The Harmonist

Rays of
The Harmonist
®rla Rpa Gosvmpda
Vol. II No. II Kartika 1998 ®r Gaurabda 512

Editorial
Nowadays it appears more than ever that when timately has to be done by Vaiavas in our physical
one uses the word guru, it means a political con- vicinity, otherwise the many bewildering passages
troversy is brewing. The reason for this is that guru in the scriptures will deter and hinder us from reach-
is part of the infinite potency himself. For the infini- ing the ultimate goal, pure love for Ka. So, we
tesimal soul to approach the infinite automatically should not bother ourselves with ludicrous thoughts
means a contradiction. But this paradox is wisely that we can become so powerful that our guru will
solved by the sublimely simple statement of one of come down from nitya-ll to initiate on our behalf.
our former masters as, If the infinite cannot make But we should all be rpnugs, sincere followers of
himself known to the finite, then He is not infinite. ®rla Rpa Gosvm, always praying like Narottama
One may continue the line of argument here by µhkura prayed:
ardently saying that his guru is the only jagat guru,
the only universal teacher, and his guru is the guru uniychi sdhu-mukhe bale sarva-jana
for the next ten thousand years, the new sampradyika r-rpa-kpya mile yugala-caraa
guru and that people should initiate on behalf of
his guru only as tvik, but these remarks are all igno- h h prabhu! santana gaura-paribra
rant of the fact that Mahprabhu mentioned Him- sabe mili vñcha pra karaha mra
self in ®r Caitanya-Caritmta that mara ajñya guru
hañ tara ei dea, Become guru on My order, deliver r rpera kp yena mra prati haya
this land! This order is couched within the instruc- se pada raya yra sei mahaya
tion of first be humbler than even a blade of grass.
We must be intelligently discriminatory in under- prabhu lokantha kabe sage laiñ ybe
standing spiritual instructions, not calculative and r-rpera pda-padme more samarpibe
rigid. We should not grasp at the ludicrous side of
them and weather their literal meanings. Why is this? hena ki haibe mora narma-sakh-gana
Because every word has its illusory side and its lib- anugata narottama karibe sane
erating side. Take for example the current popular
phrase, Guru is eternal. If taken too literally here,
we should not prepare a samdhi for our guru upon All are saying, I have heard from the sdhus mouth
his transcendental disappearance. Rather, we should that by the mercy of ®r Rpa Gosvm we get the
keep on daily worshiping his selfsame divine body lotus feet of ®r Rdh-Ka Yugala.
on the vyssana even after his soul has entered nitya-
ll. We should continue to cook for him, and wait Alas! Santana Prabhu! Oh, associates of Lord
patiently for his next order on what to eat. But the Gaurga! All of you, please kindly help fulfil my
intelligent person will grasp the gurus departure desire
spiritually, and do the dire necessities for his beloved,
departed guru. And if he is truly humble, he will try Let the mercy of ®r Rpa and whichever mahaya,
to sincerely become qualified to carry out the gurus or exalted soul who has taken shelter at his lotus feet
manobha himself, whether giving out simple in- be upon me!
structions or mantras themselves, even though at
heart always feeling unqualified, sincerely helping O, When will my Prabhu Lokantha, Mañjual, take
his guru who dedicated his life to save as many con- me and offer me at the lotus feet of ®r Rpa Mañjar?
