The preliminary meeting of the WVA last Kartik -- the first time we held a preliminary meeting -- proved to be an invaluable experience because of the informality and flexibility of the meeting. It seems that it also bore some unsual fruit. This symposium is one of the results of that produce. Sripad Tripurari Maharaj -- Vice-President of the WVA -- proposed that the WVA meetings lacked structure and sometimes became repititious and patronizing. His suggestion was to have some speakers with pre-appointed topics to give the meetings a more structural basis. This in turn, evolved to a symposium with invited speakers to submit papers prior to the meeteing so that we could give a preview of the addresses in this publication. The above title was selected based on the essay of the same name by Professor Nishi Kanta Sanyal, senior-most disciple of Srila Bhaktisiddhanta Saraswati Thakur.


Sripad Bhababandhacchid Das Adhikari, 1982

Real and apparent jiva
Sripad Atulananda Das Adhikari

The bondage of jiva
Sripad B.B. Bhodayan Maharaj

Daya or kindness to jiva
Sipad Tirtha Prada Prabhu

The characteristic defects of mind
Sripad Bharati Maharaj

Two minds, material and spiritual
Sripad BV Sagar Maharaj

Supplication of the spiritual mind
Sripad B.V. Tripurari Maharaj

Chaitanyadeva as a Gardener
Sripad B.V. Parivrajak Maharaj

Application - real kindness to jivas
Sripad B.K. Santa Maharaj


Centuries roll by and in the myriad cycles of happenings, nothing endures unless attuned to the revelation of the Absolute. The events of the phenomenal world rise and sink in their flow, unsung and uncared for until some revelation with transcendent outlook appears beacon-like amongst them. In the History of the world there have been such upheavals that attracted the attention of all. Man was never slow in these circumstances to acclaim and greet these phenomena in the terms of his own cultural measure, cognate to his soul.
Asia, the home of ancient faiths, had to her credit revelations that had always worked for the redemption of humanity. In course of time the ancient faiths got out of their gear in their march across the sands of time and space, and in India, the home of world religions, they seemed with their stereotyped formulas and rigid intellectual settings, almost misnomers.
The word 'Veda' is derived from the root 'vid', meaning to know and feel. The Vedas are Self revealed extensive Divine Words. They make known the religion and the Paratattva. They come down from Eternity through the lips of the genuine devotees of the Supreme Lord, Sri Krishna, the Cause of all causes.
In the Vedas Sri Vishnu is Paratattva, the Prime Cause, and the Religion relating to Him is Vaishnavism as revealed in the Vedas, Upanishads and Srimad Bhagavatam. This brochure on Vaishnavism, as propounded, propagated an practised by Sri Krishna Chaitanya Mahaprabhu, is a synthesis of various schools of Vedic religions which got their meeting ground of Divine Personality in human form and limitations, as if the divine teachings of the most sacred book, Srimad Bhagavatam, embodied themselves in His Life and holy precepts translated into examples in His Career. The readers will have a glimpse of the sayings of the Scriptures in it, being written by a true devotee with a soul dedicated to the divine Lotus Feet of Sri Gurudeva and the Supreme Lord.
It is noticed that the Vedas at one place speak of 'Dharma', and at another of 'Karma', at a third place of 'Sankhya' or 'Jnana', and of 'Bhakti' in the end, dealing with each elaborately. It is difficult to study the vast lore of the Scriptures to determine the gradual steps to be followed by a man of this Iron Age, when life is short and intellect limited. So a succinct, simple, scientific and definite course of Vedic principles has been the crying need of the humanity from time beyond memory.
To begin with: At the command of my revered Guide, out of his affection for me, a fallen, unworthy soul and humble servitor, in a letter dated the 20th May 1957 from Puri, I was asked to write a Foreword. I gladly undertake the service for self-purification, bowing lowly at the Divine Lotus Feet of our beloved, benign Divine Master Om Vishnupada Paramahamsa Srimad Bhakti Siddhanta Saraswati Goswami Prabhupad of revered memory and at the Holy Lotus Feet of my Guide His Holiness Srimad Bhakti Kevala Audulomi Maharaj, present President Acarya of Gaudiya Mission, with prayers for Bliss and Beatitude of the Divine Couple, following the track as laid down by Sri Srila Kaviraja Goswamipada in the verse: "I meditate on Sri Sri Radha and Srila Govindadeva Who are seated on a Throne in a Mansion bedecked with gems under a purpose yielding tree in Vrindabana and are being served by Their loving confidential attendants. May the Supreme Lord Sri Gopinatha confer on us the Blessings and Beatitude, Who inaugurated the Divine Rasa Revels by attracting the damsels of Vraja by the captivating tune of His Flute, having His seat at the foot of Sri Vanshivata tree."
