Rädhikä gradually arises without any material cause and floods his heart. Çré Caitanya Candramrta 88]

Çréla Bhaktivinoda Öhäkura quoted this verse from the sastra, according to the surrender unto the lotus feet of Çré Caitanya Mahäprabhu, automatically RadhaRädhä prema, the mercy of Srimati RadhikaÇrématé Rädhikä, will manifest in the heart of the devotee.

Especially in this Kali-yuga, the sadhaka should take shelter unto the lotus feet of Çré Sacinandana Gaurahari, because in this Kali-yuga only Lord Caitanya Mahäprabhu will distribute the Vraja Prema. Beside Him, no one can give Vraja Prema. In Çré Caitanya-caritämåta, Çré Kåñëada Kaviraja Goswami also explain

ama vina anye nare vraja-prema dite[No one but Me can bestow the kind of loving service performed by the residents of Vraja. Çré Caitanya-caritämåta Adi 3.26]

Lord Çré Caitanya Mahäprabhu told that in this Kali-yuga, only He can distribute the Vraja Prema. Even all other incarnations will not give Vraja Prema.

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Çréla Bhaktivinoda Öhäkura explain in this verse.yatha yatha gaura padaravinde ….. sudhambu-rasih

“Punya sukrti” those who are excellent, fortunate living entity, only they will take shelter on the lotus feet of Sacinandana Gaurahari. Everybody will not take shelter under the lotus feet of Sacinandana Gaurahari, only those who “maha-bhagavan”, most fortunate, will take shelter unto the lotus feet of Sacinandana Gaurahari. And only they will receive the mercy of Srimati RadhikaÇrématé Rädhikä.

[Harinäma Cintämaëi : In the conjugal rasarasa Lord Kåñëa has many “yuthesvaris” or the female group of leaders but everyone prefers Srimati RadhaRädhärani. She is the direct manifestation of Lord Kåñëa’s svarupa sakti or spiritual potency and all the other vraja gopisgopés are her expansion. She is the absolute embodiment of all the rasarasa. It is therefore the goal of devotional service to enroll in her “yuthas” which means group. The service to Lord Kåñëa in Vraja is imposible without first taking shelter of the vraja gopisgopés. One should furthermore aspire to enter Srimati RadhaRädhärani’s camp and serve her directly under Lalita devi.]

anaradhya radha-padambhoja-renumanasritya vrndatavim tat-padankamasambhasya-tad-bhava-gambhira-cittankutah syama-sindho rasasyavagahah [How can a person become immersed in the ocean of syama-rasarasa (madhuryamädhurya-rasarasa) if he has never worshipped the dust of Çré RadhaRädhä’s lotus feet; if he has never taken shelter of Her pastime-place Çré VrndavanaVåndävana, which is marked with the impressions of Her lotus feet; and if he has never associated with and served the devotees whose hearts are submerged in Her profound sentiments? It will never be possible. (Sva-sankalpa-prakasa stotra 1)]

There are two kinds of yuthas, groups, one is called Candravali’s yutha and another one is called Radhika’s yutha. Gaudiya Vaisnavas belong to the group of Srimati RadhikaÇrématé Rädhikä, Srimati RadhikaÇrématé Rädhikä is the yuthesvari. Even though, Lalita and VisakhaViçäkhä are about the same platform as Srimati RadhikaÇrématé Rädhikä but they never rival with Srimati RadhikaÇrématé Rädhikä. Candravali does not have the same qualification as Srimati RadhikaÇrématé Rädhikä, but she plays the role of rivalry to Srimati RadhikaÇrématé Rädhikä. Because Lalita and VisakhaViçäkhä don’t want to rival with Srimati RadhikaÇrématé Rädhikä, so Yogamaya arranges everything. And they serve Srimati RadhikaÇrématé Rädhikä with their love and affection. So those who are very fortunate will take shelter lotus feet of Srimati RadhikaÇrématé Rädhikä, and they will enter the same group of Lalita devi.

yam kam api vraja-kule vrsabhanu jayahpreksya sva-paksa-padavim anurudhyamanamsadyas tad ista-ghatanena krtarthayantimdevim gunaih su-lalitam lalitam namami [I offer pranama unto the supremely charming Çré Lalita-devi, who possesses all divine qualities; who is also the recipient of YasodaYaçodä-devi’s parental affection; the guru of all sakhis, instructing them in the art of friendship; and the very life of both Srimati

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RadhikaÇrématé Rädhikä and the younger brother of Baladeva. (Çré Lalitastikam verse 6)]

Çréla Bhaktivinoda Öhäkura sang one songpalya-dasi kori, lalita sundari, amare loiya kabesri-radhika-pade, kale milabe, ajna-sevasevä samarpibe[When will beautiful Lalita foster me as her aspiring maidservant? Then later she will offer me up unto the lotus feet of Çré Radhika, and will place me entirely at Her disposal for rendering various services according to Her order.]

When will Lalita devi accept me in her group and offer me to the lotus feet of Srimati RadhikaÇrématé Rädhikä, so I can serve the lotus feet of Srimati RadhikaÇrématé Rädhikä under the guidance of Rupa ManjariMaïjaré. So this is the line of the Gaudiya Vaisnavas. But the sadhaka should always remember one thing, at that time sadhaka should not meditate on Dvaraka Dhama.

There are five kinds of sadhanasädhana in raganuga-bhakti:[1.] Svabhista-bhavamaya (composed of one’s desired mood)- when sravana,

kértana and other such limbs of bhakti are saturated with one of the primary bhavas (dasyadäsya, sakhyasakhya, vatsalyavätsalya or madhuryamädhurya), they nourish the tree of the sadhaka’s future prema. At that time they are called bhavamaya-sadhanasädhana.

[2.] Svanhista-bhava-sambandhi (related to one’s desired mood). The limbs of bhakti, including sri guru padasraya, mantra japa, smarana, dhyana and so on, are known as bhava-sambandhi-sadhanasädhana. Because the following of vows on the holy days such as Ekadasi and Janamastami assists the limb of smarana, it is considered partial bhava-sambandhi.

[3.] Svabhista-bhava-anukula (favourable to one’s desired mood). Wearing neckbeads made of tulasi, applying tilaka, adopting the outward signs of a vaisnava, rendering tulasi-sevasevä, performing parikrama, offering pranama and so forth are bhava anukula.

[4.] Svabhista-bhava-aviruddha (neither opposed to nor incompatible with one’s desired mood). Respecting vows, the banyan tree, the myrobalan tree and brahmanas are conductive limbs and therefore are called bhava-aniruddha. The above mentioned (1-4) kinds of sadhanasädhana are all to be adopted in the performance of bhajanabhajana .

1.[5.] Svabhista-bhava-viruddha (opposed to one’s desired mood). Nyasa (mental assignment of different parts of the body to various deities). Mudra (particular positions of interwining the fingers), dvarka-dhyana (meditation on krsna’s pastimes in Dwaraka) and other such limbs should be abandoned in the performance of raganuga-bhakti because they are opposed to the attainment of one’s desired bhava.

There are five processes to enter in our spiritual taste. That is called ?????? When he chants his mantras, he should practice in the following five ways:

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[1.] Namartha-cintana: while chanting the holy name, the sadhaka should remember RadhaRädhä-Kåñëa’s pastimes of meeting (milana) and separation (vipralambha). The sadhaka should know the meaning of the mantra, and remember the predominating deity of the mantra (the mantra devata) and his own specific relationship with that deity.

1.[2.] Nyasa: ‘’The deity of the mantra is my protector’’. This conviction is called nyasa. It is true that success can be attained by uttering the mantra only one time; nonetheless, the mantra is uttered 10 or 108 times for the pleasure of the mantra-devata. This is also called nyasa.

2.[3.] Prapatti: ‘’I take shelter of the lotus feet of the mantra-devata’’. This is called prapatti.

[4.] Saranagati: ‘’I am a jivajéva who is suffering extremely, and therefore I surrender to the deity’’. This resolve is saranagati.

3.[5.] Atma-nivedana: ‘’Whatever I have belongs to him; it is not mine. I am not mine either; I am His for Him to enjoy.’’ This is atma nivedan.

If one follows the process comprised of these five limbs, he will quickly attain perfection in chanting his mantras.

There is one legend. In Radha KundaRädhä-kuëòa, there were two brothers. The were performing bhajanabhajana and sadhanasädhana on the banks of Radha KundaRädhä-kuëòa for many years, about 50 years and one pointed with Srimati RadhikaÇrématé Rädhikä. Then one day one vrajabasi told the younger brother “We are going to Dvaraka so if you can come with us”. So younger brother thought, that many years I’m performing bhajanabhajana and sadhanasädhana near Radha KundaRädhä-kuëòa but I never go here and there, so maybe I can go Dvaraka. So he went to the pilgrimage place in Dvaraka for about one to two months and he traveled with them to Dvaraka. In Dvaraka there is one place where they give Rukmini’s stamp. After two months when he came back in Radha KundaRädhä-kuëòa, he tried to meditate on Srimati RadhikaÇrématé Rädhikä but his mind was very disturbed, he could not concentrate with his mantra, he told his elder brother “Oh, when I returned from Dvaraka, it was very difficult to concentrate my mind on Srimati RadhikaÇrématé Rädhikä. When I was staying in Radha KundaRädhä-kuëòa, everyday I was chanting holy names and reciting many slokas and stutis of Srimati RadhaRädhärani

tavaivasmi tavaivasmi na jivami tvaya vinaiti vijnaya radhe tvam naya mam caranantikam

[ “I am Yours! I am Yours! I cannot live without You! O Devi (Radhika), please understand this and bring me to Your lotus feet.” VilapaViläpa-kusumanjaliKusumäïjali 96]

Many slokas like that I recited, but after returning from Dvaraka, my mind is very disturbed. My mind was going here and there. I didn't have time to chant properly holy names and mantras.” That time elder brother told “Oh when you went to Dvaraka, Srimati RadhikaÇrématé Rädhikä rejected you from her group”. At that time he felt so much separation with Srimati RadhikaÇrématé Rädhikä. In his “viraha agni” fire of separation he also left his body. In this way sastra also explains, sadhaka should be one pointed with Srimati RadhikaÇrématé Rädhikä.

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Bhaktivinoda Öhäkura also explains that sadhaka should be one pointed with Srimati RadhikaÇrématé Rädhikä and perform bhajanabhajana and sadhanasädhana under guidance of vraja gopisgopés. In Çré Caitanya-caritämåtam, Kåñëadasa Kaviraja Goswami also explainsgopi- anugatya vina aisvarya-jnanebhajileha nahi paya vrajendra-nandane [Unless one follows in the footsteps of the gopisgopés, he cannot attain the service of the lotus feet of Çré Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service.” Çré Caitanya-caritämåta Madhya 8.230]

tahate drstanta- laksmi karila bhajanabhajana atathapi na paila vraje vrajendra-nandana [The unspoken example in this connection is the goddess of fortune, who worshipped Lord Kåñëa in order to attain His pastimes in VrndavanaVåndävana. However, due to her opulent life-style, she could not attain the service of Kåñëa in VrndavanaVåndävana. Çré Caitanya-caritämåta Madhya 8.231]

If you perform bhajanabhajana and sadhanasädhana in Vraja you have to follow the instruction of one special vraja gopi. Without being under the guidance of Vraja Gopis you cannot enter in vraja, madhuryamädhurya bhakti, conjugal devotional service of Srimati RadhikaÇrématé Rädhikä. Laksmi Devi she performs hard austerities in Vrndavan, but she did not enter into rasalila, Why? Because Lakshmi devi she does not want to follow the footsteps of vraja gopisgopés, vraja gopisgopés anugatya. Vedas, PuranaPuräëa, Upanishad, Srutis, Gopal tapani upanisad and others attained vraja, gopi prema, because they followed the instruction of the vraja gopisgopés (gopi anugatya)

So in this way Çréla Bhaktivinoda Öhäkura also explains, if sadhaka wants to perfom bhajanabhajana and sadhanasädhana with conjugal love, have to follow the instructions of Vraja Gopis. Ragunatha Dasa Goswami very clearly explains if you want to submerge in the conjugal divine love of Srimati RadhikaÇrématé Rädhikä, you have to follow three instructions.

anaradya radha padam bhoja renum anasritya vrndatavim tat padankam asambhasya tat bhava gambhira cittan kutah syama-sindho rasasyavagahah [How can a person become immersed in the ocean of syama rasarasa. If he has never taken shelter of her pastime-place sri vrndavan, which is marked with the impressions of her lotus feet and if he has never associated with and served the devotees whose hearts are submerged in her profound sentiments? It will never be possible. (Sva-sankalpa-prakasa stotra (1))

You have to follow the three principles.

First you have to take shelter of the lotus feet of only Srimati RadhikaÇrématé Rädhikä. Ragunatha Dasa Goswami in Manah Siksa very clearly explains

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madisa nathatve vraja vipina candram vraja vane svarim tam nathatve tad atula sakhitve tu lalitam visakhaViçäkhäm siksali vitarana gurutve priya sarogirindrau tat preksa lalita datve smara manah [ Oh mind! Always remember Vrndavancandra Çré Kåñëa as the prananatha of my svamini Çré Radhika, Vrndavaneshvari Srimati RadhikaÇrématé Rädhikä as my mistress, Çré VisakhaViçäkhä as the siksa-guruçikñä-guru in the arrangements of Çré Yugala Seva, and Sri Radha KundaRädhä-kuëòa and GirirajaGiriräja Govardhan as those who grant darsna of Sri RadhaRädhä Kåñëa and bestow sublime rati for Their lotus feet. (Çré Manah-siksa slokaçloka 9)]

ananya sri radha pada kamala dasyaika rasarasa dhirhareh sange ranga svapana samaye napi dadhati[Single-pointed service to the lotus feet of Çré RadhaRädhä is an ocean of transcendental rasarasa. One who wishes to enter that ocean will never desire enjoyment with Çré Hari, even in dreams. My mistress is only Srimati RadhikaÇrématé Rädhikä. Sadhaka should first fix his mind only unto the lotus feet of Srimati RadhikaÇrématé Rädhikä. (Çré VrndavanaVåndävana-mahimamrta 16.94)]

Second, you have to stay in Vraja, “tistan vraje”. But where do you stay in Vraja? “RadhaRädhä padhanthika bhumi” You cannot stay in vraja in everywhere. You should not stay in vraja in place of Candravali. If you stay in vraja in the place of Candravali “sakhistali” then Srimati RadhikaÇrématé Rädhikä she will not be pleased with you.

When Raghunatha dasa Goswami was performing bhajanabhajana on the banks of Radha KundaRädhä-kuëòa one vraja vasi brought some butter milk in big leaf cup. Then he asked the vrajabasi where did you find this big leaf cup? The simple vrajabasi told that, “Today I went to sakhistali the place of Candravali and I found this big leaf cup’’. Then Raghunatha Dasa Goswami became very angry and he took one stick and tried to beat him saying “You you went to the place of Candravali who is the rival of my Svamini Radhika”. In this way there is much evidence, you have to stay in VrindavanVåndävana. Only the place of Srimati RadhikaÇrématé Rädhikä’s footprints. That is called “RadhaRädhä padankita bhumi” where RadhaRädhä and Kåñëa performed their sweet amorous pastimes. Nidhuvana, Nikunjavana, Seva Kunja, Ter Kadamba, Radha KundaRädhä-kuëòa, GirirajaGiriräja Govardhana etc. In this way all our goswamis performed their bhajanabhajana and sadhanasädhana. All our goswamis performed bhajanabhajana and sadhanasädhana at the pastimes places of Srimati RadhikaÇrématé Rädhikä, which are covered with Her footprints. That is called “RadhaRädhä padanthika bhumi”.

And third you have to associate with high class, exalted, vraja rasika sadhu and guru, and always absorbed RadhaRädhä Kåñëa sweet pastimes. Çréla Bhaktivinoda Öhäkura in his Harinam Cintämaëi very clearly explains in this way “Sadhana bhajanabhajana siddhi laga lagity linga bhanga siddhi tomaro krpaya”. [Harinäma Cintämaëi : When the material coverings are removed, the spiritual goal is achievedAs the devotee becomes disciplined in rasarasa, the gap between sadhanasädhana (practice) and bhajanasiddhi (perfection of worship) closes. Soon, the servitor's spiritual form begins to take shape. By the mercy of the yutheswari, he becomes easily

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overpowered by attraction to Lord Kåñëa. This strong spiritual attraction eradicates the gross and subtle material concepts of form that captured him when he turned away from Kåñëa. Thus the jivajéva gains entrance into Vraja in his original spiritual form. ]

In this way sadhaka perform bhajanabhajana and sadhanasädhana day and night, regularly chanting of the holy name and remembering sweet slokas from goswamis grantha. And with separation mood day and night crying for RadhaRädhä and Kåñëa.

Like our six goswamis they perform bhajanabhajana and sadhanasädhana. What slokaçloka? sankhya-purvaka- nama-gana- natibhih kalavasini-krtaunidrahara-viharakadi-vijitau catyanta-dinau ca yauradha-krsna-guna-smrter madhurimanandena sammohitauvande rupa sanatana raghu-yugau sri jivajéva gopalakau["I worship the Six GosvamisGosvämés, who passed all their time in chanting the holy names, singing songs, and offering dandavat pranama, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating and sleeping. Always meek and humble and absorbed in the highest bliss, they were enchanted by remembering Çré Çré RadhaRädhä-Kåñëa's sweet qualities." Çré Sad-Gosvamiastakam verse 6]

he radhe vraja-devike ca lalite he nanda-suno kutahsri-govardhana-kalpa-padapa-tale kalindi-vane kutahghosantav iti sarvato vraja-pure khedair maha-vihvalauvande rupa-sanatanau raghu-yugau sri jivajéva-gopalakau["I am doing vandana to the Six GosvamisGosvämés, who were always calling out, 'He Radhe!' O Queen of VrndavanaVåndävana! Where are You? He Lalite! O son of Nanda Mahäräja! Where are You? Are you seated beneath the kalpa-vrksa trees of Çré Govardhana Hill? Or are you roaming in the forests along the soft banks of the Kalindi?' They were always lamenting, overwhelmed and burning in feelings of great separation as they wandered throughout all Vraja-mandala." Çré Sad-Gosvamyastakam, verse 8]

This is called the separation mood. Our six goswamis in this way were in separation mood. Our Narottama Dasa Öhäkura in Prarthana also sings hari balaba ara madana mohana herabo goei rupe vrajera pathe calaba go[When will I chant the names of Hari and see Lord Madana Mohan? In this way I will travel on the path of Vraja.]ei deha antima kale rakhaba sri jamuna jalejaya radha govinda bale bhasaba gokahe narottama dasa na purila abhilasaara kabe vraje vasa kareba go[At the time of giving up my body, I will simply place in the waters of Yamuna and float while chanting “Jaya RadhaRädhä Govinda.” Narottama Dasa laments thus, “My desires are not fulfilled. When will I reside in Vraja?”]

I will chant the holy name and also roaming in the path of VrindavanVåndävanaa and only chanting holy names Jaya Radhe Govinda bole and at the end of my life then I give up my body in the water of Jamuna.

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So in this way Çréla Bhaktivinoda Öhäkura in his bhajanabhajana pranali, Harinäma Cintämaëi very clearly explains this thing. Then and then sadhaka he will realize his transcendental constitutional form ‘linga banga” that means his gross body and subtle body will also slowly, slowly disappears. But general people they cannot understand how he did his gross body and subtle body disappear.

Just like the snake gives up his skin. In the same way the sadhaka is chanting holy name in the separation mood of RadhaRädhä and Kåñëa and he automatically gives up his gross body and subtle body by arrangement of Yogamaya. Materialistic people are thinking “Oh, he is staying in the same body”. But his body is transcendental body, arranged by Yogamaya. Only those who are exalted high class devotees of the Lord can realize that his body is transcendental body, siddha deha. Otherwise general people they are thinking “Oh he’s old same body”. But actually he’s staying with his transcendental constitutional form, siddha deha. But those who are high class exalted devotee of the lord can realize how uttama bhagavata staying in his transcendental body.

So in this way, Çréla Bhaktivinoda Öhäkura explains this sadhaka perform bhajanabhajana and sadhanasädhana especially chanting holy name and reciting all the verses from the sastra especially yesterday I also told Brhad Bhagavatmrtam, the slokas of Bhakti Rasayana which contains moods of santa, dasyadäsya sakhyasakhya, vatsalyavätsalya, and madhuryamädhurya rasarasa.

By the causeless mercy of guru and Kåñëa, unwanted things are removed from his heart and he’ll realise his transcendental constitutional form, siddha deha. And at that time sadhaka is only one pointed with his istadeva, worshipable deity. Especially we also discuss how sadhaka completely surrenders unto the lotus feet of Srimati RadhikaÇrématé Rädhikä and he should give up “Dvaraka Dhyana”, the meditation of Dvaraka.

gopi- anugatya vina aisvarya-jnanebhajileha nahi paya vrajendra-nandane [Unless one follows in the footsteps of the gopisgopés, he cannot attain the service of the lotus feet of Çré Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service.” Çré Caitanya-caritämåta Madhya 8.230]

So in this way Çréla Bhaktivinoda Öhäkura explains in this way sadhaka should one pointed with Vraja bhava “gopi anugatya vina krsne prema laba nahi hoya”. [Harinäma Cintämaëi : Up to this point, the jivajéva's progress in spiritual life can be framed in words. Beyond it, there are even higher stages of Kåñëa consciousness that are indescribable. These will be revealed by the grace of Kåñëa. The cultivation of the conjugal loving relationship with the Lord is the highest mode of service; by this, ever-increasing Kåñëa-prema will be experienced. By adopting the bhauma-vraja-rasarasa, or the vraja-rasarasa revealed on this material plane in VrindavanVåndävana-dhamadhäma, one becomes eligible to enter such conjugal love.

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Çré Ramananda Raya said, 'Therefore one should accept the mood of the gopisgopés in their service. In such a transcendental mood, one should always think of the pastimes of Çré RadhaRädhä and Kåñëa. After thinking of Çré Çré RadhaRädhä-Kåñëa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotees attain an opportunity to serve Çré RadhaRädhä and Kåñëa as one of the gopisgopés. Unless one follows in the footsteps of the gopisgopés he can not attain the service of the lotus feet of Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord's opulence, he can not attain the Lord's lotus feet even though he is engaged in devotional service." (Çré Caitanya-caritamrita, Madhya 8.228-230)]

Çréla Bhaktivinoda Öhäkura explains without taking shelter of the lotus feet of gopisgopés you cannot perform bhajanabhajana and sadhanasädhana in Vraja and especially in our gaudiya vaishnava line we want to become the maid servant of Srimati RadhikaÇrématé Rädhikä that is called “palya dasi bhava”.

That means by performing bhajanabhajana and sadhanasädhana when sadhaka will give up all kinds of nama aparadhaThere are ten kind of offences to holy name.[Ten kinds of nama-aparadha in the Padma PuranaPuräëa:satam ninda namnah param aparadham vitanuteyatah khyatim yatam katham u sahate tu tad-vigarham(1) Criticizing or blaspheming saints and great bhaktas increases terrible offenses towards sri-nama. How can Çré Kåñëa tolerate blasphemy of great souls who are devoted to sri-nama, and who preach the glories of sri-krsna-nama in this world? Therefore, the first offense is to blaspheme the bhaktas.sivasya sri-visnor ya iha guna-namadi-sakalamdhiya bhinnam pasyet sa khalu hari-namahita-karah(2) In this material world, Çré Visnu’s name, form, qualities, pastimes and so on are all-auspicious for all beings. If one considers them to be material phenomena and different from Çré Visnu Himself, this is detrimental to one’s chanting of sri-hari-nama. It is also nama-aparadha to believe that Siva and the other devas are independent and equal with Çré Visnu. (3) guror avajna: to disrespect sri-guru who knows nama-tattva by considering him an ordinary, mortal human being, with a body made of the five material elements.(4) sruti-sastra-nindanam: to blaspheme the Vedas, the Satvatas, the Puranas, and other sastras.(5) artha-vadah: to think that the glorification of sri-hari-nama in sastra is an exaggeration. (6) hari-namni kalpanam: to interpret sri-hari-nama (in a mundane way) or to think that nama Himself is a product of the imagination.

namno balad yasya hi papa-buddhirna vidyate tasya yamair hi suddhih(7) It is certain that one who is engaged in sinful activi-ties on the strength of sri-nama cannot be purified by artificial yoga practices such as yama, niyama, dhyana, and dharana.

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dharma-vrata-tyaga-hutadi-sarvasubha-kriya-samyam api pramadah(8) It is an offense to think that rituals and pious material activities such as dharma, vrata, tyaga, and homa are equal, or even comparable to Bhagavan’s sri-divya-nama (transcendental name).

asraddadhane vimukhe’py asrnvatiyas copadesah siva-nama-aparadhah(9) It is nama-aparadha to give instructions on auspicious sri-nama to those who are faithless or averse to hearing sri-nama.

srute ‘pi nama-mahatmye yah priti-rahito narahaham-mamadi-paramo namni so’py aparadha-krt(10) One is a nama-aparadhi if, even after hearing the wonderful glories of sri-nama, he does not show love or enthusiasm for chanting sri-nama and clings fast to the material conception, of ‘I’ and ‘mine’; that is to say, “I am this body, composed of blood, flesh and skin, and things relating to this body are mine.”]

There are ten of offences to holy name. Satam ninda, the offence of criticising a sadhu, is very dangerous. Never criticize any sadhu. In this way sadhaka slowly, slowly enters in his deep bhajanabhajana and sadhanasädhana. Here Çréla Bhaktivinoda Öhäkura also explains while sadhaka is still remaining in this material world in his gross body and his subtle body. But by the causeless mercy of Yogamaya, he gives up his gross body and subtle body.

We also discussed just like the snake give up his skin. In the same way by the causeless mercy of Srimati RadhikaÇrématé Rädhikä, then he enters into his transcendental constitutional form. But ordinary people cannot understand the difference between his transcendental and gross body. They cannot discriminate because without the mercy of Srimathi Radhika, they cannot understand that his transcendental constitutional form has manifested. So here Çréla Bhaktivinoda Öhäkura explains in this way, even when Lord Ramachandra enter in Dandakaranya, that time all the munis and rsis were performing bhajanabhajana and sadhanasädhana to Lord Kåñëa and were chanting the gopal mantra. At that time gopal mantra consisted of ten syllables, dasakhara gopal mantra. When they chanted the gopal mantra and they realized their transcendental constitutional form, siddha deha. And when they saw Lord Ramacandra, and automatically gopi bhava manifested in their heart. Because according to tattva sidhanta, the conception of the scriptures, there are no difference between Lord Rama and Kåñëa. siddhantatas tv abhede 'pi srisa-krsna-svarupayoh rasenotkrsyate krsna- rupam esa rasarasa-sthitih[According to transcendental realization, there is no difference between the forms of Näräyaëa and Kåñëa. Yet in Kåñëa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Näräyaëa. This is the conclusion of transcendental mellows. Çré Caitanya-caritämåta Madhya 19.117]

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According to the transcendental realization there is no difference between the forms of Näräyaëa and Kåñëa. Yet in Kåñëa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Näräyaëa. This is the conclusion of transcendental mellows.

According to the rasarasa, mellows, there is a great difference between Lord Rama and Kåñëa. But when the munis and rsis saw Lord Ramachandra, their ecstasy mood appeared. Lord Ramachandra’s complexion is deep dark green grass, (durba dala ghana syama). Kåñëa’s complexion is also blackish (evrfresh raincloud – navina nirada). For this regard they have “uddipana, stimulus, ecstasy mood appeared in their heart. So the munis and rsis ran behind Lord Ramachandra. Lord Ramachandra is the Supreme Personalilty of Godhead or Bhagavan and He realised their heart. Lord Ramachandra told the muni and risis, “In my Rama lila I took vow “eka patni vratadhari”, I’ll only accept one wife. I’ll accept only Sita devi. But I will fulfill your desire when I come in the form of Kåñëa. That means after My Rama lila, Tretha Yuga, then Dvapara Yuga I’ll appear in the form of Kåñëa and that time by My Yogamaya you all take birth in Vraja in the womb of vraja gopisgopés and with the association of my nitya siddha parikaras, eternal associates, like RadhaRädhä, Lalita, VisakhaViçäkhä and so on, in parikiya bhava, paramour mood, you will be able to take part in My rasarasa lila and I will fulfil all your desires”. So in this way Çréla Bhativinoda Öhäkura here also explained [Harinäma Cintämaëi: By the mercy of the yutheswari, he becomes easily overpowered by attraction to Lord Kåñëa. This strong spiritual attraction eradicates the gross and subtle material concepts of form that captured him when he turned away from Kåñëa. Thus the jivajéva gain the entrance into the vraja in his original spiritual form.]

But there are some processes that the sadhaka should perform to realise his transcendental constitutional form. Çréla Bhaktivinoda Öhäkura again explains in this way that the sadhaka should chant the gopal mantra. Because Gopal mantra is known as mantra raja, the king of all mantras. So by regularly chanting Gopal Mantra and Kama Gayatri, then the sadhakas realise his transcendental constitutional form. Mantra is very powerful. vrndavane 'aprakrta navina madana' kama-gayatri kama-bije yanra upasana[In the spiritual realm of VrndavanaVåndävana, Kåñëa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kama-gayatri mantra with the spiritual seed klim. Çré Caitanya-caritämåta Madhya 8.138]

Sriman Mahäprabhu also told Sarvabhauma Bhatacharya “acintyo hi mani-mantra-mahausadhinam prabhavah” [Jewels, mantras, and strong medicines have inconceivable powers.]‘Mani’ means some jewel and mantras are very powerful and it has inconceivable potency, achintya sakti. We cannot see with our material eyes the power of this jewels or this mantra. But these jewels have some extraordinary power or achintya sakti, inconceivable power. For example, a touchstone has an inconceivable power. If you touch the touchstone with iron, the iron becomes gold. Similarly mantra also has inconceivable power and is very powerful.

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Çréla Bhaktivinoda Öhäkura explains [Harinäma Cintämaëi : Thus the jivajéva gains entrance into Vraja in his original spiritual form. Up to this point, the jivajéva's progress in spiritual life can be framed in words. Beyond it, there are even higher stages of Kåñëa consciousness that are indescribable. These will be revealed by the grace of Kåñëa.]

There it also explains only by the tarka or logic you cannot understand transcendental topics.

[acintyah khalu ye bhava na tams tarkena yojayetprakrtibhyah param yac ca tad acintyasya laksanam

"All transcendental tattvas are beyond material nature, and are therefore inconceivable. Dry arguments are within the jurisdiction of material nature, so they can only be applied in mundane subject matters. They cannot even come close to transcendental tattvas, what to speak of grasping them. As far as inconceivable conceptions are concerned, the application of dry arguments is undesirable and useless." Mahabharata, Bhisma parva 5.22]

Gopinatha Acarya told Sarvabhauma Bhattacarya that Caitanya Mahäprabhu is the Supreme Personality of Godhead, Svayam Bhagavan. Sarvabhauma Bhattacarya replied “How do you know Caitanya Mahäprabhu is Bhagavan?”

Then Gopinatha Acarya told to him “According to sastra you cannot understand the sastras because sastra that is beyond yukti, mundane logic or speculation. By the mercy of Kåñëa’s inconceivable potency “acintya shakti” you can realize something. So Brahmaji in his stuti explained in this way athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hijanati tattvam bhagavan-mahimnona canya eko ’pi ciram vicinvan[My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years. Srimad BhagavatamÇrémad-Bhägavatam 10.14.29]

Without the mercy of the Lord, you can’t understand everything through logic. You can only understand if you receive the mercy of the Lord. The mercy of guru is also necessary. By the the mercy of Guru and Kåñëa you can understand this philosophy and these transcendental things. But this mercy is coming different, different ways.

atha sri-krsna-prasadajahprasada vacikaloka-dana-hardadayo hareh[The Grace of Kåñëa as cause of Bhava is threefold, viz. (i) verbal, i.e. vacika, (ii) Darsana-dana, i.e. appearing in Person, and (ii) Harda, i.e. grace manifest in the heart of the devotee. Bhakti Rasamrta Sindhu 3.16]

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So our Rupa Goswamipada in Bhakti Rasamrta Sindhu explains that this mercy is coming in three ways hardika, vacika and alokadana. Hardaika means manifesting from his heart. Vacika with his words that’s means giving blessing. Then krsna prema will manifest in his heart. Alokadana means by his giving glance (darshana).