ditioned souls as possible. If we take the gist of this
phrase in its truly stric sense, Guru is eternal, it O, When will the priya-narma-sakhs, the dearmost
will mean to always remember the sdhaka-rpa of friends of ®r Rdh and Ka, then order their
the guru, especially the bhva-netram, internal eye of plya-ds, this Narottama, Campakalata, to serve
love, he has awakened in our hearts, then we will be Them? É
safe. But the training to become a qualified guru ul-
Contents
First Ray É Publications Fourth Ray É Govardhana
The New IGVP Association 5 Govardhana's Appearance 34
®rla Bhakti Dayita Mdhava Mahrja
Gauya Vednta Publications Ltd. 6
®r Govardhana-Vsa- 35
Publications 7 Prrthan-Daakam
®rla Raghuntha Dsa Gosvm
Second Ray É Forum
Fifth Ray É The Six Gosvms
µhkura Bhaktivinoda 13
®rla Bhaktisiddhnta Sarasvat µhkura ®rla Narottama 38
µhkura's Disappearance
The Empty Cowshed 16 ®rla Bhaktivednta Nryaa Mahrja
Letter from Mdhava Dsa
®r Rpa Gosvms Bhajana-Sthal 42
Mind and Intelligence 17 ®rla Bhaktivednta Nryaa Mahrja
Poem from Dsanudsa
Sixth Ray É Rdh-Ka
Third Ray É Guru-Tattva
®r Bhakti-Rasmta-Sindhu 1 45
The Divinity of The Guru 18 ®rla Bhaktivednta Swm Mahrja
®rla Bhaktisiddhnta Sarasvat Prabhupda
Ya Kali Rpa ®arra N Dharata 49
Vysadeva May Know 21 Mdho Dsa
or May Not Know
®rla Bhakti Rakaka ®rdhara Mahrja Bhajmi Rdhm Aravinda-Netr 50
Talks Between A Maulvi 24
and A Vaiava
Distinct Similarities Between 29

Buddha and ®akara crya
®rla Bhakti Prajñna Keava Gosvm Mahrja
Front cover: ®rla Rpa Gosvm.

Inner Back Cover: ®rla Bhaktivednta Swm Mahrja's first
installed deity of Govinda, in New York City, USA.
Back cover: The lotus is compared to Vndvana, with Rdh
and Ka in the center. They are surrounded by their inti-
mate manjris, and then by the eight principal gops.
Rays of
English titles The Harmonist
published by
®r Gauya Vednta Saiti:
Gauya Vednta Publications Founder-crya
Nity-ll pravia o viupada paramahasa 108
®r Caitanya Mahprabhu ®r ®rmad Bhakti Prajñna Keava Gosvmi Mahrja.
(His life and precepts) President-crya
The Vednta Tridai svmi
(Its Morphology & Onthology) ®r ®rmad Bhaktivednta Vmana Mahrja.
Vaiavism Vice-President
(Real & Apparent) Founder of Rays of The Harmonist
Rai Rmnanda Tridai svmi
®r ®rmad Bhaktivednta Narya Mahrja.
Nma Bhajana
The Bhgavat
(Its Philosophy, Theology & Ethics)
The Nectar of Govinda-Ll
Going Beyond Vaikuna Chief Editor
Bhakti-Rasyan Trthapda Dsa
®r ®iktaka
Contributing Editors Associate Editor
Venu Gta Prema-vilsa Dasa ®ymal Ds
Mana ®ika
Consulting Editors Proofreaders
®r Bhakti Rasmta-Sindhu-Bindu
®ymasundara Dsa Aditya Ds
Life History of Impersonalism
Puru Dsa Madhurik Ds
(Supreme Glories of Vaiavism)
Director & Layout Gaurangi Ds
Prabandhval Kliya Damana Dsa Govinda Dsa
Bhakti-Tattva-viveka
®r Upademta Our purpose is to spread rays of illumination from
®r Gauya Gti-Guccha (New) the spirit of the Gauya Vaiavas, as desired by ®rla
Bhaktivednta Nryaa Mahrja. Our heritage is the
The Essence of All Advice (New) Harmonist, or ®r Sajjanatoan journal, founded by ®rla
Rays of The Harmonist - Journal Bhaktivinoda µhkura, later edited by ®rla Bhakti-
siddhnta Sarasvat Prabhupda. May the present day
For availability please contact: Vaiavas bestow their divine grace upon our attempts
to please them.
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First Ray É Publications
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Rays of The Harmonist Vol. II No. II 5

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6 Rays of The Harmonist Vol. II No. II

An Excerpt from The Newly Released
The Essence of All Advice

A Collection of Discourses on
®rla Bhaktivednta Swm Prabhupdas commentary on ®r Upademta
The Nectar of Instruction by ®rla Rpa Gosvm.