The existence of Sri Sri Viswa- Vaishnava Raj-Sabha traces down from the time of Sri Krishna Chaitanya Mahaprabhu or from a time immediately after His Ascension, as it has its reference in Sri Bhagavata Sandarbha of Srila Jiva Goswamipada. It is a Society of pure devotees started by Srila Rupa Goswamipada for the welfare and benefit of honest and sincere seekers of Truth and to preserve and maintain the Divine Messages of the Prophet untarnished. In the present day when the Truth was groaning in the hands of numerous false persons such as Mayavadins, Panchopasakas, Polytheists, Atheists and Sceptics, who are given to their own pleasure-seeking propensities, His Divine Grace Srila Thakur Bhakti-Vinode appeared in the scene as a Great pioneer of the Chaitanya-movement and reinstated its pristine glory to its fullest, which is being represented by Gaudiya Mission. Srila Thakur Bhakti-Vinode entrusted the guidance of the movement of unalloyed devotion to His Successor Om Vishnupada Paramahamsa Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada, who on a bigger scale in India and abroad, continued the works to revive in the minds of sincere souls the eternal spirit of love unalloyed and true devotion to the Absolute Godhead Sri Gaura-Krishna.
Srila Thakur Bhakti Vinode had intense desire to propagate the Teachings of Sriman Mahaprabhu in all the languages of the world. He was anxious to use especially English language as medium for making the messages known to the intelligentsia all over the world. In order to translate it into action, Srila Prabhupada sent out His preachers to the west to cultivate a friendly feeling of good-will and reciprocal spiritual understanding between the people of East and West, because it is the Divine Love alone that can establish unmixed peace in this world and it is on this transcendental plane of unalloyed love and unalloyed divine service that the union is feasible. This consummation is in progress in the shape of expanding activities of Gaudiya Mission. It is hoped that the religion of Divine Love would survive and the new renaissance would enlighten a wider horizon.
Men of culture are often found to devote themselves in acquiring knowledge of various subjects which would serve their needs. So all readers are not in the same line of thoughts. The scrutinizers and mental speculationists sail on different boats. Consequently results derivable by their senses differ.
The writer of the booklet has got the prime object of furnishing a proper status on Vaishnavism dealing with its real and apparent aspects, the study of which may generate a better understanding among the readers. His ambition is to remove the deteriorated mentality of the so called culturists of the Truth. But the readers have different ways of utilising the product of their enterprise of perusing books. One class of readers is fond of criticising the merits and demerits to establish their superiority; another class is observed to think over the subject matter for gratification of their curiosity; whereas a third section of the readers means to profit by reading the book in order to regulate their life for attaining a better purpose.
The busy people of the world have decided that the gratification of senses should be essential aim of their enterprises here as well as in the next world. So they have deemed it fit to adopt the principle of an ethical religion, supplying their wants and to fulfill whatever they are in need of. But the Supreme Lord Sri Krishna Chaitanya Mahaprabhu has encouraged neither the enjoying elevationists nor the renouncing salvationists. He has prescribed the pure theistic thought of spiritual devotion to the Personality of the Absolute by loving function of unalloyed souls, instead of plunging into the ocean of miseries.
The author gives a true aspect of Vaishnavism and tries to formulate a contrast with seemingly apparent things with strictness and delineates clearly the offences and errors which have crept in. The transcendental love should never be compared with the lustful mundane position of an enjoyer. Prema reaches its acme in consorthood and in neutrality. So the amorous transcendental love has no comparison with other loving affinities.
The Truth is not attainable by reasoning available to our finite capacities. The only way is to submit to the Divine Master, Sadhu or Sad Guru, Who is in the region beyond time and space by self effacement and surrender absolutely to the Supreme Lord. Such a personality is rare on the face of the globe. It is a privilege to us in being able to present before our readers this booklet from the pen of one who answers the above propositions though of high lineage possessed of wealth, erudition and beauty. He was Professor Nishi Kanta Sanyal M.A. alias Mahamaho-padeshaka Sripada Narayandas Adhikari Bhakti-sudhakar, Bhaktisastri. Sampradayavaibhacharya, Late Secretary, Gaudiya Mission.
In these days when people being tired of warfare, worries and scarcity of amenities are looking forward with a keen desire to appetise the hunger for peace, the brochure based on pure Religion and Truth may sound as a clarion call to revise the prevalent sordid ways and means and to awaken mankind to life of unity, fraternity and Divinity. The feeble attempts to reprint and publish the booklet will be considered a successful enterprise, if it paves the way to such a happy realm.
Bhababandhachhid Das Adhikari.