Srimad BhagavatamÇrémad-Bhägavatam discusses these things. Brahmaji realized all this tattva, by the causeless mercy of the Lord Kåñëa, and it manifested in his heart, hardika.Vacika with his words, giving blessing. “Kåñëa premakåñëa-prema matir astu” may Kåñëa premakåñëa-prema be manifested in your heart. Just by giving this benediction, Kåñëa premakåñëa-prema manifests. Alokadana means giving his darshana, side long glance. This is very powerful. When SukadevaÇukadeva Goswamipada entered in the forest, and by giving his sidelong glance, everybody got absorbed in ecstatic mood. yam pravrajantam anupetam apeta-krtyamdvaipayano viraha-katara ajuhavaputreti tan-mayataya taravo 'bhinedustam sarva-bhuta-hrdayam munim anato 'smi["Çréla Suta Gosvami said: 'Let me offer my respectful obeisances unto that great sage who can enter the hearts of all. When he went away to take up the renounced order of life [sannyasa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.'" (Srimad-BhagavatamÇrémad-Bhägavatam 1.2.2)]

When SukadevaÇukadeva Gosvami took birth from womb of his mother and entered in the forest. By his sidelong glance, all living entities got absorbed in ecstatic mood. Alokdhana means giving darshana, side long glance. Çréla Bhaktivinoda Öhäkura explained that the sadhaka , by regularly chanting holy names, serving guru and vaisnavasVaiñëavas, then slowly he is entering in bhajanabhajana. Sadhu sanga, adau sraddha, sadhu sanga, bhajanabhajana kriya, anartha nivritti, nisthaniñöhä, ruci, asakti, bhava and prema will be coming.

From material vision, one or two births are very long but according to transcendental vision this is only couple of seconds. Here we are thinking when two, three, four, or five births “Oh it is a very long time.” But according to the vision of spiritual platform, that is very short, only few seconds. Because all we are wandering in this material world, repeated birth and death, for how long? Unlimited time “ananta kala”. There are no historical time or anything. So one or two births are very insignificant. When the Dandakarna rsis saw Lord Ramachandra and Lord Ramachandra gave darshan and benediction to them “After My Rama lila when I will come in the form of Kåñëa then you will take birth in Vraja”. The time from Rama lila to Kåñëa lila was maybe thousand years or million years. But according to spiritual vision it was a few seconds.

So here Çréla Bhaktivinoda Öhäkura explains[Harinäma Cintämaëi : up to this point the jivas progresses in spiritual life can be formed in words, beyond it there are even higher stage of Kåñëa Consciousness that there indescribable. This would be revealed by the grace of Lord Kåñëa, the cultivation of conjugal loving relationship with the Lord is the highest mood of service.] Then with

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the association of high class exalted devotees of the lord, then one special mood will come.

According to the potency of the jivas, that mood will come out from his heart. Those who are devotees of dasyadäsya rasarasa, then dasyadäsya mood will come. Those who are devotees of vatsalyavätsalya rasarasa, parental mood will come. Then those who are devotee of conjugal mood, then conjugal mood will come up. That means is whatever seed you planted that potency will come. You cannot get bitter melon from mango seeds. Because Çréla Bhaktivinoda Öhäkura has very clearly explained that when jivas, living entity, manifested from tatastha sakhti, the marginal potency of the Lord, at that time there is one special or specific potency inside the jivajéva. We have everything inside us. nitya-siddha krsna-prema 'sadhya' kabhu naya sravanadi-suddha-citte karaye udaya[Pure love for Kåñëa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens. Çré Caitanya-caritämåta Madhya 22.107]

Just listen to harikatha from the lotus lips of pure sadhu and guru then automatically that potency will manifest in your heart. This is the simple philosophy. It has been mentioned in Çré Caitanya-caritämåta.

But our Guru varga has explained that you’ve come in the line of Lord Chaitanya Mahäprabhu, so in this way it is confirmed you are most likely in madhuryamädhurya rasarasa, conjugal mood. But you don’t know which form or rasarasa you have. Are you on the side of Candravali or Radhika? You don’t know. But you have madhuryamädhurya rasarasa that is for sure. Which side will you go? Srimati RadhikaÇrématé Rädhikä’s side or Candravali’s side you don’t know now. You have these things. But when you came in the stage of ruci, taste, that time automatically you will come to listen that type of harikatha.

If you have the potency of side of Srimati RadhikaÇrématé Rädhikä, then automatically your taste will come to listen to RadhaRädhä Kåñëa sweet lila katha and serve. And simultaneously all your material desires will also disappear from your heart. Because as sunlight is coming, then automatically darkness is disappearing. At one time you cannot enjoy that two things, material sense gratification and transcendental love. But slowly, slowly your material desire will disappear from your heart and slowly, slowly ruci, taste will come in spiritual things.

Çréla Bhaktivinoda Öhäkura is explaining [Harinäma Cintämaëi: The cultivation of the conjugal loving relationship with the Lord is the highest mode of service; by this, ever-increasing Kåñëa-prema will be experienced. By adopting the bhauma-vraja-rasarasa, or the vraja-rasarasa revealed on this material plane in VrindavanVåndävana-dhamadhäma, one becomes eligible to enter such conjugal love.]

At that time the sadhaka will have intense desire to stay in Vraja, Vraja vasa. he will stay physically or with his mind, mentally, in Vraja. Because it is very important to stay in Vraja, Vraja vasa and he will give so much attention to the pasttime places of

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Kåñëa. That is called Kåñëa lila stali. He will give so much importance to stay in Vraja, Vraja vasa. Çréla Bhaktivinoda Öhäkura has sung in his song

braje kori' basa, raganuga hoiya,smarana kértana koro

e nikhila kala, koraho japana,upadesa-sara dharo' "

[Always dwelling in the holy land of Vraja, become a practitioner of raganuga-bhakti (spontaneous loving devotion) while engaging in smarana (remembrance) and kértana (glorification). Spend every moment of your time in these ways. Just accept this as the essence of all instructions.]

Çréla Bhaktivinoda Öhäkura in Bengali song also explained. ‘vraja kori vasa’ to stay in Vraja, especially he will stay in the pastime places of RadhaRädhä and Kåñëa. That is called RadhaRädhä padankita bhumi, where Srimati RadhikaÇrématé Rädhikä performs sweet amorous pastimes with Çré Kåñëa like Radha KundaRädhä-kuëòa, GirirajaGiriräja Govardhana, Ter Kadamba, Nidhuvana, Nikunjavan, VrndavanaVåndävana. Automatically uddipana, stimulation, will come.

So Bhaktivinoda Öhäkura composed this songradha-kunda-tata-kunja-kutiragovardhana-parvata, jamuna-tira[The cottage in the grove on the bank of Radha KundaRädhä-kuëòa, the great Govardhana Hill, the banks of the Yamuna river.]

Because all these ecstatic moods automatically manifested in his heart. Uddipana, stimuli or ecstatic moods will come. By remembering the sweet pastime places of RadhaRädhä and Kåñëa, all these lilas are automatic coming in his heart. But in the beginning, all the lilas are not coming spontaneously. So the sadhaka makes an aropa, or imposing. What is aropa? In is mind he is thinking “Oh this place RadhaRädhä Kåñëa performed this sweet lila, sanket vana and Kåñëa played the flute and hints the gopi. That is called sanket stala. Vamsivata, where Kåñëa played the flute on the top of the Banyan tree. In Vraja Mandala there are many Vamsivata, not only one. One Vamsivata is in VrndavanaVåndävana on the bank of Yamuna, and another vamsivata is at Bandirvana, we went there. Also many places Kåñëa performed this lila. So in this way sadhaka he remembers this thing, and all kinds of ecstatic moods are coming in his heart.

Çréla Bhaktivinoda Öhäkura explain this thing “RadhaRädhä kunda tata kunja kutira…..” All these conjugal moods are coming in his heart. This conjugal mood depends on four things, desa, kala, patra and parivesa (circumstances). Desa means country or place. What that country or place? VrndavanaVåndävana. Kala means time. What is the time? Especially Srimad BhagavatamÇrémad-Bhägavatam discourses two times. What is that? Spring time and autumn time. Others times are also suitable for Kåñëa’s lila but two times are very special for RadhaRädhä Kåñëa conjugal meeting. Spring season coming, when spring season coming their heart also overjoyed because in VrndavanaVåndävana spring season all kind of yellow flower blossoms. In VrndavanaVåndävana, all the flowers always blossom in yellow collors. These flowers are yellow that means VrndavanaVåndävana is decorated with yellow garments which

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are the udipana of Yugala Kisora and Kisori. That means spring season. Yogamaya arranges everything. Six seasons are present at that time in VrndavanaVåndävana. That is called Sada ritu. Sada means six, ritu means season. At a time there are six seasons are in VrndavanaVåndävana.

Because Yogamaya and Vrnda devi arranged in this way. krsna-lila heri', prakrti-sundari,

bistariche sobha bane[Thus I am beholding Kåñëa's pastimes with His beautiful female consorts expanding throughout the splendorous forest.]

Çréla Bhaktivinoda Öhäkura sang this song. “Kåñëa lila heri, prakrti sundari” here prakrti sundari means Vrnda devi and Yogamaya. She arranges VrndavanaVåndävana so RadhaRädhä and Kåñëa can perform amorous pastime. So here very clearly explains in this way. “sobha vane” so always very beautiful. They decorate VrndavanaVåndävana with different different flowers, fruits, groves because where RadhaRädhä, Kåñëa, gopisgopés they meet together.

So this is called uddipana, stimulus. These explain desa and kala. Patra means recipients, the gopisgopés. Because Kåñëa performed rasarasa dance or His amorous pastimes with the gopisgopés. And that gopisgopés are always everfresh youthful. That is called “nava yauvanam ca”. Kåñëa is always ever fresh youthful form. In the same ways, gopisgopés are yauvati (youthful young girls). They are always ever fresh youthful form. And also environment circumstances very beautiful, always yoga mayamäyä she arranges.

Pravesa means in VrndavanaVåndävana, all trees and kunjas, flowers, green leaves are decorated by Yogamaya. Bhaktivinoda Öhäkura described “krsna lila heri……sobha bane.” These things create uddipana in the heart of hero and heroine.

In this way Çréla Bhaktivinoda Öhäkura explains in Bhauma Vraja when RadhaRädhä Kåñëa performs this lila, then Yogamaya Vrnda devi she also arranged everything for RadhaRädhä Kåñëa. So here, Çréla Bhaktivinoda Öhäkura quoted from Çré Caitanya-caritämåta the conversation between Raya Ramananda and Lord Chaitanya Mahäprabhu. ataeva gopi-bhava kari angikara ratri-dina cinte radha-krsnera vihara siddha-dehe cinti' kare tahanni sevana sakhi-bhave paya radha-krsnera carana gopi-anugatya vina aisvarya-jnane bhajileha nahi paya vrajendra-nandane[Therefore one should accept the mood of the gopisgopés in their service. In such a transcendental mood, one should always think of the pastimes of Çré RadhaRädhä and Kåñëa.After thinking of RadhaRädhä and Kåñëa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve RadhaRädhä and Kåñëa as one of the gopisgopés.

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Unless one follows in the footsteps of the gopisgopés, he cannot attain the service of the lotus feet of Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service. Çré Caitanya-caritämåta Madhya 8.228-230] [Harinäma Cintämaëi : Çré Ramananda Raya said, 'Therefore one should accept the mood of the gopisgopés in their service. In such a transcendental mood, one should always think of the pastimes of Çré RadhaRädhä and Kåñëa. After thinking of Çré Çré RadhaRädhä-Kåñëa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotees attain an opportunity to serve Çré RadhaRädhä and Kåñëa as one of the gopisgopés. Unless one follows in the footsteps of the gopisgopés he can not attain the service of the lotus feet of Kåñëa, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord's opulence, he can not attain the Lord's lotus feet even though he is engaged in devotional service."]

In Çré Caitanya-caritämåta, Raya Ramananda has very clearly explained ataeva gopi-bhava kari angikararatri-dina cinte radha-krsnera viharaDay and night remembering this type of harikatha, vraja lila katha.

[Harinäma Cintämaëi : The devotee who is inclined to cultivate the conjugal rasarasa must accept the form of a gopi under the guidance of a superior vraja-gopi. One can become a gopi when eleven transcendental sentiments adorn the heart. They are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (form), 5) yutha-pravesa (entrance into a group), 6) vesa (attire), 7) ajna (instructions), 8) vasasthana (place of residence), 9) sevasevä (service), 10) parakastha (excellence), 11) palyadasi-bhava (the mood of a kept maidservant).]

This is very confidential thing. Çréla Bhaktivinoda Öhäkura explains very clearly in Harinäma Cintämaëi. The first that is called the sambandha, relationship. Relationship first, Sambandha jnana, knowledge of relationship. First you take the shelter of the lotus feet of RadhaRädhä Madana Mohan. Because in Gaudiya three vigrahas, Govinda, Gopinatha, Madana Mohan are prominent. ei tina thakura gaudiyake kariyachena atmasate tinera carana vandon, tine mora natha[These three Deities of VrndavanaVåndävana [Madana-mohana, Govinda and Gopinatha] have absorbed the heart and soul of the Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart. Çré Caitanya-caritämåta Adi 1.19]

Madana Mohan is called the predominating deity of sambandha jnana, “sambandha jnana adisthatri devata”. So the sadhaka first takes shelter of the lotus feet of Madana Mohan, sambandha jnana pradata, One who gives sambandha jnana. Then abhidheya adisthatri devata is Govinda deva, the predominating deity of the process. Then prayojana adisthatri devata is Gopinatha, the predominating deity of the goal.

So the sadhaka first has to know about his sambandha that is called knowledge of relationship with Srimati RadhikaÇrématé Rädhikä and Kåñëa.

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Then is vayasa, age, of his spiritual constitutional form. Then third is nama, name, of his spiritual constitutional form. Because all the jivas they have one specific name. What is your name? But you don’t know what is your name. You know everybody’s name but you don’t know your own atma name. You know the name of Lalita and VisakhaViçäkhä, Rupa ManjariMaïjaré and Rati ManjariMaïjaré. If Lalita or VisakhaViçäkhä ask to you what is your name then what will you say? Do you know your name? No.

This is happening by the mercy Yogamaya. Once Lord Shiva requested Yogamaya, Paurnamasi to enter in the rasarasa dance with the gopisgopés. So Yogamaya dipped him in the water of Brahma Kunda then his body transformed in one very nice, beautiful, handsome young girl, vraja gopi. And he was sitting in the one corner of rasarasa dance, vamsi vata. Then Kåñëa told “Oh today I’m playing flute, but my heart is not overjoyed. Maybe someone has come from outside. Then all the gopisgopés looking among themselves everyday we are coming here so who is coming from outside? Then they also searched here and there then they found one vraja gopi was sitting in one corner. Then they asked “What is your name? Shivaji’s knows all the names of the gopisgopés, Lalitha, VisakhaViçäkhä, Rupa ManjariMaïjaré, Rati ManjariMaïjaré all he knows. But he does not know his own name.”

Just like our position here. We know everybody’s name, his name, her name but if you ask me my name, I don’t know. Funny ahh! So that time what happened? That gopisgopés asked “What is your name?” Because Paurnamasi Devi she did not tell him (Shivaji) his transcendental name, atma’s name. Then gopisgopés asked “Who is your husband? Where you married? Who is your mother in law, father in law? “

Then the gopisgopés realized that this gopi was an outsider. That time they also tried to beat him. Then Yogamaya Paurnamasi Devi she came and explained to all the gopisgopés how Shivaji transferred to his gopi body. Then Kåñëa told to Lord Mahadeva “You should stay very close to Vamsivata but one who wants to enter in My rasarasa dance, has to take permission from you.” So that is called Gopisvara Mahadeva who is staying very close to Vamsi Vata.

So in the same way the sadhaka when he comes to the stage of transcendental sentiment that time first come his sambandha, relationship. Then age. How old are you? Name also the specific name, you have. Then rupa, form, you have very nice beautiful form. So that is called “atma dhyana”. “Atma dhyana” means meditation of your soul. Then “yutha pravesh” entrance into the group. Which group you will enter? Candravali’s group or Radhika’s group. Which group do you want? There are many kinds of group, svapaksa, vipaksa, tatastha paksha, suhrt paksa. Even also svpaksha, Radhika’s group, there are many groups, Lalita’s group, VisakhaViçäkhä’s group, Tungavidya, Sudevi, the asta sakhi gopisgopés, the eight groups are also there. Even the eight groups, also different, different sakhis are there. So here also explain in this way that is called “yutha pravesh” the entrance to the group. Then six is vesa, your beautiful form, dress. How is your face, these things. Because different, different gopisgopés have different, different clothes, colours of the clothes different, different things. If you see Rupa ManjariMaïjaré then the meditation on Rupa Goswami. Then mediation of Rati ManjariMaïjaré, different different. Their clothes and everything also different. Then “ajna sevasevä” the instruction. From the instruction of

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yuthesvari, the group leaders. You have to follow the instruction of the group leaders. That is called the “ajna sevasevä”. “Vasa sthana” the place of residence. Where will you stay? One specific place you have to stay there. That is called “vasasthana”, place of residence. “Seva” means that you will have a special service to perform. And Bhaktivinoda Öhäkura explains that his service is “karpura sevasevä”. Karpura means camphor. What do you do with camphor? Little bit put in the water. That is “karapura sevasevä”. Then parakastha, excellence, different different kind of moods you have to express[not clear??????] . That is called “parakastha”.

“Palya dasi bhava” means the mood of the sentiment of a maidservant under the protection of Srimati RadhikaÇrématé Rädhikä.

palya dasi kari lalita sundari amare loiya kabesri radhika pade, kale milaibe, ajna sevasevä samarpibe

parama anande, sakale miliya, radhika carane raboei parakasta, siddhi kabe habe, pabo radha padasaba

This is called “palya dasi bhava”. The end also the five stages of consciousness are different, different kinds of bhava [

1. Sravana dasa ( the stage of hearing)2. Varaha dasa (the stage of acceptance)3. Smarana dasa (the stage of remembrance)4. Bhavapana dasa (the stage of spiritual ecstasy)5. Prema sampatti dasa (the stage of attaining the highest success of prema)

SRAVANA DASA – When the jivajéva develops ruci for hearing krsna lila katha it should be understood that his stage of aversion has been removed. He has to hear transcendental krsna lila katha from the lips of pure advanced devotee. Tasmin mahan mukharita madhu bhic caritra….tan na sprsanty asana trd bhaya slokaçloka mohah (SB. 4.29.40)There are two types of dasa. The stage of aversion (bahirmukha dasa) and the stage of being favorable disposed (antar-mukha dasa). The sravana of those who are bahirmukha takes place by chance, and not because of their sraddha. Such a sravana gives raise to spiritual fortune that leads towards bhakti anumukhi sukrti and when this has accumulated over many lifetimes it gives rise to transcendental sraddha. At that time he is becoming antar-mukha. In this antar-mukha dasa he is hearing harikatha in a regular order. That is called the karma-suddha sravana dasa. But when he is in bahirmukha dasa then at that time his hearing harikatha is called karma hina-sravana sada. Suddha Rasa only awakens in one’s heart when krsna lila is heared methodically or in a regular order with resolute intelligence. In this way hearing karma suddha lila katha such a greed will manifest in his heart. At that time he thinks I will serve the divine couple sri RadhaRädhä and Kåñëa under the guidance of sri Rupa ManjariMaïjaré. That time gurudeva describes to the disciple the ekadas bhava. At that time disciple is afflicted with intense and attains varana-dasa.

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VARANA DASA – disciple becomes overwhelmed and falls at Gurudeva’s lotus feet weeping constantly at that time gurudeva becomes manifest in the form of Sakhi and the disciple as her attendant. At that time he serves to divine couple RadhaRädhä and Kåñëa under guidance of guru rupa sakhi.

radha samukhan samsaktin sakhi sanga nivasinam tamaham satatam vande madhava asraya vigraham

tam gopika vrisarave stanaya antike asisevadhikarini gurau nija pada padme dasam pradayam kuru mam vraja kanane sriradha-angri sevana rase sukhin sukhab-du

In this stage guru rupa sakhi gives the sadhaka the order (ajna) to engage in asta-kalya lila smarana by taking complete shelter of krsna nama while residing in vraja and asures him that his heartfelt cherished longing will be fulfilled very soon. SMARANA DASA- according to sri JivaJéva goswami pada it means that sadhaka should reside in physically in Vraja-Mandala in other words in the pastime place of RadhaRädhä Kåñëa. If he cannot stay in Vraja physically then he should do so mentally because the result residing in Vraja mentally is the same as residing there physically. krsnam smaranam janan casya presttham nija samhitamtat tat katha ratas casau kuryad vasam vraje sada

sevasevä sadhaka rupena siddha rupena catra hitat bhava lipsuna karya vraja lokanusaratah

sravanokértanadini vaidha bhakty uditani tuyany angani ca tany atra vijneyani manisibhih

In this way sadhaka should remember on a particular mood of sakhis and be absorbed with her.

BHAVAPANA DASA – at the stage of bhavapana sarva-siddhi faculty of transcendental vision appears. And at that time sadhaka can have darsanadarçana of his sakhi and also yutheshvari Srimati RadhikaÇrématé Rädhikä. Even after having darsanan of goloka-natha Kåñëa the sadhaka realization is not steady at all times. Untill he achieves the stage of sampati dasa. In this way rendering chanting of the holy names ecstatic mood will manifest in his heart. The mood of rejoicing in his heart. Then combine that joy with possessiveness (mamata). That mamata with vishrambha is mixed with intimacy. In this way suddha bhava will gradually arise. That stage is called bhavapana dasa will appear. Then sadhaka simply imposes bhava on his practice. In gradual development of his nisthaniñöhä within the heart of the upasaka (trancedantal servant) and this practice also included the development of nisthaniñöhä in the conception of the object of upasya. (the object of one’s sevasevä). In this bhavapana dasa sadhaka attains his svarupa siddhi and he receives the transcendental vision (aprakita divya drsti)

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PREMA SAMPATI DASA – in this stage sadhaka attains his vastu siddhi. That time sadhaka’s stula sarira and linga sarira (gross body and subtle body) are destroyed. And at that time he directly associates with the nitya siddha parikara of sri RadhaRädhä and Kåñëa. And day and night he serves RadhaRädhä and Kåñëa with his transcendental limbs and body (radha krsna prana mora yugala kisora, jivane marane gati ara nahi mora) ]

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By the remembering and chanting of the holy names, the sadhaka’s heart becomes free from all kinds of anarthasanarthas (anartha nivrtti), at that stage nishta and some ruci, taste, has come in his heart. When that taste comes, he will have a little realisation of his transcendental constitutional form. That is because, in the stage of ruci, taste, he will associate with like-minded devotees, sajatiya asaye snigdha.

srimad-bhagavarathanam asvado rasikaih saha sajatiyasaye snigdhe sadhau sangah svato vare

[“One should taste the meaning of Srimad-BhagavatamÇrémad-Bhägavatam in the association of a rasika Vaisnava who is more advanced than oneself, who has a similar mood for which one aspires (sajatiya asaye) and who are affectionate towards oneself (snigdha)”. Srimad BhagavatamÇrémad-Bhägavatam 12.13.18]

Rupa Goswami explains that at this time the sadhaka will associate with like-minded devotees, sajatiya, who are senior to him, knows all tattva and siddhanta, and whose hearts are very neat and clean. In this way, performing bhajanabhajana and sadhanasädhana, nisthaniñöhä, and ruci, asakti dasa will come.

After asakti, the sadhaka will enter the stage of rati. At that time the mercy of Gurudev will give him eleven moods, ekadasa bhava and five stages of development, panca dasa.

The devotee who is inclined to cultivate the conjugal rasarasa must accept the form of a gopi under the guidance of a superior vraja gopi. One can become a gopi when the eleven transcendental sentiments come in the heart. This is called sambandha.

The ekadasa-bhavas are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (personal form and beauty), 5) yutha (group), 6) vesa (dress), 7) ajna (specific instruction), 8) vasa (residence), 9) sevasevä (exclusive service); 10) parakastha-svasa (the highest summit of emotion, which is the aspirant’s very life breath), and 11) palya-dasi-bhava (the sentiment of a maidservant under the protection of Çré RadhaRädhä).

Sambandha means relationship. Gurudev will give him the relationship, sambandha.

Bhaktivinoda Öhäkura said “I will stay in Yavat.”

brsabhanu-pure, janama loibo,yavate vivaha ha'be

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braja-gopi-bhava, hoibe swabhava,ano-bhava na rohibe[ shall have my birth in the town of King Vrsabhanu, and eventually be married nearby in Yavat-gram. My sole disposition and character shall be that of a cowherd girl, and I shall know no other mood. Dekhite Dekhite verse 2]

Bhaktivinoda Öhäkura explains, “I will take birth in Varsana, because Srimati RadhikaÇrématé Rädhikä was born in Varsana. Srimati RadhikaÇrématé Rädhikä was married in Yavat, so I will also marry in Yavat”. His only relationship is with Srimati RadhikaÇrématé Rädhikä.

Service: Gurudeva will give him a special service. There are many kinds of service. Çréla Raghunatha dasa Goswami explained:

tambularpana-pada-madana-payodanabhisardibhirvrndaranya-mahesvarim priyataya yas tosayanti priyahprana-prestha-sakhi-kulad api kilasankocita bhumikahkeli-bhumisu rupa-mukhas ta dasikah samsraye [I take shelter of Çré Rupa ManjariMaïjaré and other maidservants of Srimati RadhaRädhärani, the great Queen of VrndavanaVåndävana. Those maidservants perpetually satisfy Her by their loving services, such as offering tambula, massaging Her feet, bringing water, and arranging for Her trysts with Çré Kåñëa. Her prana-prestha-sakhis are dearer to Srimati RadhikaÇrématé Rädhikä than Her very life, but these maidservants are sill more dear, because without feeling shy they can enter the area where the Divine Couple enjoy Their most confidential pastimes (Vraja-Vilasa-Stava (38)]

Pada-mardana means to massage the lotus feet of Srimati RadhikaÇrématé Rädhikä.

Çréla Ragunatha dasa Goswami quoted this verse:

sri-rupa-manjarimaïjaré-karacita-pada-padmagosthendra-nandana-bhujarpita-mastakayahha modatah kanaka-gauri padaravindasamvahanani sanakais tava kim karisye [O Devi as fair as gold, Your lotus feet are worshiped by Çré Rupa-manjarimaïjaré’s hands as You rest Your head against Kåñëa’s arm. When will I receive the remnants of Rupa-manjarimaïjaré’s service and happily and gently massage Your lotus feet?” (VilapaViläpa-KusumanjaliKusumäïjali 72)]

Çré-rupa-manjarimaïjaré-karacita-pada-padma. In the rasarasa dance, Srimati RadhikaÇrématé Rädhikä and Çré Kåñëa performed sweet amorous pastimes. Srimati RadhikaÇrématé Rädhikä became tired and took rest on the lap of Çré Kåñëachandra. Rupa ManjariMaïjaré is very gently and softly massaging the lotus feet of Srimati RadhikaÇrématé Rädhikä. So Ragunath dasa Goswami is absorbed in this mood, “Oh, Rupa ManjariMaïjaré please allow me to massage the lotus feet of Srimati RadhikaÇrématé Rädhikä”.

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Payodanabhisaradibhir…, payodana means offering the water, this is called jalodana. Abhisara means when Srimati RadhikaÇrématé Rädhikä arranges to meet Her beloved Kåñëa. At this time the manjaris follow Srimati RadhikaÇrématé Rädhikä because they are one-pointed with Srimati RadhikaÇrématé Rädhikä. ManjariMaïjaré-bhava means RadhaRädhä-nisthaniñöhä, one-pointed with Srimati RadhikaÇrématé Rädhikä. Like the body of the sadhu, you cannot separate the body from the sadhu. Where the body is, the sadhu will also be there. In the same way these types of gopisgopés, the manjaris, follow Srimati RadhikaÇrématé Rädhikä wherever she is going.

So, we explain in this way, agna-sevasevä,following the instruction of Yuthesvari; vasasthana, place of residence; sevasevä, service; parathasta, excellence. Palya-dasi-bhava is the mood of a maidservant. This mood is always servitual.

Bhaktivinoda Öhäkura explains that there are five stages of consciousness, called panca-dasa. The cultivation of the eleven gopi sentiments develop through these five stages.

Sravana-dasa, the stage of hearing, means that there will be so much eagerness to listen to Hari katha. This is also the first symptom of bhakti. Once bhakti has manifested, the sadhaka will be very eager to listen Hari katha.

srnvatam sva-kathah krsnah punya-sravana-kértanah hrdy antah stho hy abhadrani vidhunoti suhrt satam nasta-prayesv abhadresu nityam bhagavata-sevaya bhagavaty uttama-sloke bhaktir bhavati naisthiki[Çré Kåñëa, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. Srimad BhagavatamÇrémad-Bhägavatam 1.2.17-18]

In Srimad BhagavatamÇrémad-Bhägavatam Çré SukadevaÇukadeva Goswami told Pariskit Mahäräja: “srnvatam sva-kathah krsnah punya-sravana-kértanah” Kåñëa katha is non-different from Kåñëa. So for one listening to harikatha, Çré Kåñëa himself enters into his heart and cleans all the anarthasanarthas and all unwanted things. In regard to this, the sadhaka will be very eager to listen to Harikatha and is benefited.

Initially the eagerness will be to listen to general Bhagavat katha, then when nisthaniñöhä and ruci come there will be so much eagerness to listen to Vraja katha. According to the gradation he will listen to Hari katha, stage-by-stage.

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Varana-dasa, the stage of acceptance. He completely offers himself at the lotus feet of Guru and Kåñëa, that is, “I belong to Him”.

ami to’ tomara, tumi to’ amara,ki kaja apara dhaneYou are mine, I am Yours. I have nothing else.” Bhaktivinoda sang this song.

tavaivasmi tavaivasmi na jivami tvaya vinaiti vijnaya radhe tvam naya mam caranantikam

[“I am Yours! I am Yours! I cannot live without You! O Devi (Radhika), please understand this and bring me to Your lotus feet.” VilapaViläpa-kusumanjaliKusumäïjali 96]

Tavaivasmi tavaivasmi..“ I am Yours, I am Yours,” na jivami tvaya vina “without You I can’t live” This type of mood will come. This is called varana-dasa, the stage of acceptance.

Smarana-dasa is the stage of remembrance. In the beginning we don’t remember Hari katha. we forgot yesterday’s Hari katha. If I ask what was spoken yesterday, you would be to remember. This is because after Hari katha has finished you leave everything here. Just like we we sit in the dust and then stand up, what do we do? We shake off all the dust. In the same way, we sit down and listen to the Hari katha and when we are going we say, ‘Oh Mahäräja, you gave Hari katha, now you can take it back’. This dust of Hari katha should stay. Smarana-dasa is remembering Hari katha day and night.

When he becomes more and more advanced, the devotee remembers RadhaRädhä Kåñëa’s sweet pastimes, lila katha.

Apana-dasa is the stage of application. At this stage the sadhaka always prays to Srimati RadhikaÇrématé Rädhikä. “ He Srimati RadhikaÇrématé Rädhikä, please, just note down my name on your list.”

ha devi kaku-bhara-gadgadayadya vacayace nipaya bhuvi dandavad udbhatartihasya prasadam abudhasya janasya krtvagandharvike nija-gane ganam vidhehi

[“O Devi Gandharvike! In utter desperation I fall on the ground at your feet like a stick and with a choked voice I humbly implore You to be merciful to this foolish person and count me as one of your own.” (Çré Gandharva-samprarthanasakam, Çréla Rupa)]

Ganam vidhehi (please consider me), this is called application, apana-dasa. I apply – please, You just accept me as Your maidservant. Please note down my name.

Then comes sampatti-dasa, the stage of inheritance.