®r Upademta, ®loka 5
New Braja, May 18, 1997
®rla Bhaktivednta Nryaa Mahrja
®rla Bhaktivednta Swm Mahrja has written a tk, Eight jewels were there, very learned persons, and the
an explanation, on ®r Upademta, Nectar of Instruction. whole council was full, but none of them were able to
These instructions are for all devotees, from neophytes reply. Only the skull was there, nothing else, so how
up to the highest stage. ®r Caitanya Mahprabhu inspired could they test it? Then that madman began to laugh
®rla Rpa Gosvm Mahrja at Prayga, giving him and said, You are all bogus, foolish persons with no
many instructions, especially for doing rgnug-bhakti sense. I had heard this, and now I have found out that it
as sdhana. He gave outlines of all types of bhakti, culmi- is true. So I am going. And he took the skull, preparing
nating in prema-bhaktihow to enter it and how to culti- to leave. In the meantime, Kalidsa came. The King
vate it. prayed to the madman, Oh, wait a little. Another one
Ka came and tasted all kinds of bhakti-rasa, but He of my counselors is coming, and he may answer your
did not give the process by which neophyte devotees question. That person put the skull on the desk again,
(kaniha-adhikrs) practice and how the prkta or kaniha and Kalidsa came. Again this same question was asked
devotee can advance into madhyama-adhikra, how a to Kalidsa, who then took a long coconut stick made of
madhyama-adhikr will gradually cultivate his bhakti to very fine, long strands used for sweeping and went to
uttama-adhikr, how the uttama-adhikr can come into the skull. He put the stick in one ear and it came out the
svarpa-siddha-bhakti, and how someone in svarpa-siddha- other side, through the other ear. Then he said, Your
bhakti can come into sdhana-siddha and become vastu- question is answered. Do you understand?
siddha, a premi-bhakta. Oh, you should clarify more, the King said, I do
I have briefly explained the first four lokas of ®r not understand.
Upademta in London in a simple manner. Now I will Kalidsa explained, If anything comes in one ear and
speak in more detail, beginning with the fifth loka. We goes out the other, that person is surely foolish. And if
should not give our attention to anything else. Our whole something goes in one ear and does not come out the
meditation should be focused here. If you read something other, but instead goes into the heart, then he is surely a
you should get absorbed in it, having the attitude that I very intelligent person. Thus, from his skull we can un-
am serving this grantha and I am taking all these instruc- derstand that this dead person was very foolish.
tions in my heart. We should not read superficially, hear- So if we hear so many things but do not take them
ing with one ear and letting it go out from the other. here in the heart, if we do not cultivate all these teach-
There is a very beautiful story which illustrates this ings, then we are like a foolish person and cannot de-
point. In India there was a king named Vikramditya. velop our ka-prema. You have come from many dis-
He had so many jewels, nine court jewels (counselors). tant, faraway places. So dont merely take these teach-
All nine were so learned, but among them Kalidsa was ings in one ear and let them go out the other, but take
supremely intelligent. One day a person looking like a them here in your heart and follow them.
madman came, holding a skull in his hand. He was quite Not one of us has come for any worldly gain. We have
naked and very dirty. He came in the council of come here only to see how we can develop our ka-
Vikramditya, and put that skull on the desk, saying, I bhakti. Generally we are kaniha-adhikrs. It may be rare
have heard there are so many intelligent jewels in your that some of us are madhyama-adhikr, but not uttama-
court, your council. Let them come here and test whether adhikr in any case. As kanihas and madhyamas we
the person whose skull this is was intelligent or a fool should try to develop by hearing the instructions of ®rla
and rascal. Rpa Gosvm, as explained by ®rla Swmj. When I

say Swmj or Bhaktivednta Swmj Mahrja, myself only? Has he said this? We should deal with
you should understand that I am speaking of my ik- only those devotees initiated by me? Has he told this?