Real and Apparent Jiva

'Apparent jiva.' When I read this expression for the first time, I felt it was very strong and clear. It defines very nicely the position of the bounded jiva, who thinks, as in a dream, that she is really conscious about her environment, her real goodness; that she is correctly perceiving and feeling, learning and loving. But nothing of this really happens. Indeed, as a diseased body always feels pain, in the same way the diseased 'apparent jiva' is always suffering continuous anxiety; janma-mrtyu-jara-vyadhi-dukha-dosanudarsanam, as Krishna says in Bhagavad-gita. Much different is the situation of the real jiva, because, as Srila Sridhar Maharaj says, the real or liberated jiva becomes 'siva', or full of auspiciousness. Satyam, Sivam, Sundaram.
Apparent jiva means apparent existence, apparent knowledge and apparent bliss. Atheistic existentialists like Sartre and Russel tried to sustain this apparent jiva or apparent existence as to be all in all. And in doing so, they denied the existence of God. But to the surprise of every good thinking people, they found that what they were so carefully trying to support, had really no reason to be! "Everything is chaotic and with no purpose", they concluded. Asatyam apratistham te/jagad ahur anisvaram, as Lord Krishna had just anticipated this auric thought before them. Actually these philosophers are right, because existence without God has no purpose at all. That is what they are declaring but without really willing to say so.
Srila B.R. Sridhara Maharaj very nicely explains that both existence and consciousness are not independent; both of them are looking for ecstasy. "Existence without consciousness", he says, "is with no purpose, and consciousness again is looking for its greatest fortune, this is Akhila-rasamrta-murti, the Supreme Lord full of sublime rasa." Following this explanation of Srila Sridhar Maharaj we can conclude that we are in the land of non-existence, because here every sense object is trying to cover our real enlivening spiritual self, and everything here is carrying us to some miserable condition, full of lust, pride, anger and aparadha.
Also in this place, the apparent knowledge that can be obtained pushes followers to atheistic ideas or to the formless brahman, making them think that they have become the Supreme... rightly so: the Supreme non-existent being! In this way we can see that the finest independent thoughts in this world, coming from the atheists or mayavadis, lead us to the conceptions that devours our spiritual consciousness, and puts us into the dark stomach of the 'apparent existence' for the 'apparent jiva'. Spiritual advancement forces the soul to union. As Sri Krishna says in Bhagavad-gita, the illuminated sage can see even the trees and animals as pertaining to the same general spiritual family. At the same time there is variety, and every soul is unique by her own, in this way the principle of bheda-abheda-tattva can be applied more and more.
When our Gurudeva gives us a task, it is for an infinite interest, and always related to the Absolute Good. I humbly think that our common attempt to re-establish this VVRS is being seen with pleasure by our great predecessors. Only the mercy of all joined Vaishnavas in good and universal spirit, can create such a wave as to put everybody out from this land of apathy, and can bring them into the 'guru-land', the Vaishnava-land which pertains to the merciful para-dukha-dukhis. Our president of the VVRS, Pujapad Srila Bhakti Promode Puri Maharaj, said that even the creators of modern technology get benefits, ajnata-sukrti, when the Vaishnavas utilise these things in the service of the Lord. In this way, only Vaishnavas can give a real purpose to everything that exist..
In Srimad Bhagavatam, Srila Vyasadev invites everyone, especially the thoughtful men, to come and taste the ripened fruit of the best of all Vedic literature. Karmis, on their own, cannot go above the miserable life of cats and dogs; and mayavadis --trying by themselves to catch the Absolute Truth-- when they finally jump into it as powerful conquerors, find that nothing was left for them: only an empty room, where somebody forgot to turn out the light.