[Harinäma Cintämaëi : Çréla Ramananda Raya says, 'One who is attracted by the ecstatic love of the gopisgopés does not care about the regulative principles of Vedic

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life or popular opinion. Rather, he completely surrenders unto Kåñëa and renders service unto Him.' 'In this liberated stage the devotee is attracted by one of the five humors (rasas) in the transcendental loving service of the Lord. As he continues to serve the Lord in that mood, he attains a spiritual body to serve Kåñëa in Goloka VrindavanVåndävana.' (Çré Caitanya-caritamrita, Madhya 8.220, 8.222)]

Raya Ramananda says, in this way, his greed (lobha) will come.

Greed (lobha) means not following all the rules and regulations of scriptures. Greed is coming spontaneous from the inner core of the devotee’s heart, it is not just lip service.

In Raga Vartma Candrika Visvanatha Chakravattipad explains, if the real greed comes from his heart and three symptoms are present:First, he will follow the sixty-four limbs of vaidhi bhakti, Guru padasraya, diksa, siksa, visrambena guru sevasevä and so on. Adau-guru-padasraya, first taking shelter of the lotus feet of a bonafide Guru; diksa means receiving initation from a bonafide Guru; siksa, following Guru’s instruction; visrambena guru sevasevä, serving the lotus feet of Çré Guru with intimacy and love. In this way he will follow the sixty-four limbs of bhakti.

Secondly, he will have to stay in Vraja. If it is not possible to stay physically in Vraja, then the sadhaka will stay in Vraja in his mind.

Thirdly, krsna smaran janam casya, always remember the eternal associates of Srimati RadhikaÇrématé Rädhikä, Rupa ManjariMaïjaré, Rati ManjariMaïjaré, etc.

Visvanath CakravatiViçvanätha Cakravartépada explains that in this way greed will come. Here, in Harinäma Cintämaëi, it explains that the sadhaka who has greed in the sweet nectarean pastimes of RadhaRädhä and Kåñëa will perform bhajanabhajana and sadhanasädhana in this way.

[Harinäma Cintämaëi : When a sadhaka devotee having heard about Lord Kåñëa’s pastimes is attracted to the conjugal mellow he should take further instruction on rasarasa from a realised and saintly spiritual master. This is the stage of hearing or sravana-dasa. When the sadhaka devotee anxiously and eagerly accepts the conjugal mellow, varana dasa commences.]

Bhaktivinoda Öhäkura explains that varana-dasa is hearing Hari katha then accepting. Like electricity, once introduced it is very quickly accepted. When the sadhaka listens to Hari katha and automatically his mind is absorbed in that sweet pastime, automatically his taste will come. Like iron to a magnet. According to the potency of the heart of the devotee he will accept that pastime in the mood of dasyadäsya, sakhyasakhya, vatsalyavätsalya or madhuryamädhurya.

Automatically the sadhaka will be eager to listen to Hari katha and remembrance will come.

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[Harinäma Cintämaëi : By the pure remembrance of the sentiments of rasarasa he gets to practice them and thus reaches the third stage, smarana-dasa.]

Smarana dasa means the stage of remembrance. Again and again he will remember.

anavrttih sabdad anavrttih sabdad – Vedanta Sutra 22 No return, because of the scriptures. No return, because of the scriptures.– Vedanta Sutra.

Again and again he will listen to this katha, eating, sleeping, and again and again the same remembrance will come. This is called smarana-dasa. [Harinäma Cintämaëi : When he is able perfectly, to invoke these sentiments of rasarasa he attains apana-dasa or prapatti-dasa. Some sentiments of rasarasa will come in his heart; that is called prapatti-dasa.]

Prapatti means offerings. Everything is offered to his istadeva, his worshippable deity.

[Harinäma Cintämaëi : Finally when he can separate himself from all his temporary material designations and he is steadily fixed in the original spiritual identity for which he yearns, he has reached sampatti-dasa. The attainment of the inheritance of his spiritual identity is called sampatti-dasa.]

By the causeless mercy of Guru he accepts. That is sampatti-dasa, prema sampatti.

Narottama dasa Öhäkura explains these things as he sings: ‘sri rupa-manjarimaïjaré-pada, sei mora sampada, sei mora bhajanabhajana a-pujana (1)’“The lotus feet of Çré Rupa manjarimaïjaré are my dear-most treasure. They are the topmost object of my worship and inner devotional practices.”

He is still living in this physical body but day and night he is always remembering.

When we give up this body and then by the causeless mercy of Kåñëa we will take birth in Kåñëa’s pastime places, Kåñëa’s lilastali. By associating with the eternal associates of Kåñëa, nitya parikara, then deep attachment, anuraga, will come. Without anuraga, deep attachment, one cannot attain to Goloka VrndavanaVåndävana.

Anuraga means praraspara sneha anubandana which means that they bind each other with their deep love and affection.

In this material world all of us are attached with our family and this binds us to them. Love and affection for mother, father, wife, husband, in his way we experience sneha anubandan.

In the same way the sadhaka comes to the stage of anuraga, praraspara sneha anubandan. At that time their sneha, love and affection, is with the same mood as the gopisgopés. They have so much love and affection for Rupa ManjariMaïjaré and Rati ManjariMaïjaré. Because Rupa ManjariMaïjaré loves Srimati RadhikaÇrématé Rädhikä,

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the sadhaka will also love Srimati RadhikaÇrématé Rädhikä and also Rupa ManjariMaïjaré

Anubandana, anu means eternal and continuously, nirantara, no breakage, only love and affection and the heart always melting.

At that time khanatha kalpata kalpata khanatha, one moment of separation they are thinking are thousand, million, million days of Brahma. (see jaiva dharma – mahabhava)

yugayitam nimesena caksusa pravrsayiamsunyayitam jaga sarvam govinda-virahena me[‘O sakhi! In separation from Govinda, even a moment seems like a millennium. Tears begin to shower from my eyes like torrents of rain from the clouds, and this entire world seems void.’ (Çré Siksastaka 7)]

Çré Mahäprabhu recited this verse in Çré Siksastika, one moment they are thinking millions and millions of yugas have passed. Sunyayitam jagat sarvam – this material world is completely empty. The gopisgopés cannot tolerate one second of separation from Çré Kåñëa. In the same way the sadhaka at this stage is always in remembrance, how to meet with the like-minded sakhis, Rupa ManjariMaïjaré, Rati ManjariMaïjaré, etc

Narrottama das Öhäkura also sangpasane kutibo matha anale pasibogauranga gunera nidhi kotha gele pabo[ I will smash my head against the rock and enter into the fire. Where will I find Lord Gauranga, the reservoir of all wonderful qualities? Je anilo prema dhana]

This mood will come“pasane kutibo matha anale pasibo” I will crush my head on the stone or I will give up my body in the fire. This mood is coming because of constant remembrance.

Kanath kalpatak kalpatak kanath, this also explains that sampatti dasa will come, the inheritance stage with the spiritual identity.

Here again Bhaktivinoda Öhäkura explains bhajanabhajana from the stage of sravana dasa to smarana dasa. Sravana dasa, smarana dasa, apana dasa and sampatti dasa, prema sampatti dasa, the stage of inheritance of prema.

Actually this sampatti dasa will be completely realised at the stage of vastu siddhi.

There are three siddhi’s or perfection. First is stage of sadhanasädhana siddhi is the stage of the perfection of his sadhanasädhana. Second is svarupa siddhi when he has realisation of his transcendental constitutional form and this is at the stage of asakti and rati. Third is vastu siddhi is when he takes birth where Kåñëa is performing prakata lila.

At the time of vastu siddhi, he had completely realised his sampatti dasa, stage of inheritance. At the stage of vastu siddhi, by the causeless mercy of Yogamaya the

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sadhaka will take birth in prakata Vrndavan and he’ll associate with the eternal associates of Çré Kåñëa. Then slowly deep attachment, anuraga, will come.

In discussing anuraga which means “praraspara sneha anubandan”. “praraspara” means deep attachment, love and affection for each other will come. “anubandana” where anu means continuous, eternal attachment to each other, it will never break. No mater what circumstances come their prema will never break.

Bhaktivinoda Öhäkura continues to explain that everything depends on his ruci. By deliberation on the subject of ruci so much taste will come to listen to Hari katha. Even in the sadhanasädhana stage so much ruci, taste, will come to listen to harikatha and also so much love and affection will come.

Srota bhakta, that is, the audience and also speaker, both will attain so much ruci with Hari katha.

[Harinäma Cintämaëi : But in the beginning of spiritual life the spiritual master and disciple must together search out the disciples natural inclination, ruci, for rasarasa.]

That means Gurudeva will take a test of the disciple. What is his svabhavika, natural taste?

Bhaktivinoda Öhäkura explains this in Jaiva Dharma. Brajanath asked his Gurudeva “What is my service & what is my rasarasa, how will I serve Kåñëa?” At that time Gurudeva asked “What is your ruci? When you read Srimad Bhagavatum and listen to Hari Katha, what specific taste is coming in your heart?”

This means that when you listen to Hari katha one special taste will come, eagerness will come in your heart spontaneously. This is not imitating.

Brajanath said “When I read Srimad BhagavatamÇrémad-Bhägavatam, spontaneously ruci, taste, is coming and I want to herd the cows with Kåñëa. Gurudeva told him, “You have this ruci,taste, for sakhyasakhya rasarasa.” So Gurudeva told him that “you should practice remembrance in sakhyasakhya bhava.”

Vijay Kumar told Gurudeva, “When I read Srimad BhagavatamÇrémad-Bhägavatam, at that time one kind of taste comes in my heart to make one garland to offer to Çré RadhaRädhä and Çré Kåñëa.” Gurudeva tod him,”According to this ruci, you can serve Çré RadhaRädhä-Kåñëa under the guidence of Lalita sakhi in madhuryamädhurya rasarasa.”

So when the sadhaka listens to hari katha, automatically and spontaneously one kind of ruci arises In his heart.

Anartha dasa is sometimes coming because your mind is going here and there and you cannot understand. Even in your anartha dasa sometimes ruci, taste, will come but it is mixed and you cannot discriminate. But when the sadhaka is free from anarthasanarthas then these things can be understood because it is the spontaneous nature of the living entities.

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Bhaktivinoda Öhäkura also explained that the jivajéva has one spontaneous taste, ruci, in his heart.

anugrahaya bhaktanam manusam deham asritabhajate tadrsih krida yah srutva tat-paro bhavet[Kåñëa manifests His eternal humanlike form and performs His pastimes to show mercy to the devotees. Having heard such pastimes, one should engage in service to Him." Srimad BhagavatamÇrémad-Bhägavatam 10.33.34]

The Lord manifests this type of pastime in this material world because for those who are high class, exalted devotees of madhuryamädhurya rasarasa, they can listen to this katha, and some taste comes.

If you don’t listen to hari katha then it is not possible for taste to come. If a person has never heard about rasagula then how will greed for rasagula come? Hearing the glories of rasagula, at that time you will ask, “What is that? Where can I get that?” At that time greed will come.

In regard to this, Kåñëa’s topmost conjugal pastimes are continuously, eternally going on in the transcendental world, aprakata cit jagat. There the eternal devotees, nitya parikara, are always submerged in that divine love.

Mercifully Çré Kåñëa manifested this lila in this material world. Why?

anugrahaya bhaktanam manusam deham asritabhajate tadrsih krida yah srutva tat-paro bhavet“yah srutva tat-paro bhavet” – when you listen to these lila katha then you should absorb yourself in that katha and think, “Oh, I want these things!” Then if a little bit of taste comes then you will be eager to hear more and then more.

Madhavendra Puripada simply heard the pujari say that everyday they offer amrtakeli, one type of sweet rice to Gopinatha. Madhavendra Puripada was wondering what is this amrtakeli and if he could get a little bit of Thakurji’s remnants then he could prepare for his Thakurji Gopal.

So why am I saying this? Because if you listen to the name, then your greed will come. What is that? “I will taste something.” And when you taste, what will you do? You will try to prepare. Maybe in the beginning you cannot prepare properly, maybe you will not put sugar in, maybe you will put salt in, but again and again you will prepare and practice and one day you will make perfect.

So here Bhaktivinoda explains “tat-paro bhavet”, you have to absorb yourself in the pastimes. This is how to attain the pastimes of Çré RadhaRädhä and Çré Kåñëa.

Bhaktivinoda Öhäkura sang this song: palya-dasi kori, lalita sundari, amare loiya kabesri-radhika-pade, kale milabe, ajna-sevasevä samarpibe

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[When will Lalita Sundari foster me as her own aspirant novice maideservant? Then later she will offer me up unto the lotus feet of Srimati RadhaRädhärani, and will place me entirely at Her disposal for rendering various services according to Her own merciful orders.]

Bhativinoda Öhäkura is saying “When will my good fortune come and beautiful Lalita will accept me and offer me to the lotus feet of Çré Radhika, and then I will become the maidservant of Srimati RadhikaÇrématé Rädhikä. I will serve and I will learn all kinds of acivities for serving Srimati RadhikaÇrématé Rädhikä like how to dance and sing and so on.”

When you go into Çré Kåñëa’s prakata lila then you have to learn how to dance, how to speak, everything.

In this song Bhaktivinoda explains:sri-visakhaViçäkhä-pade, sangitta sikhibo, krsna-lila rasamoy

“At the lotus feet of Çré VisakhaViçäkhä I will learn music and all types of songs abounding in the nectar of Çré Kåñëa’s pastimes.”

VisakhaViçäkhä devi is the siksa Guru. I will learn everything from the siksa Guru, VisakhaViçäkhä devi. It is in this way the sadhaka in his sadhaka stage remembers this katha and he is absorbed.

Bhaktivinoda Öhäkura explained that those not attracted to the srngara rasarasa, madhuryamädhurya rasarasa, but performing dasyadäsya, sakhyasakhya and vatsalyavätsalya receive the instruction from the spiritual master on their relationship. In this way they get the fruit of their devotion.

Only those who are sringara rasarasa when they listen to Hari Katha automatically their heart will be attracted towards the sweet pastimes of Çré RadhaRädhä and Kåñëa.

We discussed Brajanath and Vijay Kumara. Brajanath said when he read Srimad BhagavatamÇrémad-Bhägavatam at that time automatically his mind was attracted to the cowherd boys. So his Gurudeva told him, that his svarupa, spiritual form, was in sakhyasakhya rasarasa so he should serve Çré Kåñëa under the guidence of Subal Sakha herding the cows.

Vijay Kumara said when he read Srimad BhagavatamÇrémad-Bhägavatam, his mind is attracted to Lalita and he wanted to make a garland. So his Gurudeva told him, that his svarupa is in srngara rasarasa, conjugal mood, and he should serve RadhaRädhä and Kåñëa under the guidance of Lalita devi.

Especially in our Gaudiya line all the devotees are attracted with the srngara rasarasa, madhuryamädhurya rasarasa. Lalita devi is very merciful. Çré Rupa Goswamipada in Lalitastakam explains:

yam kam api vraja-kule vrsabhanu-jayahpreksya sva-paksa-padavim anuruddhyamanam

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sadyas tad-ista-ghadanena krtarthayantimdevim gunaih sulalitam lalitam namami ["I offer pranama unto the supremely charming Çré Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati RadhikaÇrématé Rädhikä, Lalita immediately tells RadhaRädhä that She must accept this person in Her own party (sva-paksa). RadhaRädhä obeys Lalita, who thus fulfills that maiden’s desires." (Çré Lalitastakam, verse 7)]

If anyone has the desire “I want to serve Srimati RadhikaÇrématé Rädhikä,” and when Lalita Devi hears these words she accepts them into her group and offers them to the lotus feet of Srimati RadhikaÇrématé Rädhikä.

So Bhaktivinoda very humbly sings: “palya-dasi kori ….ajna-sevasevä samarpibe Lalita devi is very merciful when your desire “I want to serve Srimati RadhikaÇrématé Rädhikä” comes from the inner core of your heart and not just lip service, she will accept you in her group and offer you at the lotus feet of Srimati RadhikaÇrématé Rädhikä. Bhaktivinoda Öhäkura said:radhikara dasi yadi hoya abhimanasighrai milai taba gokula-kana[If one prides himself as a maidservant of Srimati RadhikaÇrématé Rädhikä, then very quickly he will attain Vrajendra-nandana of Gokula.]

“Just your abhimana, ego, will come. What is your ego? I want to become the maidservant of Srimati RadhikaÇrématé Rädhikä.”

For conditioned souls it is not so easy to come to this ego, perfect ego, not false ego. Perfect ego is “I want to become the maidservant of Srimati RadhikaÇrématé Rädhikä.” Then automatically you will attain the srngara rasarasa that is the conjugal mellows between Çré RadhaRädhä and Çré Kåñëa. Here Bhaktivinoda Öhäkura explains that [Harinäma Cintämaëi: The great devotee Symananda prabhu was at first not alert to his siddha ruci, the permanent devotional propensity. He was made to embrace the sakhyasakhya rasarasa, the mood of friendship. Later by the grace of Çré JivaJéva Goswamipada he attained his real position, madhuryamädhurya rasarasa.]

Syamananda prabhu initially practiced sakhyasakhya rasarasa but when he got the instructions of JivaJéva Goswamipada he got the ankle bells of Srimati RadhikaÇrématé Rädhikä. Srimati RadhikaÇrématé Rädhikä left the marks of ankle bells on his forehead. Even today the devotees in the line of Syamananda sampradaya put the marks of ankle bells on their forehead in remembrance of Symananda prabhu.

The conditioned soul is completely illusioned by mayamäyä. They have no idea, who is Çré Kåñëa, what is the soul, what are these things? Bhaktivinoda Öhäkura explains in the following way in Harinäma Cintämaëi:

jara vata jivajéva bhuli nitya siddha tattva

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jara abhimana hoiya jara deha mattatabe yadi Kåñëa lila karaye sravanalobha hoiya pada nija siddha dhanataba bhava tattva smrti anukana karebhava jata bhare bhara varanti tatta hore

“jara vata jivajéva bhuli nitya siddha tattva” the conditioned soul completely forgets his own identity, and he is automatically absorbed in his own gross body. Just now we are completely absorbed in the gross body we have the bodily identification, I am man, I am woman, I am Indian, American and etc. But after listening to harikatha, greed will come, lobha hoiya pada nija siddha dhana. Then one type of special greed will come in his heart, perfect greed will come, “O, I will attain the srngara rasarasa, madhuryamädhurya rasarasa.”

In the stage of asakti dasa the greed will come, “O, I want to become a maidservant of Srimati RadhikaÇrématé Rädhikä.”

Visvanath CakravatiViçvanätha Cakravarté Öhäkura very clearly explained that perfect greed will come and that it has three symptoms. The sadhaka has to follow the 64 limbs of bhakti, Adau-guru-padasraya, diksa, siksa, visrambena guru sevasevä and so on, in this way, and listen to Hari katha and every day continuously chanting the holy names.

srnvatam sva-kathah krsnah….vidhunoti suhrt satamnasta-prayesv abhadresu nityam bhagavata-sevaya Bhagavata sevasevä, he serves Bhagavata. There are two types of Bhagavata, Grantha Bhagavata and Bhakta Bhagavata. Bhakti comes from the heart of the pure devotee of the Lord, suddha bhakta.

bhaktis tu bhagavad-bhakta-sangena parijayatesat-sangah prapyate pumbhih sukrtaih purva-sancitaih"The inclination for bhakti is awakened by association with Bhagavan's bhaktas. The jivajéva obtains the association of suddha-bhaktas by the accumulated effect of spiritually pious activities performed over many lifetimes." [Brhan-Naradiya-PuranaPuräëa 4.33]

Bhakti comes from the heart of the devotee of the Lord, so when the devotee serves bhakta Bhagavata then automatically bhakti devi will manifest in his heart and one special type of greed will come.The first symptom is greed. The sadhaka has to follow the 64 limbs of bhakti. Second, he has to stay in Vraja, vraja vasa. Third, krsna smaran janam casya, always he remembers the sweet pastimes of Kåñëa and His parikaras, associates like Rupa manjarimaïjaré, Rati ManjariMaïjaré, etc and he is always one-pointed with Srimati RadhikaÇrématé Rädhikä.

Ragunatha das Goswami quoted one verse,abhira-palli-pati-putra-kanta-dasyabhilasati-balasva-varahsri-rupa-cintamanicintämaëi-sapti-samstho mat-svanta-durdanta-hayecchur astam

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[May the powerful horseman of my desire for the service of the beloved of the son of the King of Vraja mount the great horse of the manifold gemlike conceptions of Çré Rupa GosvamiRüpa Gosvämé and subdue the untamed horse of my mind. (or) Let the wild horse of my heart become like the Cintämaëi-jewel horse of Çréla Rupa GosvamiRüpa Gosvämé’s heart, which carries as its rider the exclusive desire to serve the gopa-prince’s beloved, Srimati RadhikaÇrématé Rädhikä. Çré Stavavali, Abhista-sucanam 1, Çréla Raghunatha dasa Gosvami]

“Abhira palli pati putra kanta” means Nandanandana Çré Kåñëa and His beloved Srimati RadhikaÇrématé Rädhikä, my mind was always galloping like a horse to serve Srimati RadhikaÇrématé Rädhikä’s lotus feet, under the guidance of Rupa ManjariMaïjaré. That means, in the same mood as Rupa ManjariMaïjaré I want to serve the lotus feet of Srimati RadhikaÇrématé Rädhikä. This is called Rupanuga gata “serve the lotus feet of Srimati RadhikaÇrématé Rädhikä under the guidance of Rupa ManjariMaïjaré.

Out of all our Goswami’s Raghunath das Goswami is called the perfect example of rupanuga, follower or Rupa GosvamiRüpa Gosvämé.

Bhaktivinoda Öhäkura explains that greed will come after the continuous association of high class exalted devotees of the Lord. As the greed increases then all illusion, material sense gratification, will be automatically dispelled from the heart. As sunlight comes automatically darkness disappears. In the same way when suddha bhakti manifests in our heart then all kinds of anarthasanarthas, unwanted things, will be automatically dispelled.

[Harinäma Cintämaëi: By always remembering that he is pure spirit soul, part and parcel of the Absolute Whole, that he has a transcendental original form that is all-perfect, that He has forgotten his perfect spiritual state and come under the clutches of mayamäyä, that he is offensive to Lord Kåñëa, being inebriated with the false designations of his gross body, but by the mercy of his spiritual master he can regain knowledge of his real self - the method for the reawakening of the disciple's original identity can be quickly accomplished.]

For the realisation of his original identity there are two methods of sadhanasädhana, vaidhi and raganuga. In his sadhaka stage, he follows all rules and regulations. Bhaktivinoda Öhäkura explained:vidhi-marga-rata-jane svadhinata ratna-daneraga-marge karana pravesa raga-vasavarti haiya parakiya bhavasrayelabhe jivajéva krsna-premavesakrsna-nama dhare kata bala, [To the person fixed in the regulative principles (nisthaniñöhä), the holy name gives the jewel of independence, placing him on the path of spontaneous devotion (raganuga bhakti). That person, overcome by spontaneous attachment to the Lord, takes shelter of the parakiya mood and goes on to become absorbed in love for Çré Kåñëa]

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“vidhi-marga-rata-jane” means one who follows all the rules and regulations with his mind always absorbed in the special mood of the vraja gopisgopés and following in the footsteps of vraja gopisgopés. This is called the raga marga because sastras say sruti-smrti-puranadi-pancaratra-vidhim vinaaikantiki harer bhaktir utpatayaiva kalpate[Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society. Narada Pancaratra]

Some people are thinking that because they are one-pointed so there is no need to follow rules and regulations of the sastra but this type of bhakti is called utpatayaiva kalpate bhakti; utpata means disturbance, so it is disturbance bhakti. So sastra gives evidence, sruti-smrti-puranadi-pancaratra-vidhim vina. If you do not follow the rules as stated in the sruti, smrti and narada pancaratra and you think, “I am one-pointed,” that kind of bhakti is called disturbance bhakti. So sastra gives evidence in this way, everyone should follow vidhi bhakti.

Our Goswamis, in their sadhaka deha, followed all the rules and regulations of the scriptures:

sankhya-purvaka- nama-gana- natibhih kalavasini-krtaunidrahara-viharakadi-vijitau catyanta-dinau ca yauradha-krsna-guna-smrter madhurimanandena sammohitauvande rupa sanatana raghu-yugau sri jivajéva gopalakau["I worship the Six GosvamisGosvämés, who passed all their time in chanting the holy names, singing songs, and offering dandavat pranama, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating and sleeping. Always meek and humble and absorbed in the highest bliss, they were enchanted by remembering Çré Çré RadhaRädhä-Kåñëa's sweet qualities." (Çré Sad-Gosvami-astakam.)]

“sankhya-purvaka-” everyone should chant a fixed number of holy names.“nama-gana- natibhih” means glorification about RadhaRädhä –Kåñëa’s sweet pastimes. What is this? Kåñëa deva! bhavantam vandeMan-manasa-madhukaram arpaya nija-pada-ankaja-makarandeYadyapi samadhisu vidhir api pasyati na tava nakagra-maricimIdam icchami nisamya tavacyuta! Tad api krpabhutta-vicimKåñëa deva! Bhavantam vande

[O Bhagavan Çré Kåñëa! I am offering a prayer to You. Please attach the bee of my mind to the nectar of Your lotus feet, meaning please let it have a taste of the rasaof those lotus feet by which it will then never be able to become attached to anything else. Although Brahma in his samadhi cannot obtain a glimpse of even a ray of the tips of the nails of Your feet, still hey Acyuta! Having heard of the waves of Your astonishing mercy, I yearn to see You. Çréla Rupa GosvamiRüpa Gosvämé, Giti Guccha, p193]

Kåñëa Deva! I offer this prayer. May my mind like a bee, become offered at Your feet, Which are lotuses of nectar! Although in deep samadhi, even Bramha cannot see Your

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toe-tips shining so brightly, still I desire this because I’ve heard of Your wondrous mercy, Kåñëa Deva! I offer this prayer.

This is called the gana. Gana means song to sing in glorification of Çré RadhaRädhä and Çré Kåñëa. radha-krsna prana mora jugala-kisorajibane marane gati nahi morakalindira kule keli-kadambera banaratana-bedira upara bosabo ju'jana syama-gauri-ange dibo (cuwa) candanera gandhacamara dhulabo kabe heri mukha-candragathiya malatir mala dibo dohara galeadhare tuliya dibo karpura-tambulelalita bisakha-adi jata sakhi-brndaajnaya koribo seba caranarabindasri-krsna-caitanya-prabhur daser anudasaseba abhilasa kore narottama-dasa

[The youthful Divine Couple Çré Çré RadhaRädhä and Kåñëa are my life and soul. In life or death I have no other refuge but Them.I shall install the Divine Couple on a jewelled throne in a pleasant forest of kadamba trees on the shore of the Yamuna river.When will I place aromatic sandalwood paste on the limbs of Lord Syamasundara and Srimati Gaurangi-devi? When will I fan Them with a camara wisk? When will I see Their moonlike faces?When will I string garlands of malati flowers and place them on the necks of the Divine Couple? When will I place betel nuts mied with camphor in their lotus mouths?When, following the orders of Lalita, VisakhaViçäkhä and the other gopisgopés, will I serve the lotus feet of the Divine Couple?Narottama dasa, the servant of the servant of Çré Kåñëa Caitanya Mahäprabhu, longs for this service to the Divine Couple.]

In this way the sadhaka becomes completely absorbed in the glorification, gana, of Çré RadhaRädhä and Çré Kåñëa.

“natibhih” means dandavat pranam to all the names of the Vaisnavas, Rupa Goswami, Raghunatha das Goswami. Take the name of the Goswami’s and do pranam and take the name of the amorous pastime places of RadhaRädhä and Kåñëa and do pranam. Bandiravata ki jaya, RadhaRädhä-kunda ki jaya, Ter kadamba ki jaya, Nikunjavana ki jaya, Niduvana ki jaya. In this way the sadhaka does “natibhih” daily. He pays his obeisances to the lotus feet of Guru and Vaisnavas and the dhamadhäma daily.

“radha-krsna-guna-smrter madhurimanandena sammohitau” In this way he is completely absorbed in the sweet pastimes of RadhaRädhä and Kåñëa.

Here Bhaktivinoda Öhäkura explains, that in the stage of apana-dasa and vidhi-sadhanasädhana if the vidhi bhakta is always following the rules and regulations of scriptures then his faith, sraddha, will come. Vidhi bhakti means surrender to all the

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rules and regulations, step-by-step, sraddha, sadhu sanga, bhajanabhajana krya, artha nivrtti, nisthaniñöhä, ruci, asakti, bhava and prema.

Raga bhakti is like a horse, galloping and jumping through, sraddha, nisthaniñöhä, ruci, asakti, bhava, prema, but all the stages he touches very quickly. There are two ways to get to the top of a ten story building. One is walking up the stairs, step by step, and the other is using the lift. The lift touches all the levels but is very quick. In the same way raga bhakti is progessing very quickly from sraddha to nisthaniñöhä, then ruci asakti, bhava and prema, very quickly touching all the stages and progressing.

Bhaktivinoda Öhäkura explains that the vidhi sadhaka follows all the rules and regulations and progresses through all the stages. The raganuga sadhaka progresses through all the stages, sraddha, sadhu-sanga, bhajanabhajana kriya, anartha nivritti, etc, but going very quickly. With the association of a sadhu the bhakti stages automatically manifest in the heart of the raganuga sadhaka.

Asakti, attachment, [Harinäma Cintämaëi: When he reaches the first stage of spontaneity and slight bhava, he discards his dependence upon scriptural directives as an impediment to his progress. After this, he is elevated to the stage of apana-dasa, where the difference between devotees following vaidhi and raganuga disappear.]

When the sadhaka comes to the stage of asakti (or apana??) -dasa, at that time he is not following all the rules and regulations of the scriptures because he is in a state of deep attachment to RadhaRädhä and Kåñëa. Sometimes his sequence of doing things is upside down and so on. At that stage there is no need to follow the rules and regulations step by step.

Bhaktivinoda Öhäkura then explains [Harinäma Cintämaëi : There are five levels of remembrance in smarana-dasa. They are smarana, dharana, dhyana, anusmriti, and samadhi. Initially, his remembrance will not be steady; this level is called smarana. Sometimes he remembers the sentiments, his position and his service, and at other times he forgets.]

This is because when the sadhaka comes in asakti (or apana??) -dasa at that time all his rules and regulations are coming upside down and not in any sequence. It is very difficult to understand his internal heart. Sometimes he forgets some slokas, what is this slokaçloka, what to speak, because at the time thousands and millions of slokas are coming in his mind. One line is coming then another line coming because he is always absorbed in different pastimes and lilas. Soon he will enter the bhava stage. Bhava is not dependent on rules and regulations.

Bhaktivinoda Öhäkura then explains:[Harinäma Cintämaëi : Sometimes he remembers the sentiments, his position and his service, and at other times he forgets. But by steady practice of smarana, gradually he reaches permanency of remembrance, or dharana.]

Dharana means to remember and keep in his heart. One realisation comes and as he remembers, then another lila is coming in his heart. Sometimes his mind is going to RadhaRädhä-kunda, Syama-kunda and the different pastime places.

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[Mahäräja is answering a question:There are two types of processes devotees are following: svarasiki and mantra mayi. After prema-dasa there is svarasiki. Svarasiki is when you are at the prema stage and all kinds of lila are coming automatically in the heart. Mantra mayi upanasana is when the sadhaka is using his intelligence to remember pastimes.]

Dharana develops into the fixed meditation, dhyana. Guru mantra dhyana means remembrance or meditation of Guru and dhyana is meditation thereon.When dhyana becomes continuous it is called anusmriti. Anusmriti is continuously remembering one slokaçloka and one pastime again and again.

vividha-kusuma-vrndotphulla-dhammilla-dhati-vighatita-mada-ghurnat-keki-piccha-prasastimmadhuripu-mukha-bimbodgirna-tambula-raga-sphurad-amala-kapolam radhikam arcayami[I worship Çré Radhika, whose braided hair, decorated with many kinds of blossoming flowers, has violently attacked and broken the fame of the tails of the jubilantly dancing peacocks, and whose splendid white cheek is marked with a spot of red betelnut from Lord Kåñëa's bimba fruit mouth. Çré RadhaRädhästakam]

[This slokaçloka again and again he remembers, this is called dhyana This is conflicting.]