guru, ®rla Bhaktivednta Swm Mahrja, your Or has he said, We should consider that only my dis-
Prabhupda. ciples and the disciples of my disciples are bonafide Vai-
Dont think that Swmj Mahrja is not in the line avas? In the whole world no others are to be consid-
of Rpa Gosvm. And dont think that Swmj is tell- ered as Vaiavas? Has he said this? Is there any indica-
ing anything different from Rpa Gosvm, even though tion for this? No! We should not think that he is speak-
Swmj has sometimes used different words and has ing about only my disciples in my society. No, he is
elaborated further. What ®rla Rpa Gosvm has told speaking about the whole Vaiava community. This
in two lines, in one loka, Swmj has explained in ten verse applies to someone who may not even be in Cait-
pages, but he is not telling anything different. He is only anya Mahprabhus sampradya. He may be from the ®r
illuminating the same thing for the benefit of those he or Rmnuja or in one of the other sampradyas. Even a
is helping, those who are not understanding. So under- person out of any of the four Vaiava sampradyas is to
stand that Swmj is in the same line as Rpa Gosvm. be accepted as Vaiava if he has heard anything about
I am reading Swmjs commentary, and I will explain Kas glory. He may not even have taken initiation
it. Dont think that, because his words are not the same but he knows the glory of Kas name and is uttering
as Rpa Gosvms, he is telling something different. Hare Ka, Hare Ka, Ka Ka, Hare Hare.
Swmj is not actually repeating the same words that Swmj has given the example of his friend who was
®rla Rpa Gosvm has told, but the meaning and the not in the Ka conscious society. He had not even taken
eternal motive are exactly the same. any kind of initiation. He was a famous English musi-
I shall begin reading from Text 5. cian who had not left all his bad habits in eating, drink-
ing, and smoking, but he had some photos of Ka in
keti yasya giri ta manasdriyeta his house that he was respecting. In his famous songs
dksti cet praatibhi ca bhajantam am he used to sing Hare Ka, Hare Ka, Ka Ka, Hare
uray bhajana-vijñam ananyam anya- Hare. Swmj is telling in his explanation that we should
ninddi-nya-hdam psita-saga-labdhy think of such a person as a member of our family, and
he should be respected, even if hes drinking, taking in-
The fourth loka was explaining relations with toxication, or anything else. And if he is initiated by any
Vaiavas: how to serve and how to associate with Vaiava or is in Caitanya Mahprabhus family, we
Vaiavas by six activities. He has told: must respect him. If hes coming, dont criticize him.
So here hes saying keti yasya giri ta manasdriyeta.
dadti pratighti Yes, you should read the purport.
guhyam khyti pcchati
bhukte bhojayate caiva Devotee reads:
a-vidha prti-lakaam We can see from practical experience that there are
different types of Vaiavas. The prkta-sahajiys gen-
I have explained this, so I am now coming to this fifth erally chant the Hare Ka mah-mantra, yet they are
loka: keti yasya giri ta manasdriyeta. attached to women, money and intoxication.
You should read the translation.
BVNM: You should know the definition of sahajiy.
Devotee reads from The Nectar of Instruction: Some devotees are telling that ¦ryaa Mahrja is
One should mentally honor the devotee who chants pakk sahajiy. But you should hear the definition of
the holy name of Lord Ka, one should offer humble sahajiy. What is the definition?
obeisances to the devotee who has undergone spiritual Devotee reads:
initiation [dk] and is engaged in worshiping the De- The prkta-sahajiys generally chant the Hare Ka
ity, and one should associate with and faithfully serve mah-mantra, yet they are attached to women, money
that pure devotee who is advanced in undeviated de- and intoxication.
votional service and whose heart is completely devoid
of the propensity to criticize others. BVNM: What things? Women, money, and intoxica-
tion. But you should not think that by women Swmj
®rla Bhaktivednta Nryaa Mahrja: In this is referring only to men who are attached to women here
translation or even in the text, has Swmj mentioned but also to women who are attached to men. For men it
anywhere that the devotee must be initiated by me, is women, and for women it is men. Otherwise it will

be misunderstood, and it will be an offense for women be an offense. We should not make offenses like this.
devotees. We should adopt this complete paribh of Vaiava.
Regardless of birth, caste or creed, we should accept any-
Devotee reads: one who is chanting, who is initiated in Vaiava man-
Although such persons may chant the holy name of tra and worshiping Deities by that mantra, following the
the Lord, they are not yet properly purified. rulesall these persons are Vaiavas. The worshippers
of Rma, Niha, Viu, Kaall who are worship-
BVNM: Wait a little. They think I am involved with ing in the proper wayare Vaiavas. Myvds also
womencan anyone say this? Do I drink and smoke, chant Kas name, but they are not in a proper
or do any bad habits? Do I wear my sannys dress when Vaiava process. Then?