In this way we can see that in the world of the apparent jiva, her apparent knowledge is an enemy that takes us to voidness. We also can see that when the apparent jiva looks for her own interest and pleasures, she tries to deny the value and even the existence of other souls, (also of others spiritual institutions and real Acaryas), and in that way they become selfish, condemned to solitude and imprisoned by lust; this lust transforms us into the enemy of our selves and others.
Now, if we come to analyse the real jiva, we rightly conclude that real existence must be something positive. Again the words of Srila Sridhara Maharaj explain to us about this superior land as being full of guardians and well-wishers. This is the 'land of gurus', as he says. All of them are pushing us up, showing us the nectarine and blissful experience of the soul, the real jiva, in the service of his beloved Lord. All of them are our gurus and in that place we can surrender ourselves to our fullest in confidence and happiness.
In remembering this nice explanation about that land of gurus, I feel in some way or other, a link between that place and our Visva-Vaisnava Raj-Sabha, because one of its main purposes is to present to the world that here already we have a land of gurus, a friendly land, ready to help the suffering souls. There is a great force, the great glance of merciful Vaishnavas who assembled, as in Naimisaranya, in order to discuss how to go on with the sublime order of Mahaprabhu and become saviours, positive particles who deliver divya-jnana and the way to suddha-bhakti to all the fallen souls.
People all over the world really need to see this union. Real union in the midst of individual diversity. Each one of us with his own sentiments and serving his gurus to his hearts content; but at the same time with the feeling that we are still a bigger family, the family of all Vaishnavas, those who proclaim right and left that krsnas tu bhagavan svayam, and na me bhakta-pranasyati.
This union is of a fundamental need, o brothers, please, we must try to take full consideration of this point. Everywhere people are not enthusiastic because they don't see a nice camp where many spiritual realised souls participate together. They cannot really discern which religion is the main science that will bring humanity to real brotherhood. I humbly think and feel also that this Visva-Vaisnava Raj-Sabha, established previously by our Acaryas, is an important way to achieve greater realisations in the sambhanda-jnana camp, who alone can save people from the level of non-existence, that is, the level of egotism. We know, this is the only wish of all pure Vaishnavas, from Prahlad Maharaj and before, until nowadays, to take everyone to the real spiritual realm, to the Lotus Feet of the Lord.
So masters and brothers, in this VVRS magazine by which I have now the opportunity to relate to all of you, jewels at the lotus feet of Srila Prabhupad, I pray to the Supreme Will of the Lord to maintain us united in the universal spirit, as is envisioned by the jagad-guru, and work together in the sublime para-dharma activity of carrying the 'apparent jiva' to her natural position as the ecstatic sweet servant: the real jiva!
Praying for the fortune to be your servant, remaining at your lotus feet,
Sripad Atulananda Das.

The bondage of jiva

Jivas are of two kinds. (1) Nitya-mukta (eternally free), and (2) Nitya-baddha (eternally enslaved). Free jivas are never enslaved. They are serving the Supreme God in five different functions in His eternal abode, where there is no change, no destruction, no misery. A Jiva onces entered there never comes back here. The inconceivable narrowest line of demarcation between land and water is called Tata; so also the meeting line of the Chit world [the eternal abode of the Supreme Lord], and the AChit world [the region of Maya] is called Tata. The power of the Supreme Lord displayed at the Tata is known as the Tata-stha (Lying at the Tata) or marginal power. All the jivas being the display of this power have the inherent oscillating tendency and capebility of going to the Chit or the Achit world. Since Tata is not being a resting place, jivas must go this side or that; those preferring the Achit, fall into the clutches of the octopus Maya, when these mortal costumes of mind and body are put on him as punishment. The satanic frenzy in which the jiva dislikes the blissful and eternal service of his master and prefers to qench his thirstful desires of enjoying matter, opens before him a perpetual spring of liquid fire and poison at which he begins to drink deep. Thus in going to Lord it over maya, jiva became enslaved by her.