Anusmriti in the 5th level of remembrance gives samadhi, when the devotee has no interest other than the perfect absorption in the pastimes of the Lord. Samadhi means completely absorbed with his own transcendental personal form.

[Jaiva Dharma Chapter 19:Remembering Kåñëa’s name, form, qualities and pastimes is called smaranam, of which there are five kinds. Smaranam means to contemplate some subject that has previously been heard of, or experienced. Dharana means to fix the mind on a particular subject, withdrawing it from other objects. Dhyanam means to meditate on a specific form. When dhyanam is unbroken like the continuous flow of a stream of precious oil, it is called dhruvanusmrti, and samadhi is the state in which one is oblivious to outside reality, and only aware of the objects of meditation in one’s heart.]

We can see the example of Srinivasa Acarya. JivaJéva Goswamipada had three siksa disciples, Narottama das Öhäkura, Syamananda Prabhu and Srinivasa Acarya. Narottama das Öhäkura took diksa from Lokanatha das, Srinivasa Acarya took diksa from Gopal Bhatta Goswami and Syamananda prabhu took diksa from Hrdaya Caitanya Acarya. All took siksa from JivaJéva Goswamipada.

Once Srinivas Acarya was in samadhi, completely absorbed in his transcendental form. For seven days he sat in one place, and he didn’t take food , water or anything, nothing. At that time Narottama das Öhäkura came and said that Srinivas Acarya is in his samadhi-dasa. Then Srinivas Acarya’s disciple, Ramchandra Kaviraja came and said, “I am doing samadhi in front of my Gurudev and I am going with my

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constitutional form, siddha deha, to the place of my Gurudeva. Until I return back to my body no one is to touch my body or my Gurudeva’s body.”

Ramchandra Kaviraja sat in front of his Gurudeva and meditated. He went to the transcendental world, aprakata Goloka VrndavanaVåndävana, on the bank of the Yamuna. He saw his Gurudeva Srinivasa Acarya. He asked his Gurudeva, “Gurudeva, everyone is feeling separation from you, why are you still here? What are you doing here?” Srinivasa Acarya told him, “I have come here and we are looking for the nose ring of Srimati RadhikaÇrématé Rädhikä. Srimati RadhikaÇrématé Rädhikä was taking bath in the Yamuna when she lost her nose ring.” According to Indian culture the nose ring is very auspicious for married ladies. All the sakhis were searching here and there but no one could find Srimati RadhikaÇrématé Rädhikä’s nose ring. Then Ramchandra Kaviraja jumped in the water and found the Srimati RadhikaÇrématé Rädhikä’s nose ring and he gave it to his Gurudeva, Srinivasa Acarya. Srinivasa Acarya then gave the nose ring to Rupa Goswami, Rupa ManjariMaïjaré, who gave it to Lalita devi. Lalita devi then put the nose ring on Srimati RadhikaÇrématé Rädhikä. In this way sastra gives evidence of samadhi-dasa.

In this way smarana-dasa comes at the samadhi level.

Step-by-step the sadhaka will reach his goal. Those who are very expert reach apana-dasa, the stage of application, very quickly. We need to be bhajanabhajana chatura, expert in how to perform bhajanabhajana sadhanasädhana. For example, if you want to become an expert pick-pocket then you have to do training. Pick pockets are very expert, they are talking to you and simultaneously stealing all your money. With just two fingers they take the money. In the same way Bhaktivinoda Öhäkura was bhajanabhajana chatura.

Those who want to be very expert in bhajanabhajana sadhanasädhana must associate with high class exalted devotees of the Lord. By associating with high class exalted devotees of the Lord and listening to their harikatha, automatically you’ll be very expert in bhajanabhajana, bhajanabhajana naipunya.

In the apana-dasa stage, identification with the physical body is reduced to insignificance. At this stage automatically both the physical body and the subtle body will be completely destroyed. By the mercy of Yogamaya he is still living in this material world. For example, if you take a rope, make a knot and then burn the rope. The rope will be burnt but still the knot will be there. Similarly, the sadhaka lives in this body but all material things are destroyed and all his activities like eating, sleeping, talking and so on are going on due to past habits.

All his past impressions are coming. There are two kinds of impressions, samskara. Praktiniki-samskara and adhunika- samskara. Praktiniki samskara means impressions from past lives. In his past life he did bhajanabhajana and sadhanasädhana and associated with high class exalted devotees of the Lord so these past impressions are coming. Automaically his heart will be absorbed with Çré Çré RadhaRädhä-Kåñëa pastimes.

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Adhunika-samskara means recent impressions. Impressions will come by the association of high-class devotees . If you are simple then the sadhu will give you impressions, samskara, in your heart. The pot maker makes clay pots. If the clay is soft then the pot maker can make impressions very quickly. If the same clay is dry, the pot maker cannot make the impressions. Similarly, if the heart is very soft with no hypocrisy and no duplicity, then Çré Guru and sadhus can very quickly make impressions in the heart.

[vettha tvam saumya tat sarvamtattvatas tad-anugrahatbruyuh snigdhasya sisyasyaguravo guhyam apy uta

"And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them." Srimad BhagavatamÇrémad-Bhägavatam 1.1.8]

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By the causeless mercy of Guru and Kåñëa, the sadhaka slowly removes all the anarthasanarthas, unwanted things, from his heart. He then realises his siddha deha, his transcendental constitutional form.

All sastra explains that first one must realise yourself “Who are you?”athato atma-jijiasa.

Srimad Bhagavatum says that first the sadhaka must enquire of himself, who is he?

Vedanta sutra, first slokaçloka explains, that one should enquire about Brahma.athato brahma-jijiasa.

[“Therefore one should enquire about brahma” Brahma-sutra 1.1.1]

So the sadhaka performs bhajanabhajana and sadhanasädhana, his anarthasanarthas are removed from his heart and he realises his transcendental constitutional form. First he realises that he is an eternal servant of Kåñëa, jivera 'svarupa' haya----krsnera 'nitya-dasa'[It is the living entity's constitutional position to be an eternal servant of Kåñëa. Çré Caitanya-caritämåta Madhya 20.108]

Now he will say, “I am the eternal servant of Lord Kåñëa.” But this is only lip service and perfection has not yet been attained.

naham vipro na ca nara-patir napi vaisyo na sudronaham varni na ca grha-patir no vana-stho yatir vakintu prodyan nikhila-paramananda-purnamrtabdhergopi-bhartuh pada-kamalayor dasa-dasanudasah[“I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor am I a brahmacari, a householder, a vanaprastha or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Çré Kåñëa, the maintainer of the gopisgopés. He is like an ocean of nectar, and He is the cause of universal

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transcendental bliss. He is always existing with brilliance.” Çré Caitanya-caritämåta Madhya 13.80]Lord Caitanya Mahäprabhu is saying this. Actually this is only theoretical and we have to realise it in a practical manner. First we have to realise that “I am not this body.” Then we must realise “I am the eternal servant of Çré Kåñëa.”

At present we are thinking we are the eternal servant of mayamäyä, mayadasa. This is because we automatically have the bodily conception. For example if I glorify you a little bit, very quickly you will be in an ecstatic mood. But if I criticise you, then you will very quickly become angry and you will not come tomorrow. This is called bodily conception, deha abhimana, and this is the root of all kinds of our offences, aparadha.

So the sastras first explain how we can remove the anartha of the bodily conception and realise that “I am the eternal servant of Lord Çré Kåñëa.” How will we realise these things?

In Bhajana Rahasya, Bhaktivinoda Öhäkura explains that by the chanting holy name, by serving Guru and Vaisnavas, and when humility, dainya, comes we will realise these things.

Mahäprabhu explained how to chant the the holy names? trnad api sunicena taror api sahisnuna

amanina mana-dena kirtanyah sada harih [Thinking oneself to be even lower and more worthless than insignificant grass which is trampled beneath everyone’s feet, being more tolerant than a tree, being prideless, and offering respect to others, one should continuously chant the holy name of Çré Hari. Siksastaka 3]

“Trnad api sunicena” thinking I am more humble than a blade of grass. This occurs when you realise “I am not this body” but it is very difficult to realise these things.

Sometimes it is explained: our dainya, humility, is like snake dainya. The snake is seen to be very humble. When he moves around, his hood is down. But by slightly touching his tail, he will raise his head very quickly. Similarly the humility of the conditioned soul is like that of a snake.

So by continually chanting holy name and serving Guru and Vaisnavas, the anarthasanarthas will be removed from our hearts.

The sadhaka should first remove these anartha of deha abhimana. Even if you surrender, still perfect dainya will not come.

sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah[After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life's sinful reactions. Do not worry. Bhagavat Gita 18.66]

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Perfection is not coming.

Bhaktivinoda Öhäkura explained the sadhaka in his sadhanasädhana-dasa should first aropa. Aropa means to impose on himself and always try to think “I am not this body, I am the eternal servant of Lord Kåñëa”.

Lord Caitanya Mahäprabhu also explained to Raghunath Das Gosvami,

mane nija-siddha-deha kariya bhavanaratri-dine kare vraje krsnere sevananijabhista krsna-prestha pache ta’lagiyanirantara sevasevä kare antarmana hana

[“The perfected devotee serves Kåñëa in VrndavanaVåndävana day and night within his mind, in his original, pure, self-realised position (nija-siddha-deha). Actually the inhabitants of VrndavanaVåndävana are very dear to Kåñëa. If a person wants to engage in spontaneous loving service, he must follow the inhabitants of VrndavanaVåndävana and constantly engage in devotional service within his mind.” Çré Caitanya-caritämåta Madhya 22.157,159]

Mane-nija-siddha deha kariya bhavan, the sadhaka should meditate about his transcendental constitutional form, siddha-deha.

The Padma PuranaPuräëa also gives evidence,atmanam cintayet tatra tasam madhye manoramamrupa-yauvana-sampannam kisorim pramadakrtamnana-silpa-kalabhijnam krsna-bhoganurupinimprarthitam api krsnena tato bhoga-paranmukhim radhikanucarim nityam tat-sevana-parayanamkrsnad apy adhikam prema radhikayam prakurvatimprity anudivasam yana tayoh sangama-karinimtat-sevana-sukhahlada- bhavenati-sunirvrtamity atmanam vicintyaiva tatra sevam samacaretbrahma-muhurtam arabhya yavat tusyan mahanisi

“[Sadasiva said to Narada: O Narada, contemplate your svarupa in the transcendental land of VrndavanaVåndävana amidst Kåñëa’s beloveddamsels, who look upon Him as their paramour, in the following way: ‘I am a kisori-ramani, whose beautiful youthful

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form is full of happiness. I am skilled in many fine arts that please Kåñëa. I am an eternal maidservant of Çré RadhaRädhä, Kåñëa’s most beloved consort, and I will always be joyful to arrange for Her meeting with Him. Therefore, even if Kåñëa prays for union with me, I will do anything to avoid that kind of meeting because it would not be for Kåñëa’s sense pleasure, bu my own. I am always ready to serve and attend to Kåñëa’s beloved Srimati RadhikaÇrématé Rädhikä, and I have more affection for Srimati than I do for Kåñëa. Everyday I am devoted to affectionately and carefully arranging meetings between Çré RadhaRädhä and Çré Kåñëa. Remaining absorbed in the happiness of serving Them, I will increase Their bliss in that meeting.” Bhajana Rahasya 6.7 commentary]

In the beginning the sadhaka should remember this, and it is called atma dhyana.

Atma dhyana means to meditate about your atma, soul, who are you?

In the commentary to verse seven in the sixth chapter of Bhajana Rahasya, Çréla Gurudeva clearly explains how the sadhaka should meditate on his atma, soul. sevasevä sadhaka-rupenasiddha-rupena catra hitad bhava-lipsuna karyavraja-lokanusaratah[The advanced devotee, who is inclined to spontaneous loving service, should follow the activities of a particular associate of Kåñëa in VrndavanaVåndävana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally. Bhakti Rasamrta Sindhu 1.2.295]

“Atmanam cintayet tatra tasam madhye manoramam” The sadhaka should meditate “I am that very beautiful, handsome young girl among the sakhis of Srimati RadhikaÇrématé Rädhikä”.

“Rupa yauvana-sampannam”, “I have a very beautiful, youthful form”.

“Kisorim pramadakrtim” “I am very attractive and performing sweet amorous pastimes with Çré Kåñëa.[Is this correct?]

“Nana silpa kalabhijnam” “I am very expert to perform different types of arts, kala.”

“Kåñëa bhoganurupinim”, “to give pleasure to Kåñëa”.

“Prarthitam api krsnena tato bhoga-paranmukhim” “I am one-pointed with Srimati RadhikaÇrématé Rädhikä. Even if Kåñëa wants me to enjoy with Him I reject Him because my nisthaniñöhä is only Srimati RadhikaÇrématé Rädhikä.”

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Radhikanucarim nityam tat-sevana-parayanam, I will always follow the instruction of Srimati RadhikaÇrématé Rädhikä. Nityam tat-sevana-parayanam, nityam, I will always serve the lotus feet of Srimati RadhikaÇrématé Rädhikä. This is called RadhaRädhä nisthaniñöhä.

tambularpana-pada-madana-payodanabhisaradhibir vrndaranya-mahesvarim priyataya yas tosayanti priyah prana-prestha-sakhi-kulad api kilasunkocita bhumikahkeli-bhumisu rupa-manjarimaïjaré-mukhas ta dasikah samsraye (Vraja-vilasa-stava,38)“I take shelter of Çré Rupa ManjariMaïjaré and the other maidservants of Srimati RadhaRädhärani, the great Queen of VrndavanaVåndävana. Those maidservants perpetually satisfy Her by giving their loving services such as offering tambula, massaging Her feet, bringing water and arranging for Her trysts with Çré Kåñëa. The prana-prestha sakhis are dearer to Srimati RadhikaÇrématé Rädhikä than Her very life but these maidservants are still more dear because without feeling shy they can enter the area where the Divine Couple enjoy Their most confidential pastimes.”

“Tambularpana-pada-madana-payodanabhis aradhibir” I will always serve Srimati RadhikaÇrématé Rädhikä under the guidance of Rupa ManjariMaïjaré. “Tambularpana” I am offering the betel nut to Srimati RadhikaÇrématé Rädhikä. “pada-madana” I am massaging the lotus feet of Srimati RadhikaÇrématé Rädhikä, offering water and other services.

In the commentary to Bhajana Rahasya 6.7 it is explained “krsnad apy adhikam prema radhikayam prakurvatim” my love and affection is more with Radhika than with Kåñëa.

“Prity anudivasam yatna tayoh sangama-karinim” everyday I will very carefully associate with Srimati RadhikaÇrématé Rädhikä and Her sakhis.

“Tat-sevanam sukhah lada-bhavenati sunirvram”, in this way I will serve Srimati RadhikaÇrématé Rädhikä and Srimati RadhikaÇrématé Rädhikä will be very pleased with my service.

bhajami radham aravinda-netramsmarami radham madhura-smitasyamvadami radham karuna-bharadramtato mamanyasti gatir na kapi[I worship Srimati RadhikaÇrématé Rädhikä who has lotus eyes, I remember Srimati RadhikaÇrématé Rädhikä whose face is sweetly smiling, and I speak of Her whose heart is melting with compassion. Thus my life has no other goal than serving Her.” Çré Stavavali, Ragunath das Goswami]

“Bhajami radham aravinda-netram” I will always meditate on Srimati RadhikaÇrématé Rädhikä’s lotus eyes.

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“Smarami radham madhura-smitasyam” I will always remember Srimati RadhikaÇrématé Rädhikä’s smiling lotus lips. “Vadami radham karuna-bharadram” I will always glorify Srimati RadhikaÇrématé Rädhikä. Karuna means compassion. How she is always merciful to me. In this way day and night the sadhaka chants the holy name and recites these types of slokas.

The sadhaka here is following mantramayi upasana. He is remembering, chanting holy names and collecting different slokas from the sastras and the Goswamis’ granthas. Chanting:bhajami radham ….. gatir na kapiHare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hareha devi kaku-bhara……. nija gane gananam vidhehi Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Harepadabjayos tava vina vara-dasyam evananyat kadapi samaye kila devi yacesakhyaya te mama namo 'stu namo 'stu nityamdasyaya te mama raso 'stu raso 'stu satyam["O Goddess! I shall never pray to You for anything else but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant." (Text 16, VilapaViläpa-kusumanjaliKusumäïjali)]

Raghunatha Das Gosvami very humbly prayed to the lotus feet of Srimati RadhikaÇrématé Rädhikä, ‘He, Srimati Radhike! If You are pleased with me and want to give some benediction to me, please accept me as Your insignificant maidservant.’

Srimati RadhikaÇrématé Rädhikä said, ‘I want to give you the position of my sakhis, Lalita and VisakhaViçäkhä, prana-prestha sakhis.’ They are at the same level as Srimati RadhikaÇrématé Rädhikä. But Ragunatha das Goswami said ‘No, I don’t want the position of the sakhis.’ “sakhyaya te mama namo 'stu namo 'stu nityam” I will always pay my obeisances to the position of Lalita and VisakhaViçäkhä. But “dasyaya te mama raso ‘stu raso ‘stu satyam. I only want to serve Your lotus feet. Please always give me the service at Your lotus feet, like Rupa ManjariMaïjaré and Rati ManjariMaïjaré.’

This body is a material body. When the sadhaka chants and remembers “I am not this body, I am the eternal servant of Lord Kåñëa” and while chanting the holy names, he remembers these types of slokas, remembering this stava stuti, this is atma dhyana.

ity amanam vicintyaiva tatra sevanam samcaretbrahma-murhurtam arabhya

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yavat tusyan mahanisiWe should wake up before sunrise, chant the holy names and remember these slokas during brahma muhurtam, 96 minutes before sunrise.

Çré Gurvastakam, last slokaçloka:srimad-guror astakam etad ucairbrahme muhure pathati prayanatyas tena vrndavana-natha-saksat-sevaiva labhya januso’ nta eva

[That person who very attentively recites this astakam to Çré Gurudeva during the brahma muhurta is sure to achieve direct service to the lotus feet of Çré Kåñëa the very life and soul of VrndavanaVåndävana, VrndavanaVåndävana-natha, upon attaining his vastu-siddhi, pure spiritual form.]

Januso ’nta eva, means when you give up this body then you will take birth in vraja.

In the same way, if you meditate everyday on the above mentioned slokas then when you give up this body you will take birth in Vraja. This is the process.

Bhaktivinoda Öhäkura quoted this verse from Padma PuranaPuräëa and every day, day and night, chant this slokaçloka:

ity atmanam vicintyaivatatra sevam samacarebrahma-muhuram arabhyayava tusyan mahanisi

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

A question may come. Someone may think “I am very unqualified. I am a neophyte devotee so how is it possible for me to do this?”

Don’t worry, in this life simply listen to this katha, listen about atma dhyana, this is sufficient. Understand this. One devotee asked Çréla Gurudeva “When will I perform bhajanabhajana and sadhanasädhana like Rupa and Ragunatha das Goswami?” Çréla Gurudeva replied “In this life just listen to the name Rupa and Ragunatha das. This is enough.”

If you do not practice in this life, there is no harm because the atma, soul, is eternal and transcendental. The vibration enters your heart and touches your soul so in one life you will realise this. Don’t worry. You think, “I am a very neophyte devotee, how is it possible to meditate on this atma dhyana?” If you don’t mediate there is no harm, when you are hungry then you will look for food. Now you are not hungry. At present you are hungry for other things, material things. But this katha is transcendental and it will remain in your heart because it is a

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transcendental seed. In this life you will listen and maybe this is enough. In your next life you may automatically realise.

This is because of samskara, impressions. There are two kinds of impressions, adhunika samskara and praktiniki samskara. Adhinuka samskara means associating with sadhus in this life and impressions are automatically coming in your heart.

Çré Visvanatha Cakravati Öhäkura gives the example of some kinds of seeds in the field. The seeds are in the field sometimes six or seven months on the ground and still not sprouting. Then the rainy season comes and at that time they naturally sprout. In the same way if the kanistha adhikari listens to this with faith then maybe in the next life automatically it will sprout. Visvanatha Cakravatipada very smartly explains, in this life just listen and keep it in your heart whether you practice or don’t practice. If you practice in this life then you will be delivered from this material world and attain to the Lord and you will go back to Goloka VrndavanaVåndävana. If you don’t practice the seed will remain in your heart and it will sprout in future lives.

Bhaktivinoda Öhäkura explained:

hate bhakti unmukha jano sadhu sange nija…………………(ref) [Harinäma Cintämaëi: This method is the best of methods, better even than other methods of bhakti. The basic requirement for successful accomplishment of nama-bhajanabhajana is that the sadhaka must totally shun bad association and engage in the practice of devotional service in the company of saintly devotees of the Lord.]

Bhaktivinoda Öhäkura explained what is the process and how does this type of seed manifest in your heart?

Hate bhakti unmukha jana sadhu sange, with the association of a high-class exalted sadhu, suddha bhakta, and by chanting the holy name, the seed will sprout automatically. But you must be one-pointed with a sadhu. If you associate with many different types of sadhus then the seed will not sprout.

Rupa Goswamipada explained this.srimad-bhagavatarthanamasvado rasikaih sahasajatiyasaye snigdhe sadhau sangah svato vare

[One should taste the meaning of the Srimad-BhagavatamÇrémad-Bhägavatam in the association of rasika Vaisnavas. One should associate with devotees who are more advanced than oneself, who possess similar sentiments for Bhagavan and who are affectionately disposed towards oneself. Bhakti Rasamrta Sindhu 2.86.61]

This means that if your seed is madhuryamädhurya rasarasa and if you associate with a dasyadäsya rasarasa or sakhyasakhya rasarasa, or vatsalyavätsalya rasarasa sadhu, the madhuryamädhurya seed will not manifest. Or if you associate with a karmi, jnani, yogi or otherwise visaya bhakta, a pretender sadhu, then bhakti devi will not manifest.

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hate bhakti unmukha jano sadhu sange nirjana………abange (ref)

“Associate with nirjana bhajanabhajana , solitary bhajanabhajana.”

To perfom solitary bhajanabhajana means to associate with sajatiya, like minded, sadhu.Çréla Bhaktisiddanta Saraswati Prabhupada explained, nirjana bhajanabhajana, solitary bhajanabhajana , means to always be in the association with like minded, sajatiya, devotees.

Prema kaliye apala siddhi hoi, sadhu sang phaly udaya hoi ……….(ABOUT 26 mins into tape)[Harinäma Cintämaëi : Pure love of Kåñëa is the expression of unalloyed devotional service. Only a pure devotee's heart has the inclination and capability of receiving prema; the non-devotee's heart denies it. Prema refuses to enter the heart of one who does not keep the company of pure devotees. The jivajéva's decision to accept either good or bad association has a powerful and lasting influence on his destiny.]

Here Bhaktivinoda Öhäkura says to give up all kinds of bad association. Especially give up the association of mayavadis and impersonalists.

Never associate with impersonalists. Never associate with a sadhu whose forehead has tripunda, three horizontal lines, otherwise your bhakti will be destroyed. Also those who putting a red dot, they are either mayavadi or brahmavadi.

Mayavada sanga………….sadhu sanga (ref)[Harinäma Cintämaëi The holy name is the greatest and yet the easiest obtainable spiritual treasure. This treasure is obtained by the jivajéva who chants with faith and devotion, not caring for karma, jnana and yoga. That jivajéva quickly and easily ascends to the highest perfection by following the method of nama-bhajanabhajana described above. ]

And give up karma, jnana, yoga and tapasya.

Because sadhu sanga is like electricity, it enters your heart very quickly. If you have faith then bhakti is automatically transferred into your heart. This is because bhakti comes from the heart of the devotee of the Lord.

bhaktya sanjataya bhaktya[Bhakti arises from bhakti (not from any other cause). From the heart of a pure devotee, a living sad-guru, it is inspired into the heart of a surrendered sadhaka. Srimad BhagavatamÇrémad-Bhägavatam 11.3.31]

Bhakti comes from the heart of the devotee of the Lord. Moods such as “I am the very nearest and dearest of Srimati RadhikaÇrématé Rädhikä, I am very expert in serving Srimati RadhikaÇrématé Rädhikä, I have a very beautiful youthful form”.

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These moods will automatically come into the heart after the association of sadhus.

So sadhu sanga, solitary bhajanabhajana and also fixing your mind, these three things are called nirbandana. Nirbandana means with a fixed mind.

Sadhu sanga sunijan nijirabhav atini…….haihi tine mahimaha …..(ref)[Harinäma Cintämaëi: There are three essential traits that must be cultivated to obtain success in chanting the holy name of the Lord: saintly association, isolation from the disturbances of mundane life, and determined, confident enthusiasm.]

Bhaktivinoda Öhäkura clearly explains that you have to give intense to three things: a) association with like-minded devotees, sajatiya sadhu sanga, (b) do nirjana bhajanabhajana, doing bhajanabhajana in a solitary place. Sometimes you have to chant the holy names alone, no gossiping or anything, alone in one solitary place and chant Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

This is called sunirjana bhajanabhajana or dhira bhava, with fixed mind. Your mind will be fixed, always absorbed “how will I become the maidservant of Srimati RadhikaÇrématé Rädhikä”.

Ami piramati sivai vivor sadhu sanga viva……(At ABOUT 30.45 mins)[Harinäma Cintämaëi : After saying this, Çréla Haridäsa Öhäkura declared himself to be very low and materially engrossed, bereft of good association and always engaged in self-deception. Although Çréla Haridäsa is himself a nitya-siddha associate of the Lord, he expressed himself in this humble way. Humility is the ornament of prema.]

In this way, Çréla Bhaktivinoda Öhäkura esplains, HaridasHaridäsa Öhäkura is always being very humble. This is called dinata, “I do not have any qualification, but Çré Guru and Kåñëa are very merciful and gave me the shelter of their lotus feet.”

Kåñëadas KavirajaKåñëadäsa Kaviräja explains,jagai madhai haite muni se papistha purisera kita haite muni se laghisthamora nama sune yai tara punya ksaya mora nama laya yei tara papa haya emana nirghrna more keba krpa kare eka nityananda vinu jagat bhitare

[I am more sinful than Jagai and Madhai and even lower than the worms in stool. Anyone who hears my name loses he results of his pious activities. Anyone who utters my name becomes sinful. Who in this world but Nityananda could show His mercy to such an abominable person as me? Çré Caitanya-caritämåta Adi 5.205-207]

Kåñëadas KavirajaKåñëadäsa Kaviräja in Çré Caitanya-caritämåta explains that the sadhaka is very humble at this stage, thinking himself more sinful than Jagai and Madhai,

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jagai madhai haite muni se papisthapurisera kita haite muni se laghistha I am more insignificant than worm in the the stool. “Mora nama sune yei tara punya ksaya” if anyone listens to my name he will suffer sinful activities. “Mora nama laya yei tara papa haya” one who utters my name will have to suffer sinful reactions. “Emana nirghrna more keba krpa” nirghrna means very hateful [low, rejected by all] and no-one can give me shelter, but who will give me shelter, only Nityananda prabhu. That means Gurupada padma. This type of humility will come in the sadhaka’s heart. Like Haridäsa Öhäkura who was very humble and chanting the holy names in Jaganatha Puré. Even though Haridäsa Öhäkura was an eternal associate of Lord Caitanya Mahäprabhu he was still very humble. This humiliy is the ornament of prema, prema alankara. Prema alankara is the ornament of Divine love.

Haite ku krpa prabhu korya avirstar Heto bole haridas heno Caitanya vistha bhakti………..

[Harinäma Cintämaëi : The Lord's special favor upon Çréla Haridäsa ThakurÖhäkuraÇréla Haridäsa continued, "O Lord, kindly shower upon me Your causeless mercy (ahaituki-kripa). I pray that You grant me entry into the realm of bhakti-rasarasa." Saying this, Çréla Haridäsa fell unconscious in loving ecstasy, fully self-surrendered at the Lord's lotus feet. Ahaituki-kripa means 'causeless mercy'. By saying this, Çréla Haridäsa implied that he was spiritually unaccomplished and therefore had no hope for the kind of mercy Lord Kåñëa bestows upon His pure devotees. In his mood of utter helplessness he simply prayed for Lord Caitanya's unconditional grace.]

Haridäsa Öhäkura performed bhajanabhajana in this way in Jaganatha Puré, always hankering for ahaituki krpa, the causeless mercy, of the Lord.

gurudev!krpa-bindu diya, koro' ei dase,

trnapeksa ati hinasakala sahane, bala diya koro',

nija-mane sprha-hina (2)

sakale sammana, korite sakati,deho' natha! jathajatha

tabe to' gaibo, hari-nama-sukhe,aparadha ha'be hata

(3)kabe heno krpa, labhiya e jana,

krtartha hoibe, natha!sakti-buddhi-hina, ami ati dina,

koro' more atma-satha(4)

yogyata-vicare, kichu nahi pai,tomara karuna-sara

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karuna na hoile, kandiya kandiya,prana na rakhibo ara

[1) O Gurudeva! By administering a drop of your mercy make this servant of yours infinitely more humble than a blade of grass. Giving me the strength to bear all trials and troubles, free me from desires for personal honor.*2) O lord and master! Inspire me with the power to befittingly honor all living beings. Only then will I sing the holy name of the Lord in great ecstasy, and my offensive activities will cease.3) When will this person be indeed blessed by receiving your mercy, O lord and master? Devoid of all strength and intelligence, I am very low and fallen. Please make me your own.4) When I examine myself for worthiness, I find nothing of value. Therefore Your mercy is the essence of life. If you are not merciful to me, then I will constantly weep and weep, no longer being able to maintain my life. Sarangati]

In his mood of utter helplessness, Haridäsa Öhäkura simply prayed for the unconditional grace of Lord Caitanya.

Ahaituki bhakta bistha bhakti rasarasa…………………..eta bolo haridas……………prema gadagadya prabhu. (ABOUT 36.08 minutes)

When Haridäsa Öhäkura completely surrendered to the lotus feet of Lord Caitanya Mahäprabhu, with his Divine love he became completely unconscious, acetana. Then Caitanya Mahäprabhu embraced him. Then Lord Caitanya Mahäprabhu said,

Sunya sa HaridasHaridäsa e visrambha………………….. . se kalid tomare carano pades avistha

….niskincan jan nijan………..bhajanabhajana [Harinäma Cintämaëi : Lord Caitanya was moved by divine loving emotions upon hearing Çréla Haridäsa's Öhäkura's plea for mercy. Lifting Çréla Haridäsa up in His embrace, the Lord then spoke in confidence to him. "O Haridäsa! Listen attentively to what I have to say. The truth about the holy name will be hidden by mischievious rascals who will create a dark shroud of ignorance over the entire world. At that time, these excellent and unrivalled instructions of yours about chanting in the association of saintly persons shall be understood only by a remaining handful of devotees."]

Then Mahäprabhu told HaridasHaridäsa some very confidential matters, ‘Soon I will disappear from this material world. Then demons will contaminate the suddha bhakti.’

[Harinäma Cintämaëi : Çréla Haridäsa Öhäkura is famous for nama-bhajanabhajana and his teachings on the glories of the holy name, yet he is also the recipient of Lord Caitanya's special mercy. He is such an authority on the philosophy of nama-rasarasa that once, when Lord Caitanya was relishing the topics of RadhaRädhä-Kåñëa lila with Çré Ramananda Raya and Sarvabhauma Bhattacharya in the courtyard of Çréla Haridäsa ThakurÖhäkura's bhajanabhajana-kutir, Çréla Haridäsa repeatedly expounded at length on the glories of nama-rasarasa to the rapt attention of the other exalted persons present. ]

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Lord Caitanya Mahabrabhu told HaridasHaridäsa ThakuraÖhäkura, “when I disappear from this material world, at that time many sahajiyas, sakhi-bhedi, aula, baula, etc and other apasampradayas will contaminate this suddha-bhakti, suddha-nama-rasarasa.[Harinäma Cintämaëi: So listen attentively to what I have to say. The truth about the holy name will be hidden by mischievous rascals. They will create a dust of ignorance over the entire world. At that time this excellent instruction about chanting in the association of saintly persons shall be understood only by a remaining handful of devotees. ]

Very few devotees will understand about the real meaning of the holy names.[Harinäma Cintämaëi : The Lord continued, "The true path of the holy name will be followed by saintly souls who are totally detached from material life. They will chant the holy name with bhava and will therefore be known be known as rasika-bhaktas. Their bhava will be that of separation; by their chanting they will relish the pastimes of RadhaRädhä-Kåñëa and the eight principal gopisgopés.]