I come to my room in the mandira, and I change my cloth
when I go to other countries? And about moneyI want Devotee reads:
pure hearts only, I dont want money. So who is the In this verse he tells us how to deal with three types
sahajiymyself or those who are telling like this? You of devoteesthe kaniha-adhikr, madhyama-adhikr
can decide. Those who are telling like this and who are and uttama-adhikr. The kaniha-adhikr is a neophyte
not following all these instructions are sahajiys. who has received the harinma initiation from the spiri-
Ka has given you the intelligence to meditate on tual master and is trying to chant the holy name of Ka.
all these things. Dont accept blindly. Dont believe their
rumors and propaganda. Dont. Today in Kali-yuga pro- BVNM: If someone has taken harinma, what is the
paganda and rumors are the most prominent weapons, need of his taking dk? Can anyone reply?
but a Vaiava is not affected by all these things. Read
on . . . Devotee: In Caitanya-Caritmta Prabhupda says to
bring one closer to the spiritual master.
Devotee reads:
Although such persons may chant the holy name of BVNM: What is the difference, I want to know, be-
the Lord, they are not yet properly purified. Such people tween harinma and dk? Which is prominent? Name
should be respected within ones mind, but their asso- or dk?
ciation should be avoided. Those who are innocent but
simply carried away by bad association should be shown Devotee: Name is nondifferent from nmi, Ka.
favor if they are eager to receive proper instructions from
pure devotees, but those neophyte devotees who are ac- BVNM: Suppose I went to cook somewhere. Was there
tually initiated by the bonafide spiritual master and are any clh? Yes, a stove was there, a pot was there, the
seriously engaged in carrying out the orders of the spiri- fire was there, water was there, everything was there,
tual master should be offered respectful obeisances. but no rice. So will cooking be done or not? So take this
nma as rice. Without the help of a stove, water, fire, or
BVNM: Now come to the purport. We will try to prop- pot, the rice cannot be boiled. If all things are there, but
erly reestablish what Swmj is telling. there is no rice, then we cannot cook. But if there is rice
and all other needed items, then we can boil the rice,
Devotee reads: and we will take it. Understand my example?
In order to intelligently apply the sixfold loving re- Now, you can hear more. You should think that nma
ciprocations mentioned in the previous verse, one must is Himself Ka and Rdh, or Ka. This is like rice,
select proper persons with careful discrimination. ®rla and fire and all other things are like the dk mantras.
Rpa Gosvm therefore advises that we should meet To actually realize that the Name is Himself Ka, all
with the Vaiavas in an appropriate way, according to items are required to purify ourselves, not to purify
their particular status. Kas name. Kas name is always pure:
BVNM: What is the paribh, the definition of nma-cintmai ka

Vaiava? He has used the term Vaiava. What is the caitanya-rasa-vigraha
definition? Vaiava is one who has taken mantra, ka pra uddho nitya-mukto
or rma-mantra, and is worshiping his Deities by that bhinnatvn nma-nmino
mantra and following the Vaiava rules and regulations.
Is Swmj saying that he is my disciple so he is [Padma Pura, quoted in
Vaiava, and all others are not Vaiavas? This would CC. Mad. 17.133]

[The holy name of Ka is transcendentally blissful. dk but not the name, what will you have? If you are
It bestows all spiritual benedictions, for it is Ka Him- not taking the name but only dk mantra, taking out
self, the reservoir of all pleasure. Kas name is com- the Ka name from that gopla mantra, what remains?