B.B. Bodhayan Maharaj

Daya or kindness to jiva

One apparent jiva considers himself (mentally and physically) less distressed than another jiva, feels for her distress and does something in the shape of relief or redress. This is but stopping or diminishing the un-ending miseries partly, locally or temporarily. It is frequently seen that a jiva who feels aggrieved and consequently abstains from commiting wrong owing to weakness or inability, recovers, at such relief, strength or ability, enough to commit wrong to other jivas. So it often happens that such apparently kind services not only bring harm to the recipient but cause indirect injuried to others. This is one aspect of the thing. Let us turn to the other. As a gardener prunes a growing tree, allowing its root to grow freely and easily, as a physician treats a patient leaving the prime disease undisturbed, so this sort of temporary kindness stops, no doubt, the growth of the present inconveniences for a while, but in no way uproots the cause whence all these afflictions arise. This cause has been identified by the enslaved condition of the jivas. So real and permanent kindness consists in bringing before the enslaved jiva a true and vivid picture of their natural, free and blissful existence and reinstating them in their true position. Thus real kindness is applicable to the real jiva, and apparent kindness to the apparent jiva.
Sripad Tirtha Prada Prabhu

The characteristic defects of the mind

As the Indian sages have realized from time immemorial, the mind belongs to the subtle plane of the deformed reality of material nature, and is therefore to be understood as distinct from our real spiritual nature: the jivatma or individual soul. As everything evolves from the subtle to the gross, we can understand that our sense-perception -being at a lower stage interconnected with the mind- is liable to misrepresent reality as well. Our material telescopes are simply magnifying the defect of our own eyes.
The mind and soul are hostile to each other. There is an eternal enemity between them. In the soul the four characteristic errors of the defectable mind are totally wanting viz., (1) mistaking the mirage for water, the rope for the serpant; (2) misapprehensive intoxication; (3) knowing things with imperfect senses; (4) deceiving itself and others. As the horse can not hold its own reins, so the mind can not guide itself- it is ever being guided by an unending and unsatiable bundle of desires in the shape of enjoyment or indifference -of doing good or evil. A mind can more easily hold a wolf by the ears than steady itself in spiritual experience.
Beware of this mind which, like a bad guide, appears before you and others in sheep's clothing with all the ferocity of a raving wolf and like a professional running thief crying "thief, thief". We have to control the mind from within, from the more subtle plane of intelligence. Our intelligence will guide us to engage the mind in usefull service activities under a realised soul, such as sravanam, kirtanam, and smaranam. This will cleanse our consciousnees from material lust and desires, and there will be no more time for the mind to go wandering of on its own.
Sripad Bharati Maharaj

Two minds, material and spiritual

The mind can never sit idle. It will either create a hell out of heaven or a heaven out of hell. It is like a drift wood floating on the ebb and flow of good and evil, right and wrong, virtue and vice. Every mind has its own way of looking at things; so what the one mind establishes, the other destroys. Nay the same mind rejects today what it accepted yesterday, as every life is a series of suprises or experiences. The things one now regards as fixed, shall one by one detach themselves, like ripe fruits from ones experience and fall. The wind shall blow them, none knows whither- the landscape, the figures, Calcutta, London, New York, the Royal Throne, the Presidential Chair- are as facts as fugitive as any institution past or any whiff of mist or smoke, and so is the society and so is the world. The proverb goes, "Today king, tomorrow nothing."
B.V. Sagar Maharaj