Lord Caitanya Mahäprabhu said that only those who are rasika-vaisnavasVaiñëavas when chanting the holy name, only they will understand the real meaning of this mahamantra,Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

So Bhaktivinoda Öhäkura in this purport very clearly explains the real meaning of the holy names, the maha-mantra.

He explains that in this Hare Kåñëa maha-mantra there are 16 names and 32 syllables and this is called the maha-mantra. In all mantras there is one name or syllable which is called the bija or seed mantra. Bija means seed. In the Upanishad there is om. Om Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Om is called the pranava gayatri mantra. Om means,Akara ucate krsna sarva lokhe nayaka, u kara prakriti radha, m kara jivajéva vacaka

A-U-M, this is sanskrit, 3 letters. A means Kåñëa who is the Supreme Personality of Godhead, that is called sarva lokhe nayaka. U kara prakrti radha, U means Srimati RadhikaÇrématé Rädhikä who is the eternal potency of Kåñëa.M kara jivajéva vacako, M means the living entity, called the sadhaka. The bija mantra, AUM is explained in this way. AUM Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

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But we aren’t chanting AUM, why? This maha-mantra is special. The Lord, especially in this Kali-yuga invested all His potencies in His holy names so there is no need to chant om with the maha mantr.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare These holy names are called nama and mantra. When you chant any Gayatri mantra om is there or klim. For example in the gopal mantra, it is klim krsnaya govindaya…… “Klim” is also called bija mantra. “Klim” is also the bija mantra in the kama gayatri.

vrndavane ‘aprakrta navina madana’ kama-gayari kama-bija yanra upasana

[In the spiritual realm of VrndavanaVåndävana, Kåñëa is the spiritual, ever-fresh Cupid. He is worshipped by the chanting of the Kama-gayatri mantra, with the spiritual seed klim. Çré Caitanya-caritämåta Madhya 8.138]

Kåñëadasa Kaviraja in the Çré Caitanya-caritämåta explained that even in the kama gayatri mantra there is klim. It is called a bija mantra where bija means seed, seed of the mantra.In this maha-mantra there is no need for a bija mantra. Why? Because, especially in this Kali-yuga, the Lord invested all His potencies, saktis, in these holy names.

namnam akari bahudha nija-sarva-saktistatrarpita niyamitah smarane na kalahetadrsi tava krpa bhagavan mamapidurdaivam idrsam ihajani nanuragah["My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Kåñëa and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting." Çré Caitanya-caritämåta Antya 20.17]

Bhaktivinoda Öhäkura explains that the maha mantra consists of 16 words, 32 syllables and 8 couples of names. The mahamantra is called yugala nama. Yugala means couple. hare krsna / hare krsna / krsna krsna / hare hare / hare rama / hare rama / rama rama / hare hare

Sriman Mahäprabhu in His Siksastika explained these things. In Siksastika, the first slokaçloka through to the last slokaçloka explains the stages from sraddha through to prema.

Adau sraddha tato sadhu sanga bhajanabhajana kriya anartha nivrtti nisthaniñöhä ruci asakti bhava prema [adau sraddha tatah sadhu-sango ’tha bhajanabhajana-kriyatato ’nartha-nivrttih syat tato nisthaniñöhä rucis tatahatha saktis tato bhavas tatah premabhyudancati

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sadhakanam ayaà premnah pradurbhave bhavet kramahIn the beginning there is sraddha (born from past contact with devotees) in the form of faith in the words of sadhu and sastra. Upon its appearance, one acquires eligibility for sadhu-sanga, and then bhajanabhajana-kriya (activities of devotion which begin with taking shelter of Guru, receiving initiation from him, etc.). Anartha-nivrtti (eradication of contamination in the form of unwanted desires in the heart) also begins at this time, and thereafter nistha (steadiness) arises in bhajanabhajana. This is followed by ruci (taste for RadhaRädhä-Kåñëa nama, guna, rupa, lila), and then asakti (deep attachment) arises for both the process of bhajanabhajana and the object of bhajanabhajana, Çré Kåñëa. When this stage ripens it is transformed into the state of bhava, and thereafter prema arises. This is how prema gradually manifests in the heart of the sadhaka. Bhakti Rasamrta Sindhu 1.4.15-16]

Through the Siksastaka Çré Caitanya Mahäprabhu invested all His moods in these holy names. So the sadhaka who with firm faith, atyantiki nisthaniñöhä, chants these holy names will automatically attain Kåñëa premakåñëa-prema.

What is the meaning of atyantiki nisthaniñöhä? Çréla Visvanatha Cakravatipada explained that atyantiki nisthaniñöhä means being one-pointed and completely surrendered. Visvanatha Cakravatipada gave the example, like a chaste lady, she surrenders to her husband completely. She never compares her husband’s qualities, qualifications or activities to other persons. Even though another person is more qualified than her husband, she never her husband to be less qualified than others. She thinks “My husband is the best,” because her nisthaniñöhä is with her husband.

The Upanishads also explain this,Mad guru jagad guru, mad natha jaganatha[My guru is jagat guru and my Lord is the Lord of the universe]

In the same way all disciples are atyantika nisthaniñöhä with their Guru. All disciples think my Guru is the best Guru. Though other Gurus may be higher than his Guru, other Gurus may know more tattva siddhanta, rasarasa katha and other things but the disciple thinks “my Guru is no lower than other Guru’s”. That is called atyantika nisthaniñöhä with his Gurudeva.

Çréla Visvanatha Cakravatipada says that in the same way the sadhaka should have firm faith, atyantika nisthaniñöhä, with chanting of the holy name. That means that the sadhaka has firm faith that perfection can be only attained by chanting the holy names not by performing karma, jnana, yoga, or tapasya.

Uttama bhakti is coming at that time. anyabhilasita-sunyam jnana-karmady-anuvrtam anukulyena krsnanu-silanam bhaktir uttama

[Uttama-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the benefit of Çré Kåñëa. It is the uninterrupted flow of service to Çré Kåñëa, performed through all endeavours of body, mind and speech, as well as through expression of various spiritual sentiments. It is not

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covered by jnana, karma, yoga or tapasya. It is completely free from all desires other than the aspiration to bring happiness to Çré Kåñëa. Bhakti Rasamrta Sindhu 1.1.11]

What happens when the sadhaka has firm faith in his Guru but his Guru is not high class?

The example is Raghunatha Das Gosvami. His Guru was Yaduanandana Acarya. Raghunatha Das Gosvami did not give up his Guru but he took siksa from Swarupa Damodara, Raya Ramananda, Rupa Goswamipada and Sanatana Goswamipada. Because he thinks my Guru “mad guru jagat guru” he can take siksa from any bonafide genuine devotee but he will not give up his Guru because Guru nisthaniñöhä is there, he thinks ‘my Guru is Yadunandana Acarya.’

Sastra says that even if your Guru is not uttama-uttama-maha-bhagavat like SukadevaÇukadeva Goswami but if your Guru is uttama-madhyam or uttama-kanistha you should not give up. You can take siksa from any high-class exalted bonafide Guru, like Raghunath Das Gosvami did.

Bhaktivinoda Öhäkura explains here that with firm faith atyantika nishta and sraddha the sadhaka remembers and chants the holy names and slowly, slowly all his avidya, ignorance, is destroyed from his heart. The anarthasanarthas are avidya, asmita, raga, dvesa and abhinivesa, all are destroyed from his heart. [There are five kinds of klesa (material distress): 1. Avidya (ignorance): which means to mistake that which is impermament to be permanent, to mistake that which is full of misery to be blissful and to mistake what is not the self to be the self;

2. Asmita (false ego): the bodily identification of me and mine and to accept only direct perception as real

3. Raga (attachment): desire to obtain material happiness and to decrease suffering;

4. Dvesa (hatred): the aversion to unhappiness or the causes of unhappiness;

5. Abhinnivesa; instinctively clinging to bodily enjoyments and with the fear that death will cut one off from all these.]

Avidya means ignorance, forgetting Kåñëa. By chanting, his ceto-darpana-marjanam is happening, his heart, like a mirror, is becoming neat and clean. This is chanting the first couple “Hare Kåñëa”.

Two types of sadhaka are chanting the holy names; one type are called jata rati sadhaka and the other are called ajata rati sadhaka. Jata rati sadhaka is one in whose heart rati or bhava has manifested. Ajati rati sadhaka is one in whose heart rati or bhava has not yet manifested, but with atyantika sraddha and regularly chanting the holy names his heart will also be neat and clean.

When the jata rati sadhaka chants the holy names, at that time different kinds of pastimes manifest in his heart, that is called lila udipanika. When the ajata rati

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sadhaka with his firm faith chants the holy names the anarthasanarthas are first removed from his heart.

When the jata rati sadhaka chants the holy names, at that time two moods manifest in his heart. One is called milana or meeting mood and the other is viraha or separation mood.

Çréla Bhaktivinoda Öhäkura in Bhajana Rahasya explains that in the maha mantra, the names are divided in eight couples. Of these couples, six represent milana or meeting pastimes and two represent viraha or seaparation pastimes. Prema depends on two things; milana and viraha. So when the jata rati sadhaka chants the holy names, the hare krsna maha mantra, the first “hare krsna” represents milana (meeting) pastimes.

Hare means Srimati RadhikaÇrématé Rädhikä and Kåñëa means Kåñëa. Srimati RadhikaÇrématé Rädhikä’s original name is Hara because Srimati RadhikaÇrématé Rädhikä steals Çré Kåñëa’s heart with her beauty and activities. Srimati RadhikaÇrématé Rädhikä’s name is Hara and in vocative case it becomes Hare, “He Srimati Radhike.”

Kåñëa means He who attracts all the living entities towards Him and gives them pleasure. Krs means to attract. He attracts all living entities towards Him with His different activities. Na means nrivrtti vacaka ananda dayaikya, and all living entities automatically give up all material attachment and submerge in divine love of Çré Kåñëa. That is called Kåñëa. [krsir bhu-vacakah sabdo nas ca nirvrti-vacakahtayor aikyam param brahma krsna ity abhidhiyateThe name Kåñëa is described in these words of the the scriptures: "The word `krs' is the attractive feature of the Lord's existence, and `na' means spiritual pleasure. When the verb `krs" is added to the affix `na', it becomes Kåñëa, which indicates the Absolute Truth." Çré Caitanya Candrodaya Act 7 Text 116]

In this way the jata rati sadhaka in his bhajanabhajana nisthaniñöhä, atyantiki sraddha nishta, has milana pastimes manifesting in his heart first. That means RadhaRädhä-Kåñëa are meeting together. Milana comes first because if you do not meet, you cannot feel separation from them. If you know someone or meet with someone then you can feel separation from them but if you never saw a person nor heard about that person you cannot feel separation. For example, there is a gold coin in your pocket but you don’t know it is in your pocket. Someone says, ‘O, you lost one gold coin.’ Could you feel any separation? No, I never saw one gold coin in my pocket so I would not believe them and would not feel any separation. But if someone gave me one gold coin and I kept it in my pocket and after a couple of hours I saw no gold coin. Then what would I do? ‘O, where is that? Where is it, where is it? This is true because if I get something and then I lose it then I will feel separation. If you are not meeting someone you cannot feel separation from him or her.

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Bhaktivinoda Öhäkura explains the first couple of names “hare krsna” represent milana pastimes, how RadhaRädhä-Kåñëa are meeting together and performing pastimes togethers. In this way the sadhaka with his transcendental constitutional form, siddha deha, serves his istadeva, RadhaRädhä and Kåñëa under the guidance of Rupa ManjariMaïjaré.Lord Caitanya Mahäprabhu has instructed,

‘mane’ nija-siddha-deha kariya bhavana ratri-dine kare vraje krsnera sevana

[The perfeced devotee serves Kåñëa in VrndavanaVåndävana day and night within his mind, in his original, pure self-realised position (nija-siddha-deha). Çré Caitanya-caritämåta Madhya 22.157]

In previous classes we have discussed, Caitanya Mahäprabhu Himself told how we should perform bhajanabhajana and sadhanasädhana

Bhajana Rahasya and Harinäma Cintämaëi very clearly explain that even in the beginning the sadhaka must remember some Kåñëa pastimes. That is called mantra mayi upasana. Then the sadhaka will come to the stage of svarasiki upasana. When the sadhaka becomes uttama bhagavata, then spontaneously and naturally Kåñëa’s eight fold daily pastimes, asta-kaliya lila, will manifest in his heart.

So the jati rati sadhaka with the first couple of names “Hare Kåñëa” he remembers RadhaRädhä’s and Kåñëa’s meeting pastimes. The second couple “hare krsna” is also represents meeting lila, how RadhaRädhä Kåñëa are meeting together in VrndavanaVåndävana beneath the banyan tree on the bank of the Yamuna.sriman rasarasa-rasarambhi vamsivata-tata-sthitahkarsan venu-svanair gopir gopinathah sriye ‘stu nah[May that Çré Gopinatha, who originated the transcendental mellow of the rasarasa-lila, and who stands at Vamsivata attracting the gopisgopés with the melody of His flute, bestow His benediction upon me.]

In this way the sadhaka is chaning holy name and remembering how RadhaRädhä and Kåñëa are meeting togeher beneath the banyan tree in VrndavanaVåndävana, sriman rasarasa-rasarambhi …. gopinathah sriye ‘stu nahThat means Kåñëa attracted all the gopisgopés with the very powerful flute sound, vamsi dvani.

Once Kåñëa was herding the cows and Paurnamasi came there. When Paurnamasi came to that place Kåñëa became very anxious, why has she come? So Kåñëa asked Paurnamasi, “Heh! Paurnamasi is everything all auspicious in Vraja?” Paurnamasi replied, “Everything is all auspiciousness.” Kåñëa: “How are the gopisgopés?”Paurnamasi devi: “Oh now they are very happy because they started one college in Vrndavan.”Kåñëa: “In VrndavanaVåndävana there is no need of any school or college.”

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In VrndavanaVåndävana, the business of gopas and gopisgopés herding and milking cows, patting the cow dung. In Vrndavan there is no school or college. The college is in Mathura because Mathura is the land of opulence, aiswarya bhumi. VrndavanaVåndävana is the land that is laden with rasarasa, rasamaya bhumi. Where there is the laden of rasarasa there is no need of any knowledge. In VrndavanaVåndävana the only knowledge is how to express their moods, their sentiments towards Kåñëa. So in VrndavanaVåndävana there is no need for any college, any education, qualification or certificate. We are going to school and college. Why? We need a certificate. Why? Because if I have a high class certificate, an MA and PhD then I can get a high class job and get money, and so. But in VrndavanaVåndävana gopisgopés and gopas they have no need for any job. Their spontaneous job, svabhaviki, is how they will express their sentiments, their moods towards Kåñëa. This is their only one thing. And then they are herding the cows and they maintain their life.

So Kåñëa asked Paurnamasi devi, “Heh! Paurnamasi Devi. So the gopisgopés started one college. What is the name of that college?” In Western countries there are different names for colleges. So Paurnamasi said, “In VrndavanaVåndävana the gopisgopés they established one college, Prema College, The University of Divine Love.”Kåñëa “Who is the principal?”Paurnamasi: “Srimati RadhikaÇrématé Rädhikä is the principal of that college.”Kåñëa: “Who are the teachers?”Paurnamasi: “Lalita, VisakhaViçäkhä, and the eight sakhis, are the professors.”Kåñëa: “And who are going to the college?”Paurnamasi: “nava taranya, very young gopisgopés about 7 to 9 years, that type of gopi is going to the college. Very nice beautiful girls, nava kaisoram, only those gopisgopés entering into their youth are going to that college.” Kåñëa: “What subjects are they teaching? Paurnamasi: “In that college they are teaching five subjects.” The five topics are: The first is called ingitam ikchitam, how to give hints with their eyes. This type of learning. Just like closing one eye and open the other, winking the eyes. Who knows this, everyone knows this. How to very quickly close the eyes, blinking the eyes. The second topic is karnakarni karam. Karnakarni means how to speak, the art of whispering into another’s ears. Understand? That is called sankinam karnakarni karam. Rupa Goswamipada explained these things. The third topic they are learning is pati vancakam. They are learning how to cheat their husband and mother-in-law and father-in-law. Do you understand? If you are not expert to cheat your mother-in-law, father-in-law, husband, you cannot enter this divine love. So in this college they are learning these types of topics, these subjects. If you go in Goloka VrndavanaVåndävana you have to take admission in that college. Rupa Goswamipada explained these things.The fourth topic is vadhirata. Vadhirata means you have to become dumb. All your superiors will give very nice beautiful advice and you need to stand like a dumb person. Let it not enter your ears. They are speaking, speaking and speaking and you are chanting what?Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

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That is called vadhirata. Vadhira means dumb.

The fifth subject is vamsi nandhrena utkarnam. When you hear the sound of the flute your ears will be what? Stunned! Like the cows of VrndavanaVåndävana when they heard the sound of the flute, gavas ca krsna-mukha-nirgata-venu-gitapiyusam uttabhita-karna-putaih pibantyahsavah snuta-stana-payah-kavalah sma tasthurgovindam atmani drsasru-kalah sprsantyah["Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Kåñëa’s mouth. The calves, their mouths full of milk from their mothers’ moist nipples, stand still as they take Govinda within themselves through their tear-filled eyes and embrace Him within their hearts." Srimad BhagavatamÇrémad-Bhägavatam 10.21.13]

SukadevaÇukadeva Goswamipada said when Kåñëa plays the flute at that time the ears of all the cows stand on end and they are listening, “Ohh! Kåñëa is calling us!”

When the jata rati sadhaka chants the holy names, the second couple “hare krsna” and he is remembering many different and sweet pastimes of RadhaRädhä and Kåñëa. That means the sadhaka serves RadhaRädhä-Kåñëa under the guidance of Lalita sakhi because Lalita sakhi is the prominent girlfriend of Srimati RadhikaÇrématé Rädhikä.

7. DVD 7

Lord Caitanya Mahäprabhu told Haridäsa Öhäkura “Haridäsa, I will disappear from this material world, but after I have departed from this material world, then many apasampraydas such as sahajiyas, sakhi-bhedi, and so on will contaminate this suddha bhakti.

Haridäsa Öhäkura replied “Prabhu how will people chant the holy names and how will they have faith in Your sweet holy names?

Lord Caitanya Mahäprabhu told “Haridäsa listen. Actually I will always be in this material world, I will never disappear from this material world. I will always remain in this material world in three ways: nama (holy name), vigraha (deity) and svarupa (form).

But those who are very intelligent and have atyantiki sraddha,firm faith, in My holy names and chanting holy name they will be realise My nama, svarupa and vigraha.

Yesterday I discussed about the meaning of atyantiki sraddha, atyantiki nisthaniñöhä. One pointed and completely surrendered, like a chaste wife who is completely surrended to her husband and she never compares him with any other man. Whatever it will be, whatever other men will do or not she will consider that her husband is the best. In the same way the disciple, when he completely gives

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his life to the bonafide guru, even if he is not the highest guru, he will consider ‘my guru is not lower, my guru is the highest person’.

Visvanath CakravatiViçvanätha Cakravarté Öhäkura explained very clearly in his commentary that the sadhaka should be absorbed with his bhajanabhajana and sadhanasädhana with atyantiki sraddha or nisthaniñöhä, firm faith with his guru and holy names. Atyantiki means being completely surrendered at the lotus feet of bona fide genuine guru. If his guru is bona fide and genuine, there is no need to change any guru. Even his guru is less intelligent or other things, he should not give him up. And you can take siksa from any bona fide genuine guru.

I give an example. Raghunath Das Gosvami was completely surrendered to the lotus feet of his diksa guruYadunandana Acarya, but he took all siksa from Caitanya Mahäprabhu, Svarupa Damodara, Raya Ramananda, Sanatana GosvamipadaGosvämépäda, and especially Rupa GosvamipadaGosvämépäda. So in this way Visvanatha Cakravatipada explained – if guru is bona fide. Even if guru is madhyama uttama – no need to give up that guru. [what if guru is genuine guru but madhyama madhyama or less? Should he be given up?]

We discussed that there are two kinds of devotees; one is called jata rati sadhaka and another is called ajata rati sadhaka. Jata rati sadhaka manifested in ones heart that is called jata rati sadhaka. Jata rati sadhaka when he chants the holy names so sweet pastimes automatically manifested in his heart, because the jata ruti sadhaka’s heart is completely free from anarthasanarthas. So at that time he is also remembering the meaning of this mahamantra:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

So first Hare means Srimati RadhikaÇrématé Rädhikä. Srimati RadhikaÇrématé Rädhikä Her original name is called Hara – that means She steals the heart of Çré Kåñëacandra with Her beauty and many different kinds of activities. So Her name is Hara. “Kåñëasya mano harat iti hara” [One who steals the mind of Kåñëa.]

In prevocative case that is called Hare – Oh Srimati RadhikaÇrématé Rädhikä. And Kåñëa – ‘Krs’ dato, the verbal root “Krs’, means to attract . Therefore Kåñëa, He attracts all the living entities towards Him. And nasta nrvrtti vacako anandadaysa. Ananda datu. And all the living entities attract with His beauty and activities and also submerge with divine love.

In Çré Bhakti Rasamrta Sindhu Çréla Rupa GosvamipadaGosvämépäda quoted one verse from Kåñëa Kanamrtam

Sakhinama karnikaram…

Yesterday you heard that story and yesterday I also told – when sadhaka chants these holy names how RadhaRädhä and Kåñëa they are meeting together, how Paurnamasi devi she told these sakhis, the gopisgopés, they open one very nice,

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beautiful college in Vrndavan. But in this college of Vrndavan what is the subject they are learning? They are learning five kinds of subjects. We are going to school, college, and we are learning many different subjects: physics, chemistry, mathematics, economics and many different things. But in Vraja the gopisgopés they also opened one college, what is the name of the college? The college of prema. Love University – prema college is there.

In the college they are learning the five subjects.

(Firstly) So how to give the hints to each other – how to meet with Kåñëa give hints, yesterday I told, deeply and elaborately. They give many different kinds of hints to each other about how to meet with Kåñëa. Because Kåñëa every day used to go out herding the cows at many different places, everyday – he didn’t always go to one place – sometimes He goes Bhandirvan-vana, sometimes He goes to Talavana, or Madhu-vana, many different forests He goes. How will they know if Kåñëa is going this way or that way? Because Kåñëa is always surrounded with His friends and sometimes when Kåñëa is in Nandagram at that time His superiors, Nanda Mahäräja, or Mother YasodaYaçodä … so how is it possible that they will know Kåñëa today He will go to this forest or that forest?

Vanam vanamtram … Çréla SukadevaÇukadeva GosvamipadaGosvämépäda told these things also. Kåñëa goes herding the cows in many different forests, vanam vanam tram – one forest to another forest. So at time when Kåñëa is taking prasad, at that time Kåñëa’s five fingers also five marks in there, and at that time Rupa ManjariMaïjaré also distributed the prasad, then Kåñëa with His fingers touched these things. Then they know this (thumb indicates He) is going to Bhandir -vana, this (next finger) Madhu-vana. This (next finger) Talavana – different, different places.

Çréla Rupa GosvamipadaGosvämépäda also explained in Ujjvala Nilamani karna kundalum – how to interpret the itching of the ear / scratching the ears. There are many different meanings. These types of learning is there. If you do not go to that college, how is it possible to learn? How is it possible that you will know? Understand these things. Kåñëa also sometimes touches his hair. That means Kåñëa today He will meet with Srimati RadhikaÇrématé Rädhikä in Kesava Kunja – Kesa (means hair). Understand Rupa GosvamipadaGosvämépäda very nicely explained these things. Because Kåñëa cannot directly say to other, because Candravali and other sakhis they are there sometimes. Many different sakhis. But Kåñëa, where will He meet with Srimati RadhikaÇrématé Rädhikä? Nowadays our customs, at the time of Kåñëa customs society is very strict – you cannot believe what is at that time – not so easy to speak with the young girls and there is no laughing. At that time society was very strict also. It is very difficult to understand their types of society, how they were strict. Not gathering together. So Kåñëa touch His hair and doing these things (making a certain gesture) at that time they understand. Oh Kåñëa today He will meet with Srimati RadhikaÇrématé Rädhikä at Kesava Kunja. Çréla Rupa GosvamipadaGosvämépäda explained these things, if you read the commentary of Visvanatha Cakravatipada then he explains. And our gosvamis in the Bengali songs explained Kåñëa today will meet with Srimati RadhikaÇrématé Rädhikä in Kesava Kunja.

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Even Kåñëa sometimes told to Candravali – Oh I will meet at this place – but in front of Srimati RadhaRädhärani He will not say oh Candravali I am going to this place. So in that college they are learning these types of topics. How to give hints. So when you are doing Vraja Mandala Prakrama then between Nandagram and Varsana there is one place that is called Sanket stali – sanket means to give hints in that place. Kåñëa plays the flute and calling all the gopisgopés, this is also in a different way sanket means He gives different, different kinds of hints or signals.

So in this way our gosvamis very sweetly explained these types of things. So in this college they are learning firstly how to give hints.

Secondly they are learning karnakarni karam how to whisper to each other, nobody can understand – different different ways. How much you open your mouth, then what subject will come, what words will come – these things also. karnakarni karam they are whispering ‘oh today they are going here ..’ Because many different types of gopisgopés are there.

Svapaksa, vipaksa, suhrd-paksa and tatastha gopisgopés. (see Gopi-gita p. 10)

So which kind of gopi they will go. Svapaksa today, only svapaksa, Kåñëa says I will meet with only svapaksa gopisgopés – no tatastha and suhrd-paksa. Even sometimes Kåñëa will only meet with Srimati RadhikaÇrématé Rädhikä’s group.

Kåñëa is saying – OK today I will go in Candrasarova, Ok only svapaksa and vipaksa – no suhrd-paksa or tatastha-paksa – Ok we will go there. At Radha KundaRädhä-kuëòa there is only svapaksa. So in this way they are whispering to each other, not to saying (out loud). So this is karnakarni karam and then Vadhirata.

Vadhirata means how to completely become dumb because their gurujana, their superiors, advise them – you are a young girl, why are you running here and there? Listen, they also give examples from many sastras, they discuss many purana katha, they discuss about Sita-devi – how Sita-devi She is completely one-pointed with Ramacandra. Sometimes they also explain to them, Oh you should become like Sita-devi, she was only one-pointed with Ramacandra.

Or Arunadhati or Atri or Anisuha. Different different kinds of PuranaPuräëa katha – their superiors explained. But they only listen, but (sound) not enter in their ears – only enters in one ear and then out the other. One day I told once one king came in one market. Then he saw three dolls, puppets there. King asked - how does this puppet cost? That time he was told. One is five rupees, and another is 500 rupees and another is 5,000. Why the difference? Listen five rupees that doll/puppet enter in this ear and coming out the other. That means he is not digesting nothing, completely dumb. The gopisgopés also these things, they are listening to their superiors, enter in this ear and going out this ear = five rupees doll. And second 500 rupees, that is listening but then something speaking (what he hears). And another is 5,000 that doll is all katha enters in his ear and keeps in his heart.

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Sastras explain in this way. Gopis they are also like the five rupee doll – the advice of the superiors just enters in one ear and comes out the other. So all gopisgopés they should become as like five rupees doll – not 500, not 5,000. So Gopis also these things, in their council of the gopisgopés at the college they are also learning these types of topics. How to completely become dumb. So these types of things they are learning in their college.

Fourth – how to cheat their husbands. This is very important. Not too easy to cheat the husband. Narottama dasa Öhäkura sang one song:Tuwa vadhu kesa layiteNarottama dasa Öhäkura sang this song. In Javata when Srimati RadhikaÇrématé Rädhikä was cooking and She saw Her black hair at that time She remembered Kåñëa and then tears were automatically running down. So saying … tuwa vadhu kesa layite … Kesa means hair – at that time Srimati RadhikaÇrématé Rädhikä’s heart completely melted, and tears began rolling down.

Then in the meantime Jatila, Kutila they came and asked – hey why are you crying, what happened? Then Srimati RadhikaÇrématé Rädhikä very quickly took some water and put it on the wood, and She told I am not crying there is so much smoke coming, because this wood is very wet. This is not my fault – I am not crying.

So in this way gopisgopés cheat them. You will know how to go out from your house to meet with Kåñëa. Just you throw the water from the pot, and tell – today there is no water so I have to go to bring some water from Yamuna. In this way – different kinds of cheating. So in this way sastra also explains how to cheat the husbands or the superiors, or others.

Then fifth … venu-dhvani… when you heard the sound of the flute, always your ears will stand up – thinking when venu-dhvani will come? As like the cows of Vrndavan.

gavas ca krsna-mukha-nirgata-venu-gitapiyusam uttabhita-karna-putaih pibantyahsavah snuta-stana-payah-kavalah sma tasthurgovindam atmani drsasru-kalah sprsantyah["Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Kåñëa’s mouth. The calves, their mouths full of milk from their mothers’ moist nipples, stand still as they take Govinda within themselves through their tear-filled eyes and embrace Him within their hearts." SB 10.21.13]

All the cows of Vrndavan their ears completely standing up when the venu dvani coming they ears stand on end because they are always absorbed.

So jata-rati-sadhaka – chant the holy names and remembering this pastime.Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

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And ajata-rati-sadhaka - rati had not manifested in ones heart – when he chants holy name he is thinking how he will remove all my anarthasanarthas from my heart.

Hey Kåñëa – gopinath, mama nivedana sunavisayi durjana, sada kama-rata, kichu nahi mora guna(Gopinatha – Çréla Bhaktivinoda Öhäkura)

Anarthas, how to remove all kinds of anarthasanarthas, praying and praying and praying.Then first Hare Kåñëa that is called meeting – then second Hare Kåñëa – same meaning is coming. Then nisthala budi – his mind is completely fixed with RadhaRädhä and Kåñëa. And nisthaniñöhä coming in his heart, and that time meeting lila – first and second Hare Kåñëa – meeting lila.

Remember these things – because in my previous class I explained there are eight couples of holy names, six couples relate to meeting pastimes and two couples relate to seperation pastimes.

So first and second couples of holy names are also meeting – how RadhaRädhä and Kåñëa They are meeting together in their solitary place.

Here Bhaktivinoda Öhäkura also explains: He Hari madhuryamädhurya …..

So second couple – Hare means? Kåñëa is very powerful. Hare means Hariti that means Kåñëa destroyed all kinds of fears of His superiors. Then Kåñëa He also attracts all the gopisgopés towards Him and they forget all their household activities.

Then third couple “Kåñëa Kåñëa” – Kåñëa Kåñëa means karsaye iti Kåñëa. Kåñëa is very powerful. He attracts all the gopisgopés in the kunjas. Kuncha na dekhi lage … then Kåñëa is pulling the cloth of the gopisgopés with deep attachment, and speaking very nice beautiful sweet pastimes.

He Kåñëa bibal coli ..ati anuraga..And deep attachment with the gopisgopés. Here Bhaktivinoda Öhäkura explains that time jata-rati-sadhaka is feeling separation from Kåñëa. He is remembering separation pastimes like Kåñëa is going for cow herding and the gopisgopés are feel so much separation from Kåñëa.

calasi yad vrajac carayam pasunnalina-sundaram natha te padamsila-trnankuraih sidatiti nahkalilatam manah kanta gacchati[Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a

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lotus, will be pricked by the spiked husks of grain and the rough grass and plants. Srimad BhagavatamÇrémad-Bhägavatam 10.31.11]

That time gopisgopés are feeling so much separation from Kåñëa. “calasi yad vrajac carayam pasun” Because when Kåñëa goes for cow herding, the gopisgopés are feeling a bank of separation from Him. They can’t tolerate it and sometimes they also faint.