plete, and it is the form of all transcendental mellows. It Svh, svh. Nothing remainsno liberation, nothing,
is not a material name under any condition, and it is no zero. So the name has two functions. Kli and ri are
less powerful than Ka Himself. Since Kas name the bja mantras, and mixing with svh, nama or
is not contaminated by the material qualities, there is namaskra, they give us a special kind of power to give
no question of its being involved with my. Kas up all our bad habits. Without dk you cannot give them
name is always liberated and spiritual. Because the name up. The name can also work, but why should you use it
of Ka and Ka Himself are identical His name is for this? You should not use the name in this way. Some-
never conditioned by the laws of material nature.] thing less powerful can be used instead. The name alone
Ka is the same as His namethere is no differ- can do everything, but it will take a very long time. So
ence. His name cannot be impure. It is always pure, al- our is, our devotees, have manifested these mantras
ways cinmaya, sac-cid-nanda-maya. But in our stage, we by which our ka-nma will quickly develop into
cannot take the pure name. Understand? If we are full uddha-nma, pure name. That is why dk is given in
of ignorance, full of all kinds of worldly desires, full of our disciplic order. Swmj has explained this, and I
so many kinds of anarthas, and full of offenses, then what am not telling anything different. Oh, if you are telling
we utter as ka-nma will not actually be ka-nma. that but not using the same words, then we will not ac-
At this time you are standing on the platform of my, cept. I find that if I am telling in the same words as
avidy, so that name will not be pure. To purify our hearts Swmj, you cannot understand what his deeper moods
and to get a real taste in taking name, dk is needed. It are. They are very hard to explain.
is needed for so many other reasons as well: to have a Now go on.
link, a relationship between Ka and oneself, His name
and oneself, and to give up all kinds of anarthas, avidy. Devotee reads:
Fire is needed to boil water, but boiling water alone is A madhyama-adhikr has received spiritual initiation
not enough. Rice is also required. Dk is given to pu- from the spiritual master and has been fully engaged
rify our heart and develop a link with Ka so that very by him in the transcendental loving service of the Lord.
soon we can realize that the name is Himself Ka. So, The madhyama-adhikr should be considered to be situ-
now are you understanding? ated midway in devotional service. The uttama-adhikr,
Dk is to help the relationship between Ka and or highest devotee, is one who is very advanced in de-
the devotee. That gop-jana vallabhya svh. Svh means votional service. An uttama-adhikr is not interested in
I am offering myself, I am dedicating myself fully at the blaspheming others, his heart is completely clean, and
lotus feet of Ka. Which Ka? Name Ka. Name he has attained the realized state of unalloyed Ka
of brahma. With what relation? That same relation as the consciousness. According to ®rla Rpa Gosvm, the
gops have with Gopi-jana-vallabha. By this relationship association and service of such a mah-bhgavata, or per-
we should take name, giving up all, ka, d-ka. D means fect Vaiava, is most desirable.
divya jñna dadti, giving divya-jñna. What is this divya
relationship?that Ka is my beloved. It makes no BVNM: Again I am repeating: should he be the dis-
difference whether one is male or female. Dk gives ciple of the same guru or any other guru? Swmj is not
this relation. If you do not take dk, this relationship saying, among my disciples only. He would never
will not come, and you will not be able to give up all write like this. Never. Nor will you find this idea in any
your worldly desires and bad habits. So it is a help. But books, in Caitanya-Caritmta, in Upaniad, or in ®rmad-
we see examples of devotees who have taken only the Bhgavatam. Who initiated Parkit Mahrja? Who was
name, not dk, like Harisa µhkura. There are so the guru of Parkit Mahrja?
many examples of thisno initiation. But yet by chant-
ing, chanting and being in the association of highly re- Devotee: ®ukadeva.
alized devotees, they have received ka-prema. But
these cases are rare. So we should follow rules and regu- BVNM: He has not initiated him. But Parkit
lations in this matter. We must take dk. Mahrja is telling that ®ukadeva is his Gurudeva. He
If you are thinking that I am like Haridsa µhkura, is taking his saga and hearing hari-kath from him. So
then nothing will come. So now I think that you have you should not think that only ones initiating guru is a
properly realized this pointwhat is the difference be- Vaiava and no one else. This mood is offensive. We
tween harinma and dk. And if you have only taken should not think like this. It is not found anywhere. It is
asat sampradya. Especially if someone coming in ®r Devotee reads:

Caitanya Mahprabhus sampradya is qualified, he is a One should not remain a kaniha-adhikr, one who is
Vaiava. Even a madhyama-adhikr should be honored situated on the lowest platform.
and heard.