Supplication of the spiritual mind

Supplication of the spiritual mind is called smaranam. Yet before we can consider the process of supplication, we must first determine what makes a mind spiritual. Sri Chaitanya told Sanatana Goswami that at the time of initiation the disciple receives a spiritual body. If one takes this as a reference either to the sadhaka deha or the siddha deha, the conclusion is the same. Once a devotee is initiated, his body, and therefor his mind as well, become spiritual in proportion to his surrender. With the watering of the seed of bhakti through hearing and chanting (sravanadi), as one's consciousness becomes pure (suddha citte), one can remember Krsna constantly, thus awakening prema (karaya uday). This smaranam or remembrance is the perfection of life, ante narayana smriti, and it is thus the sum and substance of all proscriptions and prohibitions, smatavyam satatam visnor vismartavya na jatucit sarva viddhi niseda syur etayor iva kinkara.
Smaranam follows hearing (sravanam) and chanting (kirtanam). It is nourished by them,
and it is their fruit. In all four citings in the Bhagavatam in which hearing, chanting and remembering are mentioned together, the three appear in this order: hearing, chanting and remembering. Sage Prabhuddha repies to King Nimi sravanam kirtanam dhyanam (smaranam). Prahlada tells his father that the best thing he has learned is sravanam kirtanam visnoh smaranam. Sukadeva Goswami at the outset of his speech advises Maharaj Pariksit srotavyah kirtitavyas ca smartavyas, and again in the second canto he reiterates the same, srotavyah kirtatavyas ca smartavyo.
Hearing brings knowledge of the teachings and aquaintance with the lilas of Krsna. It awakens sraddha and a taste of liking for Krsna. One cannot proclaim his faith without having heard about Krsna from an authority. Only after hearing can one chant. Nor can one remember Krsna without having first heard about him. Hearing thus proceeds chanting and remembering. In order to appreciate this development, we can view it as movement from passive to active engagement, the latter being a developmental stage of the former.
The activity of chanting develops from passive hearing. Hearing is also an activity, and hearing attentively more so. Yet when hearing gives rise to chanting, even the most active or attentive hearing is passive in comparison to hari katha. While chanting is active in comparison to hearing, it only appears to be more active than remembering. Smaranam for Gaudiya Vaisnavas is not passive contemplation, rather active meditation and visualization that the activity of chanting lends support to. Through smaranam supported by kirtanam the devotee well aquainted with the parameters of rasa tattva "creates" through his meditation "his own reality" within the eternal lila of Radha Krsna. When this perfectional stage is reached, supplication of the spiritual mind is complete.

B.V. Tripurari Maharaj

Chaitanya Deva as a Gardener

Devotion, the inner life of the soul, was the flag of Chaitanya's selfless movement of divine love. This very embodiment of bhakti gave Himself freely to the world and, fully concerned with the tree of prema, planned to distribute its innumerable fruits to one and all without discrimination. 'I am a gardener', He proclaimed emphatically, and in this way displayed His audarya-lila. Audarya means generosity and His irresitible giving-tendency makes room for the foundation of the sankirtan movement. So much we are to learn from His life and character.
In the ninth chapter of Adi-lila, the author of Sri Chaitanya-charitamrita has devised a figurative example meant to explain the mission of Sri Chaitanya. He describes bhakti as a plant and Chaitanya as a malakara, its gardener. By sowing the seed and sprinkling upon it the water of His desire, Sri Chaitanya took full responsebility of the plant.
The seed was first sown in Navadwip, His birthsite. Then the plant was brought to Puri and ultimately to Vrindavan. The seed fructified first in Srila Madhavendra Puri.

ayi dina-dayardra natha he
mathura-natha kadavalokyasc
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham

This verse was originally spoken by Srimati Radharani and afterwards became manifest in the poetry of Srila Madhavendra Puri, the first preceptor in the Madhva-sampradaya to introduce the conception of conjugal love (madhurya-rasa) as the zenith of transcendental exchange with the Supreme Absolute Reality. Because Krishna had gone to accept the kingdom of Mathura, in his seperation Sri Radha was very upset and expressed her emotions to Uddhava in this way: "O merciful master, Lord of Mathura! When shall I see you again? My heart has become overly agitated. Love, without you what shall I do now?"(C.c. Madhya 4.197) Sri Radha had thought, "Dinadayardra left Me for Mathura! He is not here.".
Krsnadas Kaviraj Goswami envisioned Mahaprabhu lodging a complaint. Sri Chaitanya said, "I am the only gardener, I need help, unable as I am to pick and distribute all the fruits of the eternal message of surrender to the Lord of Love. Please, abandon any hesitation due to a separatistic mentality and be part of my plan." In order to facilitate the transcendental desire of Sri Chaitanya, the sankirtan movement was therefore introduced all around the world. Chaitanya's satisfaction reposed in His awareness that happiness, peace and prosperity immediately follow for those who naccept the culture of Krsna-bhakti. Chaitanyadev as a gardener is the wellwisher of the suffering humanity. His appearance is the most auspicious event for the history of the earth planet.
Mahaprabhu experienced personally the taste of fruit of prema, and became totally intoxicated by it. Whoever came in touch with Him became also bewildered by His uncommon deeds and wonderful symptoms of bliss.