So these types of separation are coming in the heart of the devotee. Then jata-rati-sadhaka is chanting the fourth couple “Hare Hare” and remembering meeting lila. Srimati RadhikaÇrématé Rädhikä and Her sakhis are meeting with Kåñëa in Surya Kunja during madhyahna-kaliya lila, midday pastime. Srimati RadhikaÇrématé Rädhikä is to fetching some water from the Yamuna to worship Surya Devata, sun god, at Surya Kunja. There she and her sakhis meet with Kåñëa. In this way the jata-rati-sadhakas are chanting holy name and many different kinds of uddipana, stimulation, are coming in their hearts.

Then fifth couple of names “Hare Rama”. Hare Rama those who are ajata-rati-sadhaka at that time he is feeling many different kinds of dasa bhava coming.

ayi nanda-tanuja kinkaram patitam mam visame bhavambudhau krpaya tava pada-pankaja- sthita-dhuli-sadrsam vicintaya[Oh, My Lord, O Kåñëa, son of Mahäräja Nanda, I am Your eternal servant, but because of My own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet. Siksastaka 5]

These kinds of separation moods are coming “He Nandanandana Kåñëa, according to the fruit of my previous karma I am now wandering in the cycle of the ocean of birth and death. Please accept me as Your very insignificant servant.” These types of moods are coming in his heart.

But the jata rati sadhakas are remembering RadhaRädhä Kåñëa’s sweet milana lila. RadhaRädhä and Kåñëa are meeting in Surya kunja and perform many different pastimes there such as water sporting pastime swing pastime, having a picnic in the forest, vana bhojana. Vamsi cori lila, where gopisgopés stole the flute of Kåñëa were also performed there.

Then coming the sixth couple “Hare Rama”, at that time bhava dasa is coming for the [ajata rati sadhaka]. The [ajata rati] sadhaka comes in the stage of bhava dasa that is called sixth yama.

nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira pulakair nicitam vapuh kada tava nama-grahane bhavisyati

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[My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name? Siksastaka 6]

That is called bhava dasa is coming. Because when bhava is manifested in one’s heart automatically tears run down from his eyes. The nine external symptoms of bhava come in his heart.

ksantir avyartha-kalatvam viraktir mana-sunyataasa-bandhah samutkantha nama-gane sada rucihasaktis tad-gunakhyane pritis tad-vasati-sthaleity-adayo ’nubhavah syur jata-bhavankure jane[When the seed of rati for Kåñëa fructifies, the following nine symptoms manifest in one’s behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides–that is, a temple or a holy place like VrndavanaVåndävana. These are all called anubhava, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify. Çré Caitanya-caritämåta Madhya 23.18-19]

Many different moods are coming in the heart of the sadhaka. So “nayanam galad-asru-dharaya” when he remembers the sweet pastimes of Kåñëa automatically tears roll down from his eyes.

“vadanam gadgada-ruddhaya gira” that time his throat is completely choked and it is very difficult to chant ‘Kåñëa’. Caitanya Mahäprabhu did not chant ‘Kåñëa’. Caitanya Mahäprabhu could not utter ‘Jaganatha’ jus saying ‘Jaga, Jaga Jaga .. ga ga ga’ in this way.

So in this way many different kinds of moods come.“pulakair nicitam vapuh kada” All eight ecstatic symptoms manifested in his heart.The eight symptoms that constitute sattvika-bhava are: (1) stambha (becoming stunned), (2) sveda (perspiration), (3) romanca (standing of the hairs on end), (4) svara-bhanga (faltering of the voice), (5) kampa (trembling), vaivarna (pallor or change of color), (7) asru (tears), and (8) pralaya (loss of consciousness or fainting).

So jata-rati-sadhaka is remembering the meeting pastimes of RadhaRädhä and Kåñëa. How RadhaRädhä and Kåñëa are returning to Nandagaon and Javata respectively. Then quickly Srimati RadhikaÇrématé Rädhikä goes to Nandagaon and cooks for Kåñëa and offering many different preparations to Kåñëa, and is meeting with Kåñëa there in Nandagaon.

Then seventh couple “Rama Rama” epresents separation pastimes. Ramaya iti Rama that means how RadhaRädhä Kåñëa are feeling separation from each other. Srimati RadhikaÇrématé Rädhikä has returned to Javata from Nandagram feeling so much separation from Kåñëa.

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And then the last couple of holy names “Hare Hare” represents meeting pastimes. At midnight Srimati RadhikaÇrématé Rädhikä meets with Kåñëa performs sweet rasarasa dance for the whole night.

bhagavan api ta ratrih saradotphulla-mallikahviksya rantum manas cakre yoga-mayam upasritah [Çré Kåñëa is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency." Srimad-BhagavatamÇrémad-Bhägavatam 10.29.1]

SukadevaÇukadeva GosvamipadaGosvämépäda explained “bhagavan api ta ratrih saradotphulla-mallikah”. Kåñëa played the flute and all the gopisgopés came on the bank of Yamuna beneath the banyan tree ,Vamsivata, and they performed sweet rasarasa lila.

“Ta brahma ratri” How long are they performing rasarasa dance? Brahma ratra? Here explained phural “ratrih”[confirm with Maharajaji]. They were perfoming rasarasa lila for thousands and thousands of nights of Brahma. But they are thinking it is a very short time. That is called kanardik kalpata kalpata kanard. Because at the stage of mahabhava, when they are meeting with Kåñëa they are thinking only a few seconds and when they are separated from Kåñëa for a moment they think it is thousand thousand millions millions nights of Brahma. Actually the duration of the night is only a small duration but in separation they are feeling that the night is very long.

So Rupa GosvamipadaGosvämépäda explained in this midnight lila they are remembering these types of different different kinds of service. tambularpana-pada-madana-payodanabhisardibhirvrndaranya-mahesvarim priyataya yas tosayanti priyahprana-prestha-sakhi-kulad api kilasankocita bhumikahkeli-bhumisu rupa-mukhas ta dasikah samsraye [I take shelter of Çré Rupa ManjariMaïjaré and other maidservants of Srimati RadhaRädhärani, the great Queen of VrndavanaVåndävana. Those maidservants perpetually satisfy Her by their loving services, such as offering tambula, massaging Her feet, bringing water, and arranging for Her trysts with Çré Kåñëa. Her prana-prestha-sakhis are dearer to Srimati RadhikaÇrématé Rädhikä than Her very life, but these maidservants are sill more dear, because without feeling shy they can enter the area where the Divine Couple enjoy Their most confidential pastimes (Vraja-Vilasa-Stava (38)]

“tambularpana-pada-mardana-payodanabhisardibhir” Raghunatha das GosvamipadaGosvämépäda quoted this verse. In that kunja the manjaris are serving RadhaRädhä and Kåñëa. “Tambula-arpana” they are offering betel nuts to RadhaRädhä and Kåñëa. And “pada-mardana” massaging the lotus feet of Srimati RadhikaÇrématé Rädhikä. “Payah-dana” offering the water – maybe we ask what is these kinds of service giving one glass of water – all these services are different kinds of arts, kalas.

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So when sadhaka he chants these holy names and remembers these types of pastimes Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

So Bhaktivinoda Öhäkura very nicely in a scientific way discussed these things. Eighth slokaçloka of Siksastakam represent the eight yamas, the eight different times of the day.

Lord Caitanya Mahäprabhu told Haridäsa Öhäkura “Haridäsa, when I will disappear from this material world those who are very expert and and those who have atyantiki sraddha will chant holy names, remember these pastimes, and soon will be delivered from this material world.

Nija paliya jivajéva. Ref??

Then Haridäsa Öhäkura asked Caitanya Mahäprabhu “Oh Prabhu, You have come in this material world to preach nama sankértana but we have heard that our previous acharyas have said that only those who have sukrti can chant holy names and will attain bhakti. If someone does not have sukrti, it will hard for them to chant holy name and evenif they chant holy names, taste will not come. If someone has sukrti than taste will come automatically to chant holy names and if someone does not have sukrti it is very difficult to chant holy names. You chant holy names like ‘kiss kiss kiss’ ‘Hare Kåñëa Hare Krish kiss kiss kiss… ‘ Logi bhakti … nama pracara??

[Harinäma Cintämaëi: The jivajéva is blessed with pure bhakti only on the strength of his sukriti, or piety and faith. Not everyone is entitled to have such devotion, but in order to instill such devotion in the hearts of the faithful, I have descended to propagate the chanting of the holy name as the religion for this age. The chanting of Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare is factually the jivajéva's inherent and eternal religion.] So Mahäprabhu told this is true who has sukrti he will chant holy names. Not everybody will chant holy names, and even if they chant, taste will not come. You can see yourself, if you have sukrti then taste will come automatically to chant holy name. If you do not have much sukrti, even if you chant holy name still taste will not come but other things such as nidra-devi, sleepness, will come. And also many unwanted and stupid things such as lust, anger, enviousness and so on will come. Now you are not feeling lust or anger but once you touch your japa mala and chant Hare Kåñëa then lust, anger, and so on will come.

So Mahäprabhu told those who have sukrti and has firm faith in the holy name will chant holy names remember the pastimes of Kåñëa. This is the process. These have been explained by Çréla Rupa GosvamipadaGosvämépäda explained in his Çré UpadesamrtaUpadeçämåta, Nectar of Instruction and especially in the 8th verse.

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Caitanya Mahäprabhu told that those who have strong sukrti, He will also give help them advance in their bhajanabhajana and sadhanasädhana. And those with lack of sukrti, when they chant holy names, this will create sukrti for them. Because holy name is the both sadhanasädhana, the process, and sadhya, goal.

If while chanting your mind is disturbed and have many distractions then you should chant loudly … Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

Also you should chant holy names with mahat sanga, in the association with advanced devotees. If you chant holy names alone more anarthasanarthas may come. Chanting holy names in the association of advanced devotees will give so much power and sukrti will come in your heart.

So Bhaktivinoda Öhäkura just in the conclusion in his Bhajana Pranali:

harinam cintamanicintämaëi akila amrta ..[The Harinäma Cintämaëi, this touchstone of the Lord's holy name, is an unfathomable mine of divine nectar. Whoever tastes it is truly fortunate and is blessed by Kåñëa; he is a great soul and always blissfully serves Lord Kåñëa in spontaneous loving devotion. I am a fallen soul; I clasp his feet and humbly pray that the remnants of this nectar should be distributed profusely, thus spreading divine bliss to everyone.]

Bhaktivinoda Öhäkura very humbly explained “I composed this Harinäma Cintamini. This Harinäma Cintamini is the ocean of sweet nectar. Only those who are sukrti vana, enough sukrti, will realise about this Harinäma Cintamini. Because Kåñëa He is purnananda-moya, supremely blissful, purnananda-moya bhagavan.

And “raga hoge krsna bhajila” everybody should chant holy names with deep attachment.

“Tahara carana dhori sadaya akuti binati kori kandiya akincana caya”

Bhaktivinoda Öhäkura very humbly prays “One who chants the holy names with deep attachment I hold his lotus feet. Oh please give me some drop of blessing then I can understand the real meaning of the Mahamantra. Please give me one drop of sweet nectar of holy names then my life will be successful.”

New class

So just now we finished Harinäma Cintamini and yesterday we finished the Bhajana Pranali – how to perform bhajanabhajana and sadhanasädhana.

When Lord Caitanya Mahäprabhu told Haridäsa Öhäkura “You will now depart from this material world. When I will depart from this material world, then many sahajiyas, sakhibhedi will contaminate suddha bhakti.”

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Haridäsa Öhäkura asked “Prabhu, when You depart from this material world and the shaskibhedi etc will contaminate suddha bhakti, how the pure devotee will be delivered from this material world? How wil they chant and what will they do? Because You have come in this material world to deliver all the living entities through Your nama sankértana.”

Lord Caitanya Mahäprabhu told Haridäsa Öhäkura “Actually the pure devotees will chant My suddha-nama, pure name”. But Lord Caitanya Mahäprabhu said that everybody should be atyantiki sraddha, and atyantiki nisthaniñöhä. One who has atyantiki sraddha and atyantiki nisthaniñöhä with holy name will not be affectted by mayamäyä-devi. That means apasampradaya will not contaminate their heart and mind.

That means when atyantiki sraddha will come at that time one will be one-pointed with harinama and guru and vaisnavasVaiñëavas. Suddha-bhakti will then gradually manifest in his heart. And the sadhaka will chant holy name with some sentiments, moods, just not to chant only syllables – Hare Kåñëa Hare Kåñëa ..

Lord Caitanya Mahäprabhu told that the suddha-bhakta should absorb himself in particular sentiments mood. Santa, dasyadäsya, sakhyasakhya, vatsalyavätsalya and madhura – one specific mood and chant holy names. This is the process.

And Rupa GosvamipadaGosvämépäda also explained in UpadesamrtaUpadeçämåta

tan-nama-rupa… ity-upadesa-saram (Verse 8)

Rupa GosvamipadaGosvämépäda in the Nectar of Instruction very clearly explained how we will chant holy names.

tan-nama-rupa-caritadi-sukértananu-smrtyoh kramena rasana-manasi niyojyaChant holy names and also absorb your mind in Kåñëa’s sweet pastimes. And tisthan vraje – you have to stay in Vraja, physically or mentally you have to stay in Vraja. “tad-anuragi” and associate with high class, exalted devotees of the Lord. In this way chant holy names.

And Lord Caitanya Mahäprabhu promised always He will be in this material world that is called nama, vigraha and svarupa. The pure holy names are non-different from Caitanya Mahäprabhu.

nama cintamanih krsnascaitanya-rasarasa-vigrahahpurnah suddho nitya-mukto‘bhinnatvan nama-naminoh[" 'The holy name of Kåñëa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kåñëa Himself, the reservoir of all pleasure. Kåñëa's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kåñëa Himself. Since Kåñëa's name

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is not contaminated by the material qualities, there is no question of its being involved with mayamäyä. Kåñëa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kåñëa and Kåñëa Himself are identical.' Çré Caitanya-caritämåta Madhya 17.133]

“nama cintamanih” holy names are like touch stone. “rasarasa-vigrahah” He is the embodiment of bliss. “purnah suddho nitya-mukto” completely pure, not contaminated by any things. “abhinnatvan nama-naminoh” There is no difference between nama and nami. So in this way Lord Caitanya Mahäprabhu then told vigraha is non-different from Him.

So in this way Lord Caitanya Mahäprabhu very nicely and elaborately explained in this Kali-yuga how the living entity will be delivered from this material world. Especially this Kali-yuga is a very special Kali-yuga. In this Kali-yuga, Lord Caitanya Mahäprabhu will deliver all the living entities from the ocean of material existence. Just accept the lotus feet of high class, exulted guru and vaisnavasVaiñëavas, and chant holy names.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare HareHare Rama Hare Rama Rama Rama Hare Hare

And when sadhu will chant holy names we should try to remember the madhuryamädhurya, sweet, meanings of these holy names. Yesterday I told that the maha mantra is divided into 8 couples of names.

Hare means Srimati RadhikaÇrématé Rädhikä. Srimati RadhikaÇrématé Rädhikä’s original name is called Hara. Invocative case that is Hara. Because Srimati RadhikaÇrématé Rädhikä She steals the heart of Kåñëa with Her beauty and divine activities. So Her name is called Hare.

Kåñëa steals the heart of all the living entities and gives pleasure, so His name is called Kåñëa. In this way, yesterday, we also discussed these things from morning to evening the sadhaka is chanting holy name and remembering the pastimes. So Bhaktivinoda Öhäkura in his Bhajana -Rahasya also very nicely explained eight yamas of holy names – eight yamas, asta-kaliya-lila and eight slokas of Siksastaka.

ceto-darpana-marjanam bhava-maha-davagni-nirvapanam sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamrtasvadanam sarvatma-snapanam param vijayate sri-krsna-sankértanam[Let there be all victory for the chanting of the holy name of Lord Kåñëa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kåñëa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. Siksastaka 1]

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Because in this Kali-yuga nama sankértana is very powerful. But this nama sankértana should be in the association of sadhus, sadhu-sanga. Without the association of sadhu, if you chant holy name you will not get perfect fruit. If you want to get the perfect fruit then chant holy name in the association of pure devotees of the Lord. This is the process.

Bhaktivinoda Öhäkura has very scientifically discussed the eight yamas and the eight slokas in sequence with with stages of bhakti from sraddha, sadhu sanga, bhajanabhajana kriya, anartha nivrti, nisthaniñöhä, ruci, asakti, bhava and prema. The prema has two parts to it: vipralambha, separation, and sambhoga, meeting.

So when sadhaka is chanting holy name and remembers the pastimes, sometimes meeting pastimes and sometimes separation pastimes.

evam-vratah sva-priya-nama-kirtyajatanurago druta-citta uccaihhasaty atho roditi rauti gayatyunmada-van nrtyati loka-bahyah[By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. Srimad BhagavatamÇrémad-Bhägavatam 11.1.40]

Srimad BhagavatamÇrémad-Bhägavatam gives evidence. When the sadhaka chants the holy name these types of sentiments will come “evam vratah sva priya nama kirtya jatanurago” he will chant holy names with his sentiments mood, with deep attachment with his istadeva. “jatanurago druta-citta uccaih” he will chant loudly: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Bhaktivinoda Öhäkura and Gaurakisora das Babaji Mahäräja sometimes went out at midnight and loudly chant:

kothaya go premamayi radhe radhe tomara kangala tomaya dark radhe radhe[your wretched beggar calls out to you Radhe! Radhe!]

In deep seperation mood they are crying “where is my swamini, mistress, Srimati RadhikaÇrématé Rädhikä”. Crying and crying, chanting the holy names.

“nirbandha harinama” they are chanting fixed rounds of holy name. NamaNäma sankértana is very powerful.

evam-vratah …… loka-bahyah

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And transcendental madness will come. In this life you are hearing this is enough. And now you are not qualified to become mad. Our madness is coming to enjoy sense gratification, ice cream, if you take ice cream then throat will be choked, this is a symptom of your madness. When you are taking the ice cream it is very nice, but after one or two hours your throat will become choked and you cannot chant Hare Kåñëa, and you will realise now prema is coming. (laughing)

Chant holy name and give up all kinds of material sense gratification. Because Bhaktivinoda Öhäkura explained that due to our previous samskaras, bad impressions, it is very quickly pulling us to enjoy sense gratification. Sometimes we don’t want to enjoy sense gratification, but past impressions is pulling towards sense gratification.

Bhaktivinoda Öhäkura explained loudly chant holy names and pray to guru and Kåñëa then you will realise these things. Then your chanting of the holy name:

ceto-darpana-marjanam bhava-mahadavagni-nirvapanamsreyah-kairava-candrika-vitaranam vidyavadhu-jivanam

Bhava-avasta, the stage of bhava (moods and sentiments), will come. At that time you can realise your transcendental constitutional form, siddha deha.

Bhaktivinoda Öhäkura sang this song:dekhite dekhite, bhuliba va kabe, nija-sthula-paricaya[When will I forget my gross bodily identity?]

Dekhite dekhite means to perform bhajanabhajana and sadhanasädhana, stage by stage, bhajanabhajana kriya, anartha nivrti, nista, ruci, asakti, and then bhava stage will come.

gaite govinda nama upajila bhava grama

dekhilama yamunara kule

vrsabhanu suta sange, syama natavara range,

bansuri bajaya nipa mule

dekhiya yugala dhana, asthira haila mana,

jnana hara hailu takhana

kata ksana nahi jani, jnana labha haila mani

ara nahi bhela darasana

[When I began to chant the holy name of Çré Govinda in a loud voice, various symptoms of ecstacy began to manifest in my body. Suddenly, I saw the beautiful shore of the Yamuna. In a charming and lush green grove beneath a kadamba tree, natavara (the best of dancers) Syamasundara, displaying His graceful three-fold bending form (tribhanga-lalita), was playing the flute accompanied by the daughter of Mahäräja Vrsabhanu. Seeing the matchless divine couple, I could not remain steady. I lost consciousness and fell upon the ground. How long I lay in

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that condition, I do not know. When I awoke, I looked here and there. But inspite of searching for a long time, I was unable to obtain their darsanadarçana." Gitvali 7(c) Bhaktivinoda Öhäkura]

Bhaktivinoda Öhäkura sang these things. “Gayite Govinda nama” regularly chanting the holy name, singing the Lord’s sweet names, then suddenly I saw Kåñëa on the bank of Yamuna – under a big banyan tree, Kåñëa’s very nice, beautiful three-fold bending form, tribanga lalita, and very nicely playing the flute.

Kåñëa is playing the flute and performing sweet amorous pastimes with Srimati RadhikaÇrématé Rädhikä – these types of lila will come in the heart of the sadhaka because these holy names are very powerful.

So Bhaktivinoda Öhäkura said “bhava grama”, many different kinds of moods will come: dasyadäsya, sakhyasakhya, vatsalyavätsalya and madhuraya. Then stayibhavasthäyi-bhäva, fixed mood, will come according to your svarupa anubandhi, the potency of your soul. An abhasa of this will come in the stage of asakti. Svarupa anubhandhi that is called one kind of special potency in your heart.

jivera svarupa hoiya krsnera nitya das[JivaJéva is eternal servant of Kåñëa.]

If you are in madhuryamädhurya rasarasa, then you will see Kåñëa’s very nice beautiful threefold bending form, tribhanga lalita and Srimati RadhikaÇrématé Rädhikä

syame! rama-ramana-sundarata-varistha-saundarya-mohita-samasta-jagaj-janasyasyamasya vama-bhuja-baddha-tanum kadahamtvam indira-virala-rupa-bharam bhajami? [O Syama! Your Master is even more charming than Näräyaëa Bhagavan and His beauty enchants the entire creation. You are always in His arm’s embrace on His left side, and Your beauty can never be equalled, even by that of Laksmi-devi. When will I properly worship Your beauty? Çré Gandharva Samprarthanastakam (3)]

Rupa GosvamipadaGosvämépäda very clearly explained these things in Çré Gandharva Samprarthanastakam. Because Kåñëa manifested His excellent beautiful form in front of Srimati RadhikaÇrématé Rädhikä in the rasarasa dance.

syame! rama-ramana-sundarata-varistha-saundarya-mohita-samasta-jagaj-janasya

Everybody is completely intoxicated with RadhaRädhä-Kåñëa’s beautiful form, and how Kåñëa is kissing and embracing Srimati RadhikaÇrématé Rädhikä. That is called yugala-milana. Jaya jaya radha-krsna yugala-milana. Very nice beautiful form.

That's why Çréla Bhaktivinoda Öhäkura is saying “gaite govinda nama upajila bhava grama, dekhilama yamunara kule”

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“dekhilama yamunara kule” Suddenly I saw on the bank of Yamuna RadhaRädhä-Kåñëa. They are meeting, embracing and kissing and all these things. Sometimes I explained different, different moods. Rupa GosvamipadaGosvämépäda composed many different astakams of Srimati RadhikaÇrématé Rädhikä, describing Radhika’s beauty and beautiful activities.

vividha-kusuma …….arcayami [Çré RadhaRädhä astakam]

Rupa GosvamiRüpa Gosvämé is completely absorbed in remembering this pastime and also simultaneously he composes these slokas. If you learn some slokas then some moods will come, and then so much madhura, sweetness, will come in your heart, and then ruci will come. This is the process of how to chant holy name.

So when sadhaka is in this way chanting the holy names and slowly, slowly entering in his svarupa anubandhi bhava – that is called potency mood coming – and at that time bhakti-lata will manifest.

Çréla Visvanatha Cakravati Öhäkura has explained in Madhurya Kadamini that when bhakti devi manifests, two leaves will come first: klesaghni and subhada.All kinds of distress, klesa, will be destroyed from his heart. Klesa means avidya, asmita, raga, dvesa and abhinnivesa. Papa (sin), Papa bija, kuta and even papa vasana, desire to commit sinful activities, will be destroyed from his heart.

[There are five kinds of klesa: 1. Avidya (ignorance): which means to mistake that which is impermament to be permanent, to mistake that which is full of misery to be blissful and to mistake what is not the self to be the self; 2. Asmita (false ego): the bodily identification of me and mine and to accept only direct perception as real3. Raga (attachment): desire to obtain material happiness and to decrease suffering; 4. Dvesa (hatred) : the aversion to unhappiness or the causes of unhappiness; 5. Abhinnivesa; instinctively clinging to bodily enjoyments and with the fear that death will cut one off from all these.The four effects of sin - prarabdha (matured), aprarabdha (not yet fructified), rudha or kula (lying as seed) and bija (germinating seed) - are also included in klesa.]

Subhadha – all kinds of auspiciousness, good qualifications, will automatically manifest in his heart. Simplicity (saralata), humility, truthfulness and other good qualifications will come.

Then again also two leaves manifest in his heart in the stage of bhava. That is called surdurlabhata and moksa laghutakrta. surdurlabhata means that it is very rare for bhakti to come. Because brahmavadis want to merge in Brahma. They want to enjoy the Brahma-sukha and merge in Brahma, But sadhakas will neglect Brahma suhka, the happiness to enjoy the Brahman. They don’t want to even enjoy in VaikunthaVaikuëöha-dhamadhäma.

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In VaikunthaVaikuëöha there are two kinds of muktimukti : prema sevasevä uttara and sukha aisvarya uttara [confirm names with Mahäräja].

Sukha aisvarya uttara is to enjoy the happiness and many different opulences of VaikunthaVaikuëöha and serve Näräyaëa that is called salokya, sarupya, sarsti, and samipya. That types of muktimukti, madhuryamädhurya devotees don’t want. That is called sukha aisvarya uttara. Sukha means happiness. Aisvarya means opulence. These types of things madhuryamädhurya devotees don’t want. They don’t want to stay in VaikunthaVaikuëöha-dhamadhäma. Saloka means to stay in the same planet as Lord Näräyaëa. Samipya means means to stay very close to Lord Lord Näräyaëa in VaikunthaVaikuëöha dhamadhäma. Sarsti means to have the same opulence as Lord Näräyaëa. Prema sevasevä uttara devotees don't any of the these four types of liberation. Even Lord Näräyaëa tells “Oh I will give these types of muktimukti, liberation, come to My planet, Vaikunta-dhamadhäma”. At that time the bhaktas of madhudya rasarasa will say “No, no I don’t need”.

salokya-sarsti-samipya- sarupyaikatvam apy utadiyamanam na grhnanti vina mat-sevanam janah[A pure devotee does not accept any kind of liberation--salokya, sarsti, samipya, sarupya or ekatva--even though they are offered by the Supreme Personality of Godhead. Srimad BhagavatamÇrémad-Bhägavatam 3.29.13]

Kåñëa says “Even I will give four types of muktimukti – salokya, sarupya, sarsti, and samipya. I will same rupa, form, like Mine in VaikunthaVaikuëöha. VaikunthaVaikuëöha’s Lord Näräyaëa’s svarupa is very beautiful.with four hands holding sankha, charka, gada and padma. Your face is as like Lord Näräyaëa. Dhruva, Pralada, all the devotees, how they are hankering for that types of prema. But madhuryamädhurya devotees will give up.

Then prema sevasevä uttara. To serve the Lord with love and affection. Like Hanuman, but they also mixed with opulence. What is that opulence? Understanding that He is Bhagavan and I am His insignificant servant. Hanuman is thinking this. Servitude mood is there. But those who are a devotee of Vrndavan, they don’t want this. To go to Ayodiya, Dwaraka, Mathura.They are very afraid to listen to the name of Mathura – why – there in Mathura there is Kubja, Mathura-Ramani She is there. If you go to Mathura, then Kubja she will catch you. So don’t go to Mathura. And Dwaraka – Rukmini and Satyabhama they are there also. If you go to Dwaraka-puri then Srimati RadhikaÇrématé Rädhikä will not accept you.

I told one story also: In RadhaRädhä-kunda there are two brothers, how they perform bhajanabhajana and sadhanasädhana. But the younger brother went to Dwaraka-puri, but when he returned from Dwaraka his mind was very disturbed. He could not concentrate his mind on the meditation of Srimati RadhikaÇrématé Rädhikä. So the other brother told – oh you went to Dwaraka, so Srimati RadhikaÇrématé Rädhikä has rejected you. Then he left his body which is fire of separation mood, viraha agni.

So Dwaraka and Mathura – don’t go Mathura, don’t go Dwaraka. Don’t go to VaikunthaVaikuëöha dhamadhäma. Where will you go? Only Vrndavan. In Vrndavan

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there are also many places there. Lots of places. Rakta, Paktra; and sakhas’ place like Subala, SridamaÇrédäma; place of vatsalyavätsalya prema, parental love. Another name of the different places is prakostha or chamber.

And madhuryamädhurya place, gopisgopés’ places. Even in gopisgopés’ places many different chambers are there, thousands, millions.Svapaksa, vipaksa, suhrd-paksa and tatastha Madhura only accept Svapaksa, Srimati RadhikaÇrématé Rädhikä’s group. Even in Radhika’s group there are also many chambers are there. What can we say to you? When you go, you will see!

Rupa GosvamipadaGosvämépäda explained these things. Many different kinds of gopisgopés, many differences there. Lalita and Visaka’s groups are there. Many different. Because Srimati RadhikaÇrématé Rädhikä five types of groups are there. Sakhis, nitya-sakhis, prana-sakhis, prestha-sakhis, prana presta sakhi. Prana presta sakhi that is called Lalita, Visaka’s group.

So Ragunatha dasa Gosvami explained:padabjayos tava vina vara-dasyam evananyat kadapi samaye kila devi yacesakhyaya te mama namo 'stu namo 'stu nityamdasyaya te mama raso 'stu raso 'stu satyam["O Goddess! I shall never pray to You for anything else but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant." (Text 16, VilapaViläpa-kusumanjaliKusumäïjali)]

One-pointed nisthaniñöhä, what is the nisthaniñöhä? To become the maidservant of Srimati RadhaRädhärani, palyadasi bhava. These moods. Ekadasa bhava – eleven moods. Palyadasi mood means this. One pointed with Srimati RadhikaÇrématé Rädhikä. Eka nisthaniñöhä or aikantika nisthaniñöhä, one pointed nisthaniñöhä with Srimati RadhikaÇrématé Rädhikä. The desire to become a maidservant of Srimati RadhikaÇrématé Rädhikä, and serve Srimati RadhikaÇrématé Rädhikä under the guidance of Rupa ManjariMaïjaré.

sri-rupa-manjarimaïjaré-kararcita-pada-padma-gosthendra-nandana-bhujarpita-mastakayahha modatah kanaka-gauri-padaravinda-samvahanani sanakais tava kim karisye[O golden complexioned girl, when You are lying with Your head in Çré Kåñëa's lap and Your feet in the lap of Çré Rupa ManjariMaïjaré, and when Rupa ManjariMaïjaré is massaging Your feet, will she, with the corners of her eyes, give me her maha-prasadam sevasevä of gently massaging Your feet while she is fanning You? (VilapaViläpa-kusumanjaliKusumäïjali, text 72)]

Raghunatha das GosvamiRaghunätha däsa Gosvämé in VilapaViläpa-KusumanjaliKusumäïjali (72) explained how to serve Srimati RadhikaÇrématé Rädhikä under guidance of Rupa ManjariMaïjaré.

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So in this way our acaryas have explained very clearly that when the sadhaka chants holy name and also remembers these things then stage by stage he will progress. But maybe you are not qualified to do this. But in this life, just listening again and again and some impressions will come. Then in some future life you will realise all these things.

In the stage of bhava then two more leaves are manifested, called surdurlabhata and moksa laghutakrta. Bhakti is surdurlabhata, very rare.Bhukti-muktimukti-siddhi-adi. Bhukti means sense gratification. Siddhi means many different kinds of mystic powers (what are the six types of mystic power?) are easy to attain but hari bhakti is surdurlabhata. Lord will not give hari bhakti easily. These things.sadhanaughair anasangair alabhya sucirad apiharina casv adeyeti dvidha sa syat sudurlabha[There are two reasons for hari-bhakti being so rare. First, it cannot be achieved in spite of engaging in many varieties of sadhanasädhana for a long period of time as long as one is bereft of firm faith and unwavering persistence. Second, Çré Hari does not easily grant His bhakti even though one may be engaged in asanga-yukta-sadhanasädhana or sadhanasädhana endowed with unflinching attachment. Bhakti Rasamrta Sindhu 1.1.35]

Even if you practice for millions and millions of lives, still it is very difficult to attain suddha bhakti.