Go on. One should . . BVNM: You should all try to become madhyama-
adhikr, and those who are in madhyama-adikr should
Devotee reads: come to madhyama-madhyama-adhikr and those who are
One should not remain . . . in madhyama-madhyama should come to madhyama-
uttama, and those in uttama should try to realize svarpa-
BVNM: Listen very carefully to this line. siddhi. And after svarpa-siddhi, vastu siddhi. Swmj has
written everything, everythingravaa da (stage),
Devotee: varaa da, smaraa da, then pana da, and sampatti
One should not remain a kaniha-adhikr. da. He has explained all of this. But we have no chance
to go through these books, because we are always only
BVNM: I am always telling this. Some are telling that distributing and distributing, but this will not take us
you should always be distributing books, always, al- to that higher goal.
ways, always, and making money, money, money, for
your whole life and this will take you to Goloka Devotee: Gurudeva, so if one is hearing from a rasika,
Vndvana in the service of gop-prema. This is quite ab- tattvajña madhyama-adhikr Vaiava, and advancing
surd, quite absurd. I am thinking that those who are tell- from kaniha to madhyama stage, then if that person is
ing this are foolish. Swmj is not telling this. These ac- still distributing books, is that sukti?
tivities are meant for building up ones sukti. They are
for newcomers, neophytes, who must do all these ac- BVNM: No harm, no harm. At that time to distribute
tivities that Swmj has approved, but they should books is bhakti.
know that this book distribution alone will not be suffi-
cient to achieve the final goal. They should go deep into Devotee: It is the level of consciousness of the person
Swmjs purports, then they will have success. If a who is distributing that makes the difference.
devotee is only distributing lkhas and lkhas of books,
he will continue coming and going in the cycle of birth BVNM: Yes, in any activity. A man is brooming but it
and death. By these activities he will only accumulate is not mentioned in the 64 kinds of bhakti, but brooming
some sukti. in the kuñja will be the highest type of sev. So every-
Swmj has not told that one should always remain thing can be utilized what we are doing and even what
as a kaniha-adhikr. Rather, he has told that one should we should not do. Sometimes the nonsense of worldly
not remain a kaniha-adhikr forever. But some are in- persons, when performed by a devotee, can be the high-
sisting that we should be like that, and that this is the est service to Ka. But it depends on our stage. So we
highest topic of service! They are simply bluffing. Quite must try to come to madhyama-adhikr, and madhyama-
bluffing. We should not bluff anyone. Why are they fall- adhikr must try to come to uttama-adhikr. Swmj
ing down? They are blaspheming persons for their own Mahrja is not saying that one should remain a kaniha-
gain, and when collecting donations in the name of guru, adhikr forever, he should go on. He must make some
they are giving 25 % and 75 % profit is coming in their endeavor. If he is not trying, then we should think that
own pockets. Swmj is seeing everything, and he can- his association is not good. There is some weakness,
not tolerate this. So we should advance. One should not some leakage there, either in his guru or in himself. If
remain a kaniha-adhikr, he should try to move on, by his guru is not qualified, then he should try to give up
hearing. Greed will come if he is hearing from a bona that guru.
fide Vaiava. If he is cultivating and obeying the or- If our eagerness, our enthusiasm, is not coming, and
ders of bona fide Vaiavas, like Swmj, he will surely we are not trying to develop our Ka consciousness
become a madhyama-adhikr, and madhyama-adhikr will from kaniha to madhyama-adhikar, then that guru should
go to uttama-adhikr, and uttama-adhikr will go to kabe given up.
prema, in vastu-siddhi. We have not come here to always
be in the same kaniha-adhikr stage and make offenses. Devotee reads:
We have not come for this. Anyone who always remains One should not remain a kaniha-adhikr, one who is
as kaniha-adhikr will have limited satisfaction. situated on the lowest platform of devotional service
Then, one who is situated on the lowest. . . . and is interested only in worshiping the Deity in the

temple.