yare dekha, tare kaha krsna upadesha
amara ajnaya guru hana tara ei desha

"Whomever you meet, talk about Krsna. Do not hesitate. Do it now. Do not underestimate the necessity of Krsna-katha. Start 'relief work' for the welfare of all. Follow this instruction and I shall be with you very soon." (Cc. Mad. 7.128-129).
This idea is that when a person receives the seed of devotional service, he should take care of it. One has to become a gardener, sow the seed in ones heart and water it daily. By repeating the instructions received by the spiritual master, the seed will eventually begin to sprout. Weeds may grow beside the original creeper, but the devotee-gardener must be expert and cut them down as soon as possible. In this way the devotional creeper will grow nicely and surely reach the lotus feet of Sri Krsna in the eternal Vrindavan.

B.V. Parivrajak Maharaj.

Application of real kindness to jivas

The great master neither organized personally His movement, nor wrote any works on theology, having entrusted this task to his direct disciples, the legendary Goswamis of Vrindavan. But His very life of intense religious emotion proved at once the source and impetus of a great spiritual movement. Mahaprabhu's line was so rich with various exalted personalities, that it is impossible to enumerate them all. None of them should be considered lower or higher. The tenth chapter of the Adi-lila describes the different branches of the Mahaprabhu tree and it is understood that all of them gave transcendental pleasure to the Lord. One must be respectful to all the real followers of Sri Chaitanya. Due to envy and immature discremination, one may consider a devotee to be very great and an other to be on a lower platform. This material distinction, however, has no place on the platform of spiritual exchanges.
Furthurmore, in order to bestow fully His blessings upon everyone, Sri Chaitanya accepted the holy order of sannyasa. Srila Sridhar Maharaja has described the Lords rapture in his Sanskrit composition, Sri-Sri Premadhama-deva-stotram, a harmonious synthesis between poetic beauty and philosophical depth.

sri- yarisha- bhakta- vesha- radha- desha- charanam
bhava-vibhramatma-matta dhavamana-bhudharam
prema-dhama-devam eva naumi gaura-sundaram

"In his new robes of a renunciate, Sri Krishna Chaitanya rescued the living entities by offering them Krishna's holy Names. Maddened by uncontrollable emotions, He appeared like a golden vulcano erupting the most inconceivable lava, divine love." (verse 17) Sri Chaitanya's beauty was greatly enhanced by His delirium. Due to his profound absorption, sometimes he loudly mispronounced the Name of Krsna, and roared and laughed. Externally Mahaprabhu was devastated by the lava of his love, incandescent and glowing, internally He was filled with the greatest joy. Sri Chaitanya underwent an emotional earthquake, His experience of Krsna consciousness being most complete and profound.
Sri Chaitanya was not one of the intellectual heroes of this world. In his self-forgetfulness and surrender, he did not suffer of emotionalism, like some scholars wish to say. No incompletenes could be found in Him, which made Him long for anything we find here in the mortal world. With His marvelous deeds, He celebrated gorgeously His fullness, spreading in a very liberal way the most profound experience ever possible in this plane of existence. He opened the seal of the treasure-house and gave away the wealth of Krsna-prema which is always free from any tinge of exploitation and intellectualism. Through His life He provided a remedy against the perverse activities of the soul in his corrupted state. He shared His bliss with His devotees delivering everyone from the clutches of maya.

Sripad Bhakti Kumud Shanta Maharaj
disciple of Srila Prabhupada Bhaktisiddhanta


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