In the Srimad Bhagavad Gita Kåñëa says: bahunam janmanam ante jnanavan mam prapadyatevasudevah sarvam iti sa mahatma sudurlabhah[After many births of spiritual practice, the jnani who is endowed with knowledge that everything both conscious and inert is related to Vasudeva surrenders himself fully to Me, and performs bhajanabhajana to Me. Such a mahatma is extremely rare. Bhagavad Gita 7.19]

Jnanis are practicing for thousands thousands of lives but it is very difficult fro them to realise that Kåñëa or Vasudeva is the Supreme Personality of Godhead, Bhagavan.

So bhakti is surdurlabhata. Then moksa laghutakrta. At that time you will feel moksa, liberation, is very insignificant. Then sadhaka will come in another stage, prema dasa, stage of prema, and again two more leaves will manifest; Sandrananda-visesatma and sri krsna akarsini,Sandrananda-visesatma means that prema will be so condensed, so much love and affection will come. Mamata, possessiveness is coming.

Sandra means very condensed. At that time your prema, different love with Kåñëa, RadhaRädhä and Kåñëa will be so condensed. And special mood will come. And so much mamata will come. Then two types of mamata will come – that is called tadiyatva bhava and madiyatva (excessive possessiveness) bhava. He belongs to me, I belong to Him.

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Candravali and other gopisgopés are called tadiyatva bhava – tadi means ‘I belong to him’. Madiyatva bhava – he belongs to me. And this is the mood of Srimati RadhikaÇrématé Rädhikä. These types of mamata will come. It is also known ghrta sneha and madhu sneha. Ghrta sneha, the love and affection as like ghee. Madiyatva bhava that this called madhu sneha. Madhu sneha means he belongs to me. As like honey. Because if you take the ghee but ghee has no own taste, you have to mix some ingredients and ghee taste will come. You also mix some sugar, lemon juice and also camphor, black pepper, little bit of salt. Then ghee will be tasted. And in the summer time ghee will be melted. The winter time ghee is also hard. That means changeable, not fixed sometimes liquid sometimes hard. But honey is always the same thing, sthayi-bhava – fixed – never melted or never hard, same.

And Srimati RadhikaÇrématé Rädhikä’s mood towards Kåñëa is always the same: vama bhava, leftist mood. Candravali’s mood sometimes towards Kåñëa in daskina bhava and sometimes vama bhava. But mostly is daskina bhava, rightwing mood. But Srimati RadhikaÇrématé Rädhikä’s mood towards Kåñëa always is vama bhava, left wing mood. Because this vama bhava is a very sweet tasting mood. That is called paraka or indirect mood. And Kåñëa also likes vama bhava. That is also called sakhiya and parakiya bhava.

So in this way our GosvamisGosvämés explained that is called sandrananda-visesatma. That is condensed love with Kåñëa especially Srimati RadhikaÇrématé Rädhikä. That is called vama bhava.

And Kåñëa akarsini – means Kåñëa will be attracted with the different love of the devotees, as like when the lotus blossom and fragrance also sprayed all around the place, everywhere. Then automatically bumble bees will come. Similarly when the mood of devotees becomes so high and sweet smell is coming, especially the mood of the gopisgopés, then Kåñëa will be attracted and will be happy to enjoy these things.

Dhruva, Pralada, other Mahajnanas and high class, exalted devotees want to attract Kåñëa with their songs, and different different activities, but when sadhaka will come in the stage of prema dasa, the stage of divine love and these leaves manifested in the heart of the devotee, especially Kåñëa akarsini then Kåñëa will automatically go there because all the moods of the gopisgopés spread everywhere, and Kåñëa will want “Oh I want to enjoy this mood from the heart of the gopisgopés”. Especially these manjaris, they are very beautiful and attractive. Our gosvamis, especially Visvanatha Cakravatipada very nicely and elabourately explained this mood. But one thing confidential thing I am telling you – what is that? Sadhaka and siddha. Those who are siddha that means those who are eternal associates of Kåñëa - that is called those who manifested from Srimati RadhikaÇrématé Rädhikä’s prakash, the manifestation of Srimati RadhikaÇrématé Rädhikä, kayavukhua. That is called nitya-siddha, as like Rupa ManjariMaïjaré, Rati ManjariMaïjaré. They are serving Srimati RadhikaÇrématé Rädhikä very closely that is called nikatagata sevasevä.

Two kinds of service are there. One is called svatantara mayi sevasevä and another is called paratantara mayi or anugatya sevasevä. Svatantara means independence. Independent sakhis like Latita, Visaka or Rupa ManjariMaïjaré they serve RadhaRädhä

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and Kåñëa independently. They are thinking – today we decorate Srimati RadhikaÇrématé Rädhikä, like this. They serve according to their desire. And so their service is called svatantara mayi sevasevä and also nikatagata sevasevä, they serve very close to Srimati RadhikaÇrématé Rädhikä. They can decorate Srimati RadhikaÇrématé Rädhikä’s cloth and other things – that is called nikatagata sevasevä.

And those who are jivas, performing bhajanabhajana and sadhanasädhana and become delivered from this material world and going to Goloka Vrndavan – their service is called paratantara sevasevä. That means they serve RadhaRädhä and Kåñëa under guidance of any nitya siddha paraka – eternal associate. They can’t serve RadhaRädhä and Kåñëa according to their own desires. All their service is called anugatyamayi, they serve RadhaRädhä and Kåñëa under guidance of Rupa ManjariMaïjaré, Rati ManjariMaïjaré, Lalita, VisakhaViçäkhä and so forth. This is called jivajéva tattva.

And another also, those who are going there (to the spiritual world from the material world) their service is called duragata sevasevä –duragata means a little bit far from RadhaRädhä and Kåñëa. This what they say – what is your service? Latita, VisakhaViçäkhä, Rupa ManjariMaïjaré will tell you – just go and collect some flowers – puspacana. You can make a garland, you can also grind the sandalwood – when you are grinding then Latita or VisakhaViçäkhä can use it to make gopi dots, but you can not do this. This is duragata sevasevä. Visvantha Cakravati very nicely explained. You can not directly decide – I will do this – no. Sometimes they are very generous, sometimes they will give opportunity to do some close service. But this is very rare.

So our gosvamis they explained in this way. So those who are manjaris even if your form is ManjariMaïjaré – ManjariMaïjaré potency – you can serve RadhaRädhä and Kåñëa, but not like Rupa ManjariMaïjaré or Rati ManjariMaïjaré. You have to serve Srimati RadhikaÇrématé Rädhikä under the guidance of any sakhis – Rupa ManjariMaïjaré, Rati ManjariMaïjaré and so on.

So in this way our acharyas explained that when sadhaka will come in the stage of prema at that time his heart is completely neat and clean. And he is always hankering about how to take darsanadarçana of the beautiful form of RadhaRädhä and Govinda.

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Çré Bhajana Rahasya, eighth yama sadhanasädhana; Sambhoga mayi prema, prema stage of meeting.

In the previous class we also discussed these things. The sequence of our bhajanabhajana and sadhanasädhana is starting from sraddha, sadhu sanga, bhajanabhajana kriya, anartha nivrtti, nista, ruci, asakti, bhava and finially prema dasaSo sadhaka continually performing bhajanabhajana and sadhanasädhana especially regularly chanting the holy names and his heart slowly, slowly free from all kinds of anarthasanarthas, unwanted things. Then different, different lilas become manifested in his heart.

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In previous class I also discussed Çréla Sridhara GosvamipadaGosvämépäda has explained sometimes you will realise some Kåñëa lilas that you can’t find in any sastra. It will manifest automatically in your heart, because lilas are transcendental. According your mood, Yogamaya or Svarupa sakti, the internal potency of Kåñëa, will manifest these types of lila.

evam-vratah sva-priya-nama-kirtyajatanurago druta-citta uccaihhasaty atho roditi rauti gayatyunmada-van nrtyati loka-bahyah[By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. Srimad BhagavatamÇrémad-Bhägavatam 11.2.40]

evam-vratah sva priya-nama-kirtyaBy regularly chanting of the holy names, the sadhaka becomes completely absorbed in ecstatic mood. Sometimes he sings very nice, beautiful different, different pastimes of Kåñëa. Sometimes he laughs loudly. Sometimes he also rolls on the ground. Sometimes he cries. Because different, different types of lila manifested in his heart. Sometimes meeting lila and sometimes separation lila – that is called sambhoga and vipralambha

So in this way Çréla Swamipada explained these things.

That time he completely, what? Mad. That madness is transcendental madness. That is called aprakrta madness, transcendental madness. It is very difficult to understand these external activities. So in my previous class I also explained how RadhaRädhä and Kåñëa performed sweet lilas in the water of the Yamuna or in the water of Manasi Ganga. What did I say – what do you remember?Because I told this story. Çréla Swamipada also explained this. Everything is in your heart.

nitya-siddha krsna-prema ‘sadhya’ kabhu nayasravanadi-suddha-cite karaye udaya[Pure love for Kåñëa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens. Çré Caitanya-caritämåta Madhya 22.107]

Everything is inside your heart. You forgot Kåñëa so you don’t know what is that Kåñëa lila and what is that Kåñëa premakåñëa-prema. But by associating with high class, exalted devotees of RadhaRädhä and Kåñëa, and the lilas will again manifest in your heart. So I gave an example. One old lady, she was searching something on the road where the light post, at night time. That time one person asked “Hey, what are you doing here?” She told “Oh, I lost my needle. So now here is light post, so I am looking where my needle is.” That person asked “where did you lose your needle?” She replied

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“in my room”. “So why have you come here?” She told “There is no light in my room, but there is light here so I am looking here.” The person said “How is it possible to find the needle here if you lost it in your room. You have to back to your room and put the lamp there and look for th needle in your room.”

In the same way Sridhar Swamipada he explained in this way,

nitya-siddha krsna-prema ‘sadhya’ kabhu nayasravanadi-suddha-cite karaye udayaudaya means manifest. You have everything. Just by associating with high class, exalted devotee, then you will see – all kinds of lilas, pastimes, everything will manifest in your heart. This is the simple process.

So now coming in this way Çréla Bhaktivinoda Öhäkura quoted another verse. Slowly, gradually his heart, completely neat and clean, then sadhaka, his bhajanabhajana and sadhanasädhana going towards Vraja prema and Vraja lila. Hi steadiness increases with vraja lila.

Lord Caitanya Mahäprabhu explained these things, especially during the cart festival, Rathayatra. Lord Caitanya Mahäprabhu was dancing and singing in front of Lord Jagannätha, and He was singing one very nice, beautiful song from Padavali – yah kaumara-harah sa eva hi varas ta eva caitra-ksapas te conmilita-malati-surabhayah praudhah kadambanilah sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate[That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire." Çré Caitanya-caritämåta Madhya 1.58]

Mahäprabhu was a sannyasa and never discussed any mundane things, especially sexual things in His whole life. Even though wife and husband may discuss mundane katha, Mahäprabhu never spoke any mundane katha. But in front of Lord Jagannätha, Lord Caitanya Mahäprabhu, again and again He recited this verse:

yah kaumara-harah …… samutkanthate

One married lady expressed her heart in front of her girlfriend. She told “Oh, my sakhi, my girlfriend, now I am married, my husband is nice, but I am not happy with him. I am same lady, and he is also same person I met before my wedding . Before I was virgin, that time before my husband was my lover and I was his beloved. Before married, we were so attached to each other, and he o stole my heart with his beautiful activities, and we used to mee t together in very nice beautiful confidential place, Vetasi kunja. We used to meet in that very secret place, confidential place, in the month of Caitra, March and April, during the spring season. And at midnight, very nice beautiful full moon lit with very nice beautiful gentle breeze and sweet fragrance coming from the garden – malati, madhavi, jasmines, different different kinds of flowers, blossom sweet

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fragrance was coming. And all kadamba lila and nearby also some kadamba flowers and blossom and sweet smell coming. At that time our hearts became completely overjoyed.

And that time we were sitting under the kadamba tree and we also discussed our different, different kinds of sexual things. Whole night completely went past and that time we thought only a few seconds we met together. About 7 / 8 hours we met together but it seemed like only a couple of seconds. Now I am married and I can meet freely with my husband, but I am not happy.

Lord Caitanya Mahäprabhu was reciting this verse agin and again. Only Svarupa Damodara realised meaning of His mood. One year Rupa GosvamipadaGosvämépäda was also present and he also reaised Mahäprabhu’s mood. Otherwise no one could realize. Everybody’s mind was completely disturbed. Lord Caitanya Mahäprabhu is sannyasi, why is He reciting this verse again and again? Actually what is the internal meaning, puport, of this verse, what is the purport about this verse? Actually Lord Caitanya Mahäprabhu expressed the mood of parakiya bhava, paramour mood. It is very difficult to understand paramour mood in this material world,. But this transcendental world, the paramour mood is the topmost, highest mood.

jaya jayojjvala-rasarasa sarva-rasarasa-saraparakiya-bhave jaha vrajete pracaraBecause this parakiya bhava is only present in Vraja. There are no parakiya bhava outside of Vraja. There is no parakiya bhava present in VaikunthaVaikuëöha, Ayodhya, Dwaraka, or Mathura,. Only svakiya bhava, mood of husband and wife, is present there.

Kåñëa’s mood is always parakiya bhava in Vraja and He is called parakiya nayaka. SukadevaÇukadeva GosvamipadaGosvämépäda explained jaro, a hero who did not marry and is illegally meeting with wives of others. Kåñëa did not marry any girls in Vraja He only married in Mathura and Dwaraka Puré.

Brhad Vamana PuranaPuräëa explained that Kåñëa married Rukmini in Mathura, but Srimad BhagavatamÇrémad-Bhägavatam discuss Kåñëa He married Rukmini where? In Dvaraka.

So our gosvamis explained there are 36 prominent types of the heroine. 360 types of heroine – nayika - understand 360 types of nayika, heroine. Or 96 types of hero. But 48 types of svakiya and 48 of parakiya nayaka.

Four types of nayakas are very prominent. That is dhira-santa, dhirodatta, dhiroddhata, dhira-lalita. But dhira-lalita nayaka is the topmost parakiya hero. Kåñëa is called dhira-lalita nayaka.

vidagdho nava-tarunyahparihasa-visaradahniscinto dhira-lalitahsyat prayah preyasi-vasah

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[A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhira-lalita. Bhakti-rasamrta-sindhu 2.1.230]

Dhira-lalita nayaka has four qualifications.[Vidagdha – expert in relishing loving mellows. Nava tarunya – threshold of youth. Parihasa – ingenious in joking. Niscintata – free from anxiety.]

Vidagdha – he is very expert in different types of art, kala. Çréla Visvanatha Cakravati Öhäkura and Kavi Kanapura explained Vidagdha means expert in the 64 different, of art and especially in prema kala, how to speak with beloved. In Gopi-Gita it is stated

madhuraya gira valgu vakyayabudha manojnaya paukareksanavidhi-kari ima vira muhyatir adhara-sidhunapyayayasva nah (8)

[O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips Srimad BhagavatamÇrémad-Bhägavatam 10.31.8]

Madhuraya gira Kåñëa is very expert in speaking sweet words. Valgu vakyaya He uses very nice, beautiful, romantic and eloquent words. This way He used these types of eloquent words. Paukareksana He uses very nice, beautiful, romantic, sidelong glance and captures the hearts of the gopisgopés. Vidagdha means these things.

Çréla Visvantha Cakravartipada explained in this way – vidagdha means kala vilas naipunya– who is very expert to different, different types of prema kala – the art of love. Krishna steals the heart of all especially with His sweet, eloquent words.

To give an example: Gopis complained to Kåñëa “if You really loved us, why did You give us many types of troubles? We are suffering many types of troubles because of You.” Because prema where it is a different kind of love, lover and beloved never make trouble for each other. Love means this. The lover and beloved never make any disturbance to each other. That is called love. So gopisgopés they asked to Kåñëa, why did you make these types of disturbance in our mind?

And gopisgopés asked nine types of questions. Gopis asked “How many types of prema, love, are there?”

There is hetu prema, prema with causem and, ahetu prema, prema without cause. Also upadika, nirudpadika, different, different kinds of prema & love.

There are three types of love. The first is if you love someone, then someone loves you back. That is called business love.

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The second is if you love someone whether they love you or not, it is called parental love. Mother and father they love their children even if the children do not reciprocate.The third is if you love them or not, they don’t love anyone. They will not reciprocate anyone’s love. These type of people are divided into 4 types. The four types are as follows:a) atmarama - the self-satisfied person and they are completely absorbed in their istadeva; SukadevaÇukadeva Gosvami is an example of atmarama.b) apta-kama—those who have already attained their material desires; Sitadevi’s father Janaka Mahäräja iss an example of aptakama.c) guru-drohi—those who are inimical to and against Çré Guru and other superiors; andd) akrta-jna—those who are ungrateful.You will not get any reciprocation of these four types of people.

So in this way Gopis asked different questions. But Kåñëa told many things that He is not atmarama, apta-kama; akrta-jna and guru-drohi. I am not self-satisfied person because if I was self-satisfied, I would not called you the the rasarasa dance. So in this way Kåñëa told.

Then Gopis asked ”So why did you make disturbance to us? Because love never makes any disturbance between lover and beloved. Why did you make disturbance? We’ve felt so much separation from You?”

Then Kåñëa toldna paraye ’ham niravadya-samyujamsva-sadhu-krtyam vibudhayusapi vahya mabhajana durjara-geha-srnkhalahsamvrscya tad vah pratiyatu sadhuna[“I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” Srimad-bhagavatam 10.32.22]

I cannot repay your love, even I have the lifetime of Brahma and serve your lotus feet, I cannot repay your love. Because you gave up everything for me.

asam aho carana-renu-jusam aham syamvrndavane kim api gulma-latausadhinamya dustyajam sva-janam arya-patham ca hitvabhejur mukunda-padavam srutibhir vimrgyam["The gopisgopés of VrndavanaVåndävana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kåñëa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in VrndavanaVåndävana, because the gopisgopés trample them and bless them with the dust of their lotus feet." Srimad BhagavatamÇrémad-Bhägavatam 10.47.61]

All you gave up everything for Me. But what did Kåñëa say in the end? In the end Kåñëa told ‘Hey Gopis. The symptom of prema, love, is that beloved cannot complain

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about her lover. So if you really love Me, you cannot caomplain about Me.” Kåñëa statement is called rama vana. You know you understand Rama vana – the arrows of Rama. That is very powerful. Rama vana means ~ Agastya Rsi he gave one bow and arrow to Lord Ramacandra. Then on the bow only one arrow, not two. When Ramacandra took that one arrow, then automatically another arrow came. That is called akshaya tunir. Understand, one arrow, when he took and automatically another arrow coming in the quiver in its place. That is called akshaya tunir. Akshaya means never finish. And but only one. When Ramacandra put his bow, and also throwing, that time manifested five (arrows at once). And also pointed his target. So that is called Ram vana. So in Sanskrit word that is called Ram vana.

So Kåñëa He used this word – if you really love someone, you cannot complain against him, you cannot say anything. Whatever he is doing that is perfect, you cannot say anything. Kåñëa told these things.

So this is called Vidagdha – Kåñëa is very expert in how to speak, and He is very expert in many different types of art, kala. And then always is what, nava tarunyah youthful form, nava yauvana

advaitam acyutam anadim ananta-rupamadyam purana-purusam nava-yauvanam cavedesu durlabham adurlabham atma-bhaktaugovindam adi-purusam tam aham bhajami[Although He is non-dual, infallible, beginningless, possessed of unlimited forms and the oldest of all, nevertheless, He is a beautiful person with everlasting, fresh youthfulness. Although He is incomprehensible to the Vedas, He is easily attained by suddha-prema, spontaneous devotion of the soul. I render service to that adi-purusa, Çré Govinda. Brahma-Samhita 5.33]

“Nava yauvanam ca” means that always youthful form. Kåñëa is always what, not more than 10 years old, 11 years old. krsnera yateka khela, sarvottama nara-lila, nara-vapu tahara svarupa gopa-vesa, venu-kara, nava-kisora, nata-vara, nara-lilara haya anurupa[Lord Kåñëa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the supreme transcendental form. In this form He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being. Çré Caitanya-caritämåta Madhya 21.101]

Caitanya Mahäprabhu told Sanatana Gosvami. “krsnera madhura rupa, suna, sanatana .  Hey Sanatana, listen The conception about Kåñëa, Kåñëa vicara, how He’s “nava kisora natavara” He’s nava kisora, He is always in youthful form, natavara, very nice beautiful, dancing pose. Tribanga lalita this is original form “nava kisora natavara”.

So now coming back to the qualities of dhira lalita nayaka, that is called nava tarunya, parihasa. He is very expert in speaking and joking with gopisgopés. Sometimes I gave

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an example: Kåñëa was talking with Srimati RadhikaÇrématé Rädhikä. Then Kåñëa said “He Candra.” Then Srimati RadhikaÇrématé Rädhikä became very angry “You are staying with me, but You are remembering Candravali”. Then Kåñëa said ‘No I was not remembering Candravali.” Srimati RadhikaÇrématé Rädhikä asked “Why did you say He Candra..?” Krishna replied “I was glorifying your face, your face is like full moon – Candrarani. I didn't complete the statement.” So Krishna is very expert to speak and joking.

Niscintata means Kåñëa is completely free from all kind of anxiety. Because Kåñëa has no responsibilities in Vraja. Nanda Mahäräja is the king and Kåñëa is the yauvaraja, crown prince. So He has no headaches. Prince means what? Eating, sleeping, dancing and kissing. No headache, what is going on … carefree. That means actual if you are free from all kinds of anxiety then your heart will start to dance. Then you can perform rasarasa dance, otherwise not. In Svakiya bhava, the relationship of wife and husband, there are many duties and responsibilities, so mind is disturbed, anxiety and anxiousness will come. In parakiya bhava, paramour relationship, there are no duties or responsibiliies, no duties, there is only one thing – how to meet together and to express their heart.

“preyasi vasibhuta” Kåñëa is completely controlled by the beloved. So in this way lover and beloved they completely controlled by their different love. So this is called dhira-lalita nayaka.

So Lord Caitanya Mahäprabhu when He recited this verse, actually Lord Caitanya Mahäprabhu remembering these types of moods, parakiya mood, then it is called dhira-lalita nayaka or svadhina-bhartrka nayika

There are 360 types of heroine, but topmost heroine that is called svadhina-bhartrka nayika. Svadhina-bhartrka nayika means that heroine controls her beloved with her different loving activities. That time she orders her lover “hey, do this thing do that”. As like the elephant driver he drives the elephant with one small goad, then the big elephant completely controlled. Similary the heroine control her lover.

In the same way Kåñëa He is like a mad elephant and Srimati RadhikaÇrématé Rädhikä controls Kåñëa with a small goad, anukusa. What is that. These types of parakiya bhava. When Srimati RadhikaÇrématé Rädhikä She become svadhina-bhartrka nayika that time She completely controls Kåñëa. Here is a very nice example explaining these things:

Rachya koochyo …

That time sadhanasädhana bhaktiya nayika gives order to her lover, rachy kootry. At that time she gives up all kinds of her shyness, lajja, because so much intimacy coming. When lover and beloved are coming to an extreme stage, they give up their all kinds of shyness. Higher than prayaya, anuraga, bhava, mahabhava stage, madana stage coming, Svadhina-bhartrka nayaka coming and she gives up all kinds of shyness everything. She is ordering Kåñëa to paint different kinds of pictures on Her breast and art on her forehead, put waist belt on her waist and decorate her braid with the flowers. In Srngara Vata during rasarasa lila, Kåñëa did all these things.

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Kåñëa decorated Srimati RadhikaÇrématé Rädhikä’s braid very nicely because Srimati RadhikaÇrématé Rädhikä ordered Him to do it.

Koliya ashrya … and also put different, different kinds of bangles on my hand.

Pardo … and put on anklebells on my feet.

Then Kåñëa is doing what Srimati RadhikaÇrématé Rädhikä requests. Because at that time Srimati RadhikaÇrématé Rädhikä is svadhina-bhartrka nayika.

Caitanya Mahäprabhu is discussing and remembering these types of moods. High class paramour mood – parakiya bhava. How the lover and beloved they also express their heart. Actually in our Gaudiya Vaisnava Sampradya this is the topmost mood. We should perform bhajanabhajana and sadhanasädhana and go through the stages from sraddha, sadhu-sanga, bhajanabhajana kriya, anartha-nivrtti, nisthaniñöhä, ruci, asakti, bhava, prema, sneha, mana, pranaya, raga, anuraga, bhava, mahabhava then rudha, adirudha, mohana, modana, madanakhya mahabhava.

So Lord Caitanya Mahäprabhu was singing this song in front of Lord Jagannätha. And especially these moods also reflected in the heart of the sakhis of Srimati RadhikaÇrématé Rädhikä. Especially those who are manjaris. Because these manjaris are Radhika-nisthaniñöhä, completely one-pointed with Srimati RadhikaÇrématé Rädhikä. One day I was discussing about kanta prema. kanta means what? ‘Ka’ ‘anta’ means there is no end. We cannot find where is the bottom of ocean of this prema. In this material world, every ocean has a bottom but there is no bottom in the ocean of the divine love of RadhaRädhä and Kåñëa.

Sridhara Swamipada explained Ka-anta – where is the end of this love, you can never find out because this prema means what ……. Kolata vivrya(38.52) ?? Always what, expanding, expanding there is no ceiling, no roof, nothing. So Çréla Swamipada said ‘ka’ ‘anta’ prema, kantya-prema, these types of prema.

Love and affection in the ocean of the different love of RadhaRädhä and Kåñëa are represented by different, different kinds of waves coming. Çréla Visvanatha Cakravatipada gave an example: if you sit on the beach of the big ocean you will see big, big waves coming. And when the storm will come at that time, very difficult to sit on the beach as you cannot determine how soon the waves will touch the shore. Sometimes we are walking on the beach and the waves seem far away. But after a couple of minutes your cloth will completely get wet. Because sometimes big, big waves coming. What is that? RadhaRädhä-Kåñëa premakåñëa-prema samudra, the ocean of divine love of RadhaRädhä and Kåñëa,. Different, different waves represent Srimati RadhikaÇrématé Rädhikä’s different, different moods like hava, bhava, hela, kila kincita etc. Waves are coming up and down. And Kåñëa is always submerged in that ocean of divine love of Srimati RadhikaÇrématé Rädhikä, radha prema samudra.

Çréla Prabhodananda Saraswatipada explained that sometimes Kåñëa could not control Himself and is swept by the strong current. Just as big ships sink in the

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whirlpool, similarly Kåñëa could not control HImself, especially in the rasarasa dance. Uddhava quoted this verse:

nayam sriyo 'nga u nitanta-rateh prasadahsvar-yositam nalina-gandha-rucam kuto 'nyahrasotsave 'sya bhuja-danda-grhita-kantha-labdhasisam ya udagad vraja-vallabhinam["When Lord Çré Kåñëa was dancing with the gopisgopés in the rasarasa-lila, the gopisgopés were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women who may be very, very beautiful according to material estimation?" Srimad BhagavatamÇrémad-Bhägavatam 10.47.60]

Rasa-utsava, utsava means there is a festival. Everyday we are taking prasad, general Prasad, but when any festival will come then must be some special preparation. That is called utsava. Utsava means what – special preparation coming. Different, different kinds of preparation coming. Utsava means this. And we are saying this is … utsava, utsava means must be special preparation. Everyday we are eating rice, dhal, chapatis, radish, kumara, pumpkin, potato, everyday but when the festival will come, any special festival will come that time you get different, different kinds of fruit salad. Maybe what is called, maybe ice cream, chocolate, I don’t know, rubbery, malai, different things. Because everyday they will not give chocolate, everybody will not give ice cream, very expensive but when the special festival and that time also oh very nice.

So in the same way rasarasa-utsava –utsava means festival - in this festival of rasarasa dance, because that time gopi’s mood is at a very high level, hava,bhava, hela, kilacinta and specially what, gopisgopés romantic sidelong glance, this is very important. Dancing and singing this is not the main thing of Rasa dance. Rasa dance this is common. Dancing and singing in the rasarasa dance this is common. But when rasarasa-utsava here Visvanath Cakravarti said rasarasa-utsava not only rasarasa, rasarasa-utsava this festival of rasarasa. Not only rasarasa, the festival of rasarasa. In the festival of rasarasa, gopisgopés different, different kinds of their moods – hava, bhava, hela, kincint… especially there is romantic sidelong glance. Kåñëa could not control, big storm coming, big big waves, Kåñëa could not control. So Kåñëa, what is He doing? Embrace the neck of Srimati RadhikaÇrématé Rädhikä. Because strong stream, current, Kåñëa thinking, I cannot here, maybe I will go far away I never come back. So Kåñëa very quickly came and embraced the neck of Srimati RadhikaÇrématé Rädhikä.

So nayam sriyo ….vraja-vallabhinamSo in this way, transcendental world, aprakrta transcendental hero and heroine how they expressed their activities.

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So Lord Caitanya Mahäprabhu explained these things. Because in the rasarasa dance, different different kinds of beloveds and they also expressed different different kinds of activities and moods.

bahu kanta vina nahe rasera ullasa lilara sahaya lagi' bahuta prakasa[Without many consorts, there is not such exultation in rasarasa. Therefore there are many manifestations of Srimati RadhaRädhärani to assist in the Lord's pastimes. Çré Caitanya-caritämåta Adi 4.80]

Without many kanta, many heroines, the rasarasa, the mellows will be never create excitement. So in this way Srimati RadhikaÇrématé Rädhikä She manifested many different different kinds of kanta, heroines, and in this way Kåñëa enjoyed this parakiya rasarasa.

So Lord Caitanya Mahäprabhu for this regard, again and again recited this verse … yah kaumara-harah …. cetah samutkanthateJust one thing, here kaumara means ku means utsit , mara means kama deva. In English it means virgin. Ku means neglect. Ku means bhajanabhajana . But in Sanskrit word that is called kumara, ku means neglect that is called very ugly. Ku means ugly, bad. Mara means Kamadeva. That means Kamadeva also neglects that it is not good for me. But here she’s saying even in my virgin age (very young age) my mind also captivated by my lover. Well how possible?

Here it is saying that in the kaumara age, one is not captivated by kamadeva (due to be very young) because ‘ku’ kusit and kamadeva neglects or does not accept them (because they are not yet qualified). But this lady is saying that even though I was at this age (kaumara age), but the nayaka, my lover, stole my heart.

When one becomes mature Kamadeva attract the people and those who are immature Kamadeva neglects. Kama means lust. Kamadeva He does not like if one is not mature.

Kavi Karnapura gave an example. One young girl can quickly captivate the heart of a young man, but same young lady cannot captivate the heart of a baby. Because that potency still not manifested in the heart of the baby. Because no kama has not manifested in the heart of the baby. This is not my interpretation. Kavi Karnapura explained these things.

So here some contradiction has come. She is saying when I was too young and that time my lover very quickly captivated my heart – how possible? How is it possible that even though I was young and somewhat neglected by Kamadeva still my heart was captivated by my lover?

9. DVD 9

In Ratri kala lila, prema bhajanabhajana sambhoga mayi lila (Çré Bhajana Rahasya Chapter 8), Lord Caitanya Mahäprabhu recited the last verse of Siksastaka. Çréla Bhaktivinoda Öhäkura quoted this verse from Siksastaka

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aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah[Let Kåñëa tightly embrace this maidservant, who has fallen at His lotus feet. Let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart. Sikastaka 8]

This is the highest mood of the gopisgopés. And actually this is the highest mood of Srimati RadhikaÇrématé Rädhikä. ‘Aslisya va pada rata’ whether He embraced me or ‘pada rata’ or kicked out, rejecting. And ‘mam adarsanan’ whether or not giving to me darsanadarçana or make or create any problem, or any kinds of pain in my heart. ‘yatha tatha va vidadhatu lampato’ I know my prananatha, beloved, is a lampata, debauchee but He is still my heart and soul. I will never give him up. This is the inner meaning of this slokaçloka, how Srimati RadhikaÇrématé Rädhikä has nisthaniñöhä, one pointedness, with Kåñëa.

tejanu bandava sarve nindas tu guruvu jana tathapi syamasundara mama sarvasya jivanam.

Srimati RadhikaÇrématé Rädhikä says even my friends may reject me, no harm, and all my superiors may criticize me, no harm but I will never give up my beloved Govinda. He is my heart and soul. He is my all in all. Because her nisthaniñöhä is with Kåñëa. Because in this verse Lord Caitanya Mahäprabhu explains how Srimati RadhikaÇrématé Rädhikä’s nisthaniñöhä is with Govinda. Even the same Kåñëa manifests any of His incarnations, but she does not like to see the incarnations of Kåñëa.

Continuing we discussed one slokaçloka about the vraja nisthaniñöhä. Because our aim object is how to be steady in vraja bhava. We have no nisthaniñöhä with Laksmi-Näräyaëa, Rama-Sita or Dwaraka dhisa or Mathura dhisa. Our nisthaniñöhä should be with Vrajendra Nandana Syamasundara.

aradhyo bhagavan vrajesa tanayas tad dhamadhäma vrindavanamramya kacid upasana vrajavadhu vargena va kalpitasrimad-bhagavatam amalam puranam prema pumartho mahansri caitanya mahaprabhor matam idam tatradarah na param

["The philosophy of Çré Caitanya Mahäprabhu is that Kåñëa is the only object of worship. As Kåñëa is the object of worship, similarly His place, VrndavanaVåndävana-dhamadhäma, is also worshippable. Kåñëa was worshiped by the damsels of Vrajadhama, and Mahäprabhu recommends that theirs was the highest, topmost grade of worship because it was pure love. Mahäprabhu also taught that Srimad-BhagavatamÇrémad-Bhägavatam is the spotless Vedic literature, and krsna-prema is the highest goal of life. "]

Çréla Visvanatha Cakravatipada composed this verse. Our aradhya deva, workshipable deity, is Vrajendranandana Syamasundara. “Tat dhamadhäma vrndavanam”, His

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abode is VrndavanaVåndävana dhamadhäma. And how will we worship His lotus feet? In the mood of the vraja gopisgopés, and especially among the Vraja gopisgopés Srimati RadhikaÇrématé Rädhikä. How did she serve Çré Kåñëa? With the paramour mood. Because here Çréla Visvanatha Cakravati Öhäkura said in this verse, Our istadeva is Kåñëa and we serve Him in the same mood of Srimati RadhikaÇrématé Rädhikä. That is called parakiya bhava. This is the aim and object of the gaudiya vaisnavasVaiñëavas . This is gaudiya vaisnava philosophy. Other sampradayas, Çré, Brahma, Rudra, and Kumara sampradayas, do not discuss these things. But gaudiya vaisnavasVaiñëavas, especially those who are in the line of Çré Caitanya Mahäprabhu explained these things and topmost mood is called parakiya bhava.

jaya jayojjvala-rasarasa sarva-rasarasa-saraparakiya-bhave jaha vrajete pracara[All glories, all glories to ujjvala-rasarasa (madhuryamädhurya-rasarasa, srngara-rasarasa), which is the essence of all rasarasa and is propagated in Vraja as parakiya-bhava.]

So Lord Caitanya Mahäprabhu when He was dancing and singing in front of Lord Jagannätha (in previous class I also discussed) and Lord Caitanya Mahäprabhu was completely absorbed in the same mood of Srimati RadhikaÇrématé Rädhikä. Caitanya Mahäprabhu was thinking “I am RadhaRädhä and Lord Jagannätha is the direct manifestation of Kåñëa.”

pratima naha tumi----saksat vrajendra-nandana[My dear Lord, You are not a statue; You are directly the son of Mahäräja Nanda. Çré Caitanya-caritämåta Madhya 5.96]

Mahäprabhu said “You are not just deity. You are directly Vrajendra Nandana Syamsundara.”

And that time Lord Caitanya Mahäprabhu, dancing, singing and recited one very nice verse from sahitya darpan. One mundane poet composed one verse in his kavya prakash sahitya darpan and Rupa GosvamiRüpa Gosvämé also later also quoted this one verse in his padavali.

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas te conmilita-malati-surabhayah praudhah kadambanilah sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate[That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire." Çré Caitanya-caritämåta Madhya 1.58]

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That means one married lady she expressed her heart in front of her girlfriend she said “now I am married with one person, he is my husband, I am his wife.”

Now no one can criticize me and this is called Indian culture. If you marry then you can meet together any where and go any where no harm. No one can criticize you. But without marrying if you talk too much and especially be alone in lonely place then everybody will criticize. This is called Indian culture, Vedic culture. Indian Vedic culture is this; if you marry then you can stay together. Even one lonely place you can stay together and no one will criticize you. In Indian culture and Western culture this is the difference. Indian Vedic culture is this that if you marry then you can stay together. Even one lonely place you can stay together and no one will criticize you. And if you are not married and you stay together then everyone will criticize you.

Everybody’s eyes will go there. Eyes will not go anywhere else. Even for bramacharis and sannyasis they will say “Oh look why she is staying there with that person.”

So now coming in this way that married lady she expressed her heart, now we are meeting together, wife and husband, ha freely meeting together no one criticize this but I’m not happy with my marriage life, she explained, she told I want to go back my previous life that means before marriage life, she told this this. So she told ‘yah kaumara…’ That person now he is my husband but when I was virgin, Kumari, at that time my heart completely stolen by him, he stole my heart this things, and that time we were meeting together one lonely place, solitary place, on the bank of river, the month of Chaitra, March and April, very beautiful spring season. She is remembering this life, that was very beautiful nice spring season, no hot and no cool also, that time, and the full moon night very beautiful, and also sweet breeze coming, gentle breeze coming and her heart completely intoxicated, with our sexual intoxication these things automatically coming these things because all kinds of parivesh what is that means this is called circumstance intoxicated in our heart, that is called udipana.

Udipana means stimulation and sweet fragrance coming from the garden of madavi, malati, these types of flowers coming, and we were staying Vetasi kunja, the kunja of bamboos. No one can see us, and the river was flowing very nicely, ‘kal kal kal kal whole night so hear also say, ‘te conmilita-malati-surabhayah praudhah kadambanilah’ and we were staying under the kadamba tree, and ‘surata-vyapara-lila-vidhau’ and that time we also discussing about surata lila. Surata lila means, sexual things not harikatha, that means love, love, love, stupid nonsense katha.

When lover and beloved they are meeting they speaking harikatha? Especially young girl and young boy when they are meeting together, speaking harikatha? No stupid nonsense katha, maybe movie katha, what movie they saw, that that things, maybe that, maybe novels, they maybe only speak what is Julius Caesar katha, and what is called in English, Romio and Juliet katha, and they using many stupid nonsense things. Visvanatha Cakravatipada explained these things “Oh you are very beautiful. I can give up every thing for you, she told yes I will give up every thing, I can sacrifice my whole life for you” This thing, stupid nonsense.

Sometimes Visvanatha Cakravati Öhäkura told one very nice beautiful story about a person who lost his donkey. He was searching here and there but he could not find his

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donkey. He climbed on the top of the tree, to search for his donkey. Suddenly one lover and beloved came under that tree, and were kissing and talking to each other. The boy said “Oh, your eyes are so very beautiful that I can see the whole world in your eyes.” At that time the man who had lost his donkey was sitting in the top of the tree, he said “Oh! You can see the whole world in her eyes? It must be that you can see my donkey! Where is my donkey?” In this way, when lover and beloved are meeting together, no harikatha, they are only discussing stupid nonsense things.

In the same way here Caitanya Maharprabhu recites one slokaçloka.

‘surata-vyapara-lila-vidhau’ means sexual things. Visvanatha Cakravartipada also composed one very nice grantha. It is called Surata katha lilamrtam. This surata katha is not mundane surata katha, not mundane sexual things. Surat katha lilamritam. It is the transcendental things, how RadhaRädhä and Kåñëa, they are meeting together, and discuss spiritual thing. If you read then automatically you will give up the mundane sexual things. It is a very nice, beautiful grantha. Many devotees have never heard the name of this book. Surata katha lilamrtam. It is a very high class grantha. So in the same way,

‘sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate’She told I want to go back to my previous virgin life. Why did Caitanya Mahäprabhu again and again recite this verse? Only Svarupa Damodara realised the heart of Caitanya Mahäprabhu and was very happy.

"sei ta parana-natha painu yaha lagi' madana-dahane jhuri' genu"["Now I have gained the Lord of My life, in the absence of whom I was being burned by Cupid and was withering away." Çré Caitanya-caritämåta Madhya 13.113]

After long separation I am meeting with my beloved. Now my heart is completely melted. Why? Because my heart is melted by the side long glance of cupid, kamadeva. So Mahäprabhu, He said to Svarupa Damodara again and again chant this verse. Madan means cupid. My heart is completely captivated by cupid.

Pancha vana dimahi means the 5 arrows of cupid. So in that year Rupa GosvamiRüpa Gosvämé came and also realised the heart of Lord Caitanya Mahäprabhu. Only two people realised the heart of Caitanya Mahäprabhu and no one else. And others’ minds were completely disturbed.

But Lord Caitanya Mahäprabhu is sannyasi. Sannyasi should not talk any sexual things. And especially Lord Caitanya Mahäprabhu in His life, He never joked with ladies.

But now Lord Caitanya Mahäprabhu recited this mundane verse representing mundane sexual things. Why? But what is the inner meaning of this verse? In my previous class I also discussed these things. In this verse there are some hints of parikiya bhava. Though this is a mundane verse, because this verse is composed by a mundane person. But Lord Caitanya Mahäprabhu realised that this is the high class mood of vraja gopi bhava and especially the mood of Srimati RadhikaÇrématé Rädhikä. For this

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regard by the causeless mercy of Lord Caitanya Mahäprabhu, Rupa GosvamipadaGosvämépäda composed a parallel verse.

priyah so 'yam krsnah saha-cari kuru-ksetra-militas tathaham sa radha tad idam ubhayoh sangama-sukham tathapy antah-khelan-madhura-murali-pancama-juse mano me kalindi-pulina-vipinaya sprhayati[My dear friend, now I have met My very old and dear friend Kåñëa on this field of Kuruksetra. I am the same RadhaRädhärani, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of VrndavanaVåndävana." Çré Caitanya-caritämåta Adi 1.79]

When Srimati RadhikaÇrématé Rädhikä met with Kåñëa in Kuruksetra, then She expressed Her heart in front of Her girlfriends Lalita and VisakhaViçäkhä. Now I am the same RadhaRädhä and Kåñëa is my same beloved. Both we are lover and beloved and we are meeting together. I am not another person and He is not another person. Both we are same.

‘priyah so 'yam krsnah saha-cari kuru-ksetra-militas’ We are meeting in Kurukshetra. ‘tathaham sa radha tad idam ubhayoh sangama-sukham’ but My heart is not overjoyed meeting together. I am thinking to go back to Vrndavan. But Kåñëa here has completely an opposed mood. ‘madhura-murali-pancama-juse’ Here Kåñëa’s face is aiswarya face, aiswarya or opulence mood. Here Kåñëa is in an opulence mood in Kuruksetra. Because Kåñëa is thinking He is Dwarakadish, King of Dwaraka. And here also all His activities are in an opulence mood. Gopis will be happy if they see Kåñëa wearing peacock feather. But in Dwaraka and Kuruksetra, Kåñëa has no peacock feather.

Kåñëa is wearing a golden crown with many kinds of jewels and He does not have any flute. But in VrndavanaVåndävana, Kåñëa always keeps His flute. And he is always tribanga lalita, 3 bended fold form. But in Mathura and Dwaraka, Kåñëa is not tribanga lalita, there He’s always straight. There he has no smiling face, also very serious and brave. And also the mood of Kuruksetra is completely opposed to the mood of Vrndavan. Because of the association of Kuruksetra, many kings, many soldiers, brigadiers, many persons are there. Especially Pandavas who are in opulence mood. There are no peacocks, no kuku birds, no tamal trees, no kadambha trees and there’s no Yamuna. So Srimati RadhikaÇrématé Rädhikä told that although She the same RadhaRädhä and Her beloved is Kåñëa but Her heart is not overjoyed in Kurukshetra. I want to go back to Vrndavan.

So Caitanya Mahäprabhu, absorbed in the same mood of Srimati RadhikaÇrématé Rädhikä told “He Kåñëa, please return back to our original home VrndavanaVåndävana. There Yamuna is very nice and beautiful and flowing kal kal kal. But in Kuruksetra there is no Yamuna. There is no GirirajaGiriräja Govardhana, no RadhaRädhä and Syama Kunda, no bank of Yamuna, nothing in Kurushetra.

In Kuruksetra there is also what? To much sound. (ghar ghar ghar ghar). The minds of the westerners are very disturbed. Because here is too much sound pollution. Always

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there is noise. But when you go back to your home you say ‘oh very nice..take rest. But here very difficult, especially during parikrama, we are with many people, 3 or 4 persons in one room so many people. And especially the Bengali people also talking so much. Maybe one o clock, in Rupa Sanatana Gaudiya Matha I cannot sleep. Even sleeping and speaking. Oh my god. In rupa sanatan 600 people in one temple, on the roof here there, its very difficult to go out from your room also. And whole night they are speaking.

In the same way Srimati RadhikaÇrématé Rädhikä she told here in Kuruksetra, too much sound pollution. The sound of wheels of the chariot making ghar ghar ghar ghar ghar ghar. So Srimati RadhikaÇrématé Rädhikä she told “He Kåñëa please come to Vrndavan.”

anyera hrda ya--mana, mora mana--vrndavana, 'mane' 'vane' eka kari' jani tahan tomara pada-dvaya, karaha yadi udaya, tabe tomara purna krpa mani[Speaking in the mood of Srimati RadhaRädhärani, Caitanya Mahäprabhu said, "For most people, the mind and heart are one, but because My mind is never separated from VrndavanaVåndävana, I consider My mind and VrndavanaVåndävana to be one. My mind is already VrndavanaVåndävana, and since You like VrndavanaVåndävana, will You please place Your lotus feet there? I would deem that Your full mercy”. Çré Caitanya-caritämåta Madhya 13.137]

Lord Caitanya Mahäprabhu told “Others minds’ are as like so called mind. But My mind is non different from VrndavanaVåndävana. He Kåñëa, please manifest Your lotus feet in VrndavanaVåndävana. That means You should come to Vrndavan.”

‘Amara loiya koriya krida’ Srimati RadhikaÇrématé Rädhikä she told “Please come to Vrndavan and perform sweet amorous pastimes with Me. This is my only desire. Please come. Because in Vrndavan, there are very nice and beautiful places, many kunjas,groves.

But in Kuruksetra there are no kunjas, groves, GirirajaGiriräja Govardhana, no radha kunda and syama kunda, nothing.

sri-vrndavipinam suramyam api tac chriman sa govardhanahsa rasarasa-sthalikapy alam rasamayi kim tavad anyat sthalamyasyapy amsa-lavena narhati manak samyam va mukundasya tatpranebhyo ’py adhika-priyeva dayitam tat kundam evasraye[Not even Çré VrndavanaVåndävana, which is supremely delightful because of places like the rasarasa filled rasarasa-sthali, or Sriman Govardhana, which is the arena of the nectarian rasarasa where the most confidential amorous pastimes (keli-krida) of the Divine Couple take place, are equal to even a shadow of a particle of the glories of Çré Radha KundaRädhä-kuëòa, what to speak of other pastime-places within Vraja Mandala. I take shelter of this Çré Radha KundaRädhä-kuëòa, which is more dear to Çré Mukunda than His own life. Çré Vraja Vilasa stava 53]

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Çréla Ragunath Das Goswami quoted this verse. Because GirirajaGiriräja Govardhana very nicely splendid in Vrndavan. And Radha KundaRädhä-kuëòa and Syama Kunda are there. So please come to VrndavanaVåndävana. So in this same way, this is the inner heart of Lord Caitanya Mahäprabhu.

So Rupa GosvamipadaGosvämépäda composed this verse priyah so 'yam ….sukhamIn the same way lord caitanya mahaprabhu was singing this song yah kaumara-harah… samutkanthate

Yesterday I told. ‘Kaumara hara’, one word I also discussed kaumara hara. Kaumara means virgin. Hara means still. That’s means when I was virgin at that time my lover stole my heart. But this is original word. Kaumara hara, when I was virgin then my lover he stole my heart. This is the original meaning. And now he’s my husband ‘Varas ta eva’, but here on contradictory word is coming.

In my previous class I also explained. Çréla Kavi Karnapura explains one young girl in her mature time, she can easily captivate the heart of one young boy, with her different kinds of activities. But the same young girl cannot captivate the heart of one small baby. It’s not possible. Do you understand? This is the philosophy. Because the potency of the baby is not yet manifested. Still the potency is in his heart. This is true. Because this is the nature of this material world. Everybody’s heart kama (lust), kroda (anger), lobha (greed). Who has no lust and anger? Raise one hand. Lust and anger is in everybody’s heart. Because this is the nature of the mayamäyä. Raja and tama guna. So this means the young girl, very quickly can captivate the heart of young person. But the same young lady cant captivate the heart of one small baby. Because now the baby’s heart potency, lust, is not manifested yet. This is the reason. Not other things.

So Kavi Karnapura very clearly explained these. But here in this verse, my beloved he also captivates my heart when I was virgin. How possible? Understand? Here one question is coming. So Visvanath CakravatiViçvanätha Cakravartépada explain these things. One of my classes I also explain about the ‘kaumara’. Sanskrit word. But in feminine gender that is called Kumari. And masculine gender that is called kaumara. Kau means ‘kutsit, Mara means Kamadeva. Kutsit means to neglect. That means Kama deva he neglects those who are immature. Kamadeva neglects. Kamdeva he does not shoot his five arrows. Kamadeva is using his five arrows for those who are mature.

Kamadeva he has five arrows. What is that? With his five arrows first he shot the heart of the young boy and girl. This is the nature of this material word. Kamadeva is very powerful. First is called Akarsana. Akarsana means attraction. He attracts all. So first arrow is going. Second, Marana, that is called Mohana. Mohana means everybody is completely bewildered. Illusion, Moha. Remember what did I say. Akarsana then Mohan, everybody’s completely in illusion. Third, this is tantra shastra, like manu samhita. This is tantra sastra. Akarsan, mohan, okay…later I will tell you…just I forgot.

So in this way, Kamadeva he also captivated the heart of all the young boy and girls. But here it is said my ‘kaumara hara’. Who stole my heart when I was kumara. That’s means in Vraja there are three kinds of ages. Balya, pauganda then kaisora. But in

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Kåñëa lila it is explained in this way. Balya means childhood. Childhood pastimes. Like baby krsna. Then Pauganda kala is, when Kåñëa he was playing with his friends, pauganda kala. Then bayasandi, joining of the age of pauganda and kisora. And then ‘nava yauvana’, beginning of youth, is coming. Then kisora, youth, is coming. Youth is coming. So Kåñëa when he is in his pauganda age, he is not attracted to anyone, but when bayasandi and kisora is coming, then He is attracted. This is the nature of this material world. Understand?

That symptom will come, what? Always smiling face. madonmadati-yauvane pramoda-mana-manditepriyanuraga-ranjite kala-vilasa-panditeananya-dhanya-kunja-rajya-kama-keli-kovidekada karisyasiha mam krpa-kataksa-bhajanabhajana am?[You are intoxicated in the beauty of Your own youth and are always adorned with Your preeminent ornament, Your delightful sulking mood. Dyed in Your darling one’s love, You are supremely expert in the art of loving affairs. In various exalted kunjas You’re the most learned in the study of all love’s novelties—O, when will You bestow upon me Your merciful sidelong glance? Çré RadhaRädhä Krpa Katasksa Stava Raja (5)].

’madonmadati-yauvane’ She is so much intoxicated with her youth. After 14 or 16 years old, always intoxicated with her youth. Smiling face and dancing eyes. And the eyes are also very tarral (restless eyes). Eyes is always moving here and there. Kavi Karnapur he discussed these things. If you see young girl, when after the age of 14, just going from 14 to 16 and 17, then all her activities are ‘madan madati yauvane …… kovide’ Srimati RadhikaÇrématé Rädhikä she comes in the age of Yauvana. When this yauvana, youth, will come then so much also intoxicated. This is the verse. And the eyes are very restless going here and there. This is the symptom. In the same way, RadhaRädhä, Kåñëa and the gopisgopés when they are coming in the stage of yauvana.

Çréla Kavi Karnapura explained, when gopisgopés they were pauganda kala, that time they are restless with their feet. But when they come in the stage of youth, restless coming from feet to eyes. When youth coming, they are walking too much. Small baby wants to walk, difficult to control. Wants to walk, walk and walk. Cankalata, restlessness, coming in their feet.

When she becomes youth, cannot walk. The restlessness is going from feet to eyes. Eyes are are very restless. That is called Hiranayani. Hiran means as like the deer. Deer’s eyes is also very restless. And before they were talking too much. Babies are speaking to much .bla blab bla..but when she will come into her youth, the she will become grave. She does not speak too much. She speaks with eloquent words, kalpita words or poetical words. She walks like the water dropping from cottage of the munis and rsis. After rainy season when rain stops then the water dropping from the cottage of the munis and rsis one by one, slowly. You did not see the cottage of the munis and rsis. But Kavi Karnapura explains these things. One drop coming, then stop, then another drop coming. In the same way when the gopisgopés became young/youth age, that time they walk very slowly. Step by step. Always thinking these things.

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So in this way, now I am coming in my subject matter, ‘yah kaumara’ Here actually it is not contradictory. Why? The potency is the heart of the gopisgopés. Just in their childhood that is called svaccha-rati. Svaccha rati means that rati is not fixed. Flickering. Bhaktivinoda Öhäkura explains in jaiva dharma, svaccha rati means as like the very small babies. They are playing with some Kåñëa pictures or Thakurji. But rati is not in their heart. Sometimes they are playing sometimes throwing. In the same way when in kaumar kala, at that time their rati is not fixed. Svaccha rati, very flickering, going here and there. They can love anyone. They can love any young person. She tells you I love you. She will tell anyone that I love you, but her love is not fixed.

But when she will become mature, at that time her love will be one pointed. That is called stayi-bhava will come. In spiritual thing, first svaccha rati is coming, which means it is not fixed, flickering. The potency is in her heart, this is true. But it is not fixed. But when she will be matured. At that time her love will be one pointed. As like the gopisgopés. In the beginning svaccha rati is coming but in their heart everything is with Kåñëa. But Yogamaya is first doing these things just likeas svaccha rati. Because the gopisgopés are eternal potency of Kåñëa. Their love and affection only with Kåñëa.

Çréla JivaJéva Goswami explains when mother YasodaYaçodä bound Kåñëa in dambandhan lila, bound Kåñëa’s waist to the grinding mortar, at that time the gopisgopés fixed their mind with Kåñëa. And they have so much rati towards Govinda. At that time so much karuna, compassion towards Govinda. Because Mother YasodaYaçodä bound bound Kåñëa. At that time they saw and heart completely melted. So gopisgopés’ rati towards Kåñëa actual manifested from the day of dambandhan lila. When Mother YasodaYaçodä bound Kåñëa. Though the gopisgopés are very small, they are only 3 years old. Dam-bandhan lila was performed when Kåñëa was 2 ½ years old so the gopisgopés were around that age. So in the same way they have so much compassion for Kåñëa. Their love and affection, their heart melted. But we see that prema is coming from tree ways. First one is ‘darsanadarçana jata, sravana jata, and sahaja jata prema.

Darsana jata prema after taking taking darsan of Kåñëa, prema manifested in the heart of Kubja. When Kubja saw Kåñëa in Mathura that time her prema manifested towards Kåñëa. This is called darsanadarçana jata prema. Rukmini, her prema manifested when she heard the glories of Kåñëa. Narada-rsi glorified about krsna then Rukmini she wrote one letter to Kåñëa. Her prema manifested from Sravana. Listening the glories of krsna. Another thing also, Kubja and Mahisis the queen of Dwarka, their prema or rati manifested in their heart when they were yauvana (youth). Because this is the nature. When youth is coming that time prema is manifested in their heart. This is the nature. So Rukmini, the queens of Dwaraka and also in Mathura, Kubja, their prema manifested when they were in yauvana dasa. And gopisgopés’ prema manifested in their heart when they were small girls. Especially in dambandhan lila. And it is explained that gopisgopés prema is Sahaja prema or svabhavik prema means spontaneous. Not depending on any cause.

sahaja gopira prema,----nahe prakrta kama kama-krida-samye tara kahi 'kama'-nama[It is to be noted that the natural characteristic of the gopisgopés is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless,

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because their desire sometimes appears to resemble material lust, their transcendental love for Kåñëa is sometimes described as lust. [Çré Caitanya-caritämåta Madhya 8.215]

Rukmini and Kubja their prema depends on cause. Darsana and sravana. But gopisgopés’ prema are not depending on these things. Their prema is spontaneous. So JivaJéva Goswami explains gopisgopés prema is janma jata, from their birth. Because gopisgopés are the internal potency of Kåñëa, krsna’s svarup sakti prakash. So their prema is called janma jata.

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas te conmilita-malati-surabhayah praudhah kadambanilah sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate

So in this verse ‘yah kaumara harah’ is called before yauvana, youth. That person stole her heart, actually that time her heart was svaccha, not fixed. In yauvana jata prema, that is the law of the nature. When youth is coming that time attracted with one young boy, young girl, this is the nature of this material world. So Rupa GosvamiRüpa Gosvämé quoted one verse in Ujjvala nilamani ‘yah pushpitah..’ Çréla Visvanath CakravatiViçvanätha Cakravartépada explains also, that is the nature. When the ladies time, stri dharma, is coming, automatically lust is coming in their heart. At that time they are simultaneously attracted with one young boy. This is their nature.

But the gopisgopés they don’t have any stri-dharma. This is the speciality of the gopisgopés and Mahaisis, queens of Dwaraka. Gopis they don’t have these things. How possible lust will come in their heart? But they are spontaneously intoxicated with Kåñëa. This is called the real love, prema. So it is said, gopisgopés nahe kama. Gopis love towards krsna that is not kama that is called what? Perfect love.

“Sahaja gopi prema kabu kaha nahe kama” In Çré Caitanya-caritämåta Kåñëadas KavirajaKåñëadäsa Kaviräja Goswami explains sahaja gopi prema. Sahaja means spontaneous. Gopis spontaneous love and affection towards krsna that is called pure love, there are no any smell of lust. Because gopisgopés prema that is called samartha rati.

If you deeply enter samartha rati, gopisgopés. Their rati towards Kåñëa that is called samartha rati. Samartha means that they can control Kåñëa. Because in their heart there is no any smell of lust. Even in their youth, but in their heart there is no lust. So how possible lust will come towards Kåñëa? This is the process. But Mahisis and Kubja different way. There Kubja’s rati towards krsna that is called sadarani prema. And Mahisi’s prema that is called samanjasa rati. Sadarani rati, samanjasa rati and samartha rati. Especially mahisis’ rati towards Kåñëa that is called samanjasarati. Samanjasa means their love is divided with their children and with their husband. And also with their family-members. And gopisgopés their prema is only towards Kåñëa. Gopis they have no any children. No sons and no daughters. Maybe you can ask in Gopi Gita is it said

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pati-sutanvaya-bhrata-bandhavanativilanghya te ’nty acyutagataugati-vidas tavodgita-mohitaukitava yonitau kas tyajen nisi["Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives." (Srimad BhagavatamÇrémad-Bhägavatam 10.31.17)]

Gopis told we give up our husband, even our children, so gopisgopés they have children? No…just they thought their sisters children they thought they are my children. So actually gopisgopés they had no any children. They did not give birth to any baby. Srimad BhagavatamÇrémad-Bhägavatam very clearly explains, those gopisgopés who gave birth to babies and associated with their husband, Yogamaya stopped to them to meet with Kåñëa in rasarasa dance. Understand? This is the process.

Yogamaya is very powerful. So the gopisgopés husbands stopped them “Hey where are you going?” And by force locked the door. But those gopisgopés matured their prema (anuraga), Yogamaya allowed them to meet with Kåñëa. This is the process.

So Visvanath CakravatiViçvanätha Cakravarté Öhäkura and JivaJéva Goswamipada in their commentary very nicely explains that even in our sadhanasädhana dasa, how we will perform sadhan and bhajanabhajana . If your heart is contaminated with mayamäyä you cannot realize you transcendental form also. Because mayamäyä she’s very powerful and covers our siddha deha. We have one potency this is true, but if we’re contaminated with mayamäyä then we cannot realize our svarupa. When we are completely free of all mayamäyä and illusion, then by the regularly chanting of the holy-names and by the causeless mercy of guru and Kåñëa then we will see our transcendental form. This is the process.

But one thing, I married a girl so what happened? So I cant realize my svarupa? Don’t worry. When your viraha agni, the fire of separation, will come, then all your dust, anarthasanarthas, will be removed from your heart. I’ll give an example, Gold mixed with impure but again and again if you put in the fire, then impurity will be destroyed and pure gold will come. In the same way, if you’re married or unmarried…no harm. But when your separation mood will come then all your impurities will be destroyed.

Those gopisgopés who did not attend the rasarasa dance and they were also locked in the room by their husbands. But they felt so much separation from Kåñëa and the viraha agni, fire of separation, purified all their ‘kasaya’ impurities. And with their spiritual form they also attain to rasarasa dance. This is the process. That means what? You must feel separation. Lord Caitanya Mahäprabhu took these things, how will you feel separation.

ayi nanda-tanuja kinkarampatitam mam visame bhavambudhau

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krpaya tava pada-pankaja-sthita-dhuli-sadrsam vicintaya[“O My Lord, O Kåñëa, son of Mahäräja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet." (Çré Caitanya-caritämåta Antya 20.32)]

These things, try to feel the separation. So in this verse, our conclusion in this verse, how will you fell separation from Kåñëa. Gopis mood are these things, separation mood. Lord Caitanya Mahäprabhu preached this separation mood. High class mood. This separation mood is dancing on the head of meeting. Because when physical meeting between lover and beloved after meeting then no eagerness is coming to meet each other. But when separation is coming that time so much vilasa (remembering) is coming and absorbed in each other.

If lover and beloved are separated from each others that time they are always meeting with the mind. So Lord Caitanya Mahäprabhu explained these things. And Visvanath Cakarvati and Rupa Goswamipada explained it in Ujjvala Nilamani.

Lord Caitanya Mahäprabhu day and night…what did he do? He felt so much pang and separation from Kåñëa.

kahan mora prana-natha murali-vadanakahan karon kahan pan vrajendra-nandanakahare kahiba, keba jane mora duhkhavrajendra-nandana vinu phate mora buka["Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahäräja Nanda?"To whom should I speak? Who can understand My disappointment? Without the son of Nanda Mahäräja, My heart is broken." Çré Caitanya-caritämåta Madhya 2.15-16]

Lord Caitanya Mahäprabhu day and night, chanting holy names, crying and crying, embracing Svarupa Damodara and Raya Ramananda.

kva nanda-kula-candramah kva sikhi-candra kalankrtih kva mandra-murali-ravah kva nu surendra-nila-dyutihkva rasarasa-rasarasa-tandavi kva sakhi jivajéva-raksausadhir nidhir mama suhrttamah kva bata hanta ha dhig-vidhim[My dear friend, where is Kåñëa, who is like the moon rising from the ocean of Mahäräja Nanda's dynasty? Where is Kåñëa, His head decorated with a peacock feather? Where is He? Where is Kåñëa whose flute produces such a deep sound? Oh, where is Kåñëa, whose bodily luster is like the luster of the blue indranila jewel? Where is Kåñëa, who is expert in rasarasa dancing? Oh, where is He who can save My life? Kindly tell Me where to find Kåñëa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny. Lalita Madhava Nataka Act 3, Scene 1 Text 45]

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“nanda-kula-candramah” Where is Kåñëa, Who is the crowns and jewels of the Nanda dynasty. How beautiful is peacock feather on His forehead. When will I see the beautiful flute on His lotus lips?

Lord Caitanya Mahäprabhu embraced Svarupa Damodara and Raya Ramananda and again and again He recited this verse. ‘kva nanda kula candramah, kva murali dhara pancama goshe’ “When will see Kåñëa playing the flute in the fifth note”

This is the separation mood. So our mood is Caitanya Mahäprabhu’s separation mood.

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