BVNM: Only worshiping, worshiping for thousands
New And Improved
of years, but not serving a high-class Vaiava, will not
be sufficient. If you want to develop, you can do wor-
Gauya Gti-Guccha
ship, but at the same time you will have to develop your
We are presenting the English edition of ®r Gauya Gti-
Ka consciousness by association of uttama rasika
Guccha under the direction of our most worshipable Gurudeva,
Vaiavas. Otherwise you will not advance.
o viupda paramahasa parivrjakcrya aottara-ata
®r ®rmad Bhaktivednta Nryaa Mahrja. The Gauya
Devotee: Gurudeva, I was wondering what is the
Vaiava songs were first brought to the West by the founder-
minimum qualification of a . . .
crya of the International Society for Ka Consciousness,
®r ®rmad Bhaktivednta Swm Mahrja, who introduced
BVNM: You should hear all these things and gradu-
the mission of ®r Caitanya Mahprabhu outside India. Now
ally all your questions will be solved. But hear very pa-
®rla Prabhupdas preaching is being continued by ®rla
tiently and very deeply. Try to absorb yourself in one
Bhaktivednta Nryaa Mahrja, who is currently visiting
thing. Dont let your mind go to other subjects. You
Western countries and expanding our repertory of songs.
should try to become absorbed in what we are doing
This book is a compilation of extraordinary poems, prayers,
now. Concentrate on one thing only, on what I am giv-
and songs which are expressions of the beautiful pure devo-
ing here, what Swmj is telling. Dont go out of line.
tion which resides in the hearts of our greatest Vaiava
Try to understand these words, the deep meaning of his
cryas such as ®rla Rpa Gosvm, ®rla Raghuntha Dsa
statements and his mood, then you can develop.
Gosvm, ®rla Kadsa Kavirja Gosvm, ®rla Narottama
µhkura, ®rla Bhaktivinoda µhkura, and ®rla Bhakti
Devotee reads:
Prajñna Keava Mahrja. By learning these prayers and
A person who is very faithfully engaged in the wor-
reciting them regularly under the guidance of a rasika
ship of the Deity in the temple, but who does not know
Vaiava, one will not only be meditating upon the divine
how to behave toward devotees or people in general is
attributes of ®r Guru, ®r Gaurga-deva, and ®r ®r Rdh-
called a prkta-bhakta, or kaniha-adhikri.
Ka, but will also begin to feel the specific nature of the
exalted authors devotional moods. Indeed, ®rla
BVNM: You should know what is kaniha-adhikr,
Bhaktivednta Nryaa Mahrja has said that regular reci-
and then take your hand here (pointing to his heart) and
tation of these prayers is an important aspect of bhakti-sdhana
judge for yourself, what kind of adhikra you have, what
and that one should even meditate on their contents while
stage you are in. You can easily judge this for yourself.
taking harinma.
Otherwise you cannot advance. And then try to develop.
Furthermore, it will be profitable to note that when Vaiavas
Who is kaniha-adhikr? One who has no association of
who are accomplished in the practice of bhajana assemble
any advanced Vaiava, and is only worshiping the
together to do krtana, they always sing the devotional songs
Deity may think that he is more advanced than all oth-
according to krama (sequence). In other words, in order to
ers. If anyone comes who may give so much money, the
properly glorify ones iadeva (worshipable deity) it is es-
pujar will think, If I do not honor him, he may leave
sential to first offer magalcaraa and prama mantras to
and not give money. So I should honor him. He will
our guru-varga, to ®r ®r Gaura-Niti, ®r ®r Rdh-Ka,
take the garland of µhkuraj, but how will he give it?
to Their dhmas, and to Their associates. Therefore, you will
Like this. He will not touch the person, he will throw it.
find a selection of appropriate prayers in the first section of
If you go to Bihrj Mandira, or any mandira of
the book. After that one should begin by singing the songs in
Vndvana where all the gosvms are kaniha-adhikr,
honor of ®r Guru, followed by songs to the Vaiavas, then
you will see that they throw even to devotees who are
to ®r ®r Gaura-Niti, and finally to ®r ®r Rdh-Ka.
uttama mah-bhgavata. If ®ukadeva Gosvm will come,
This practice is observed by all authorities in the Gauya
if Nrada Muni will come, they will throw the garland
tradition in whose footsteps we eternally aspire to follow.
like this, because they dont know anything. They think,
Krtana, which is bhgavat-priya, most dear to Ka, is the
Oh, that Deity is not mine so He can be dishonored,
best service and should not be neglected. Therefore, we hope
but this is my µhkura, and only He is to be honored
that this songbook will be helpful to the community of devo-
not all others. Why are those people giving donations
tees all over the world.
to that Deity? They should all give to my Deity. He is
not thinking, My Deity is everywhere, my Deity is fully
Vaiava dsnudsa
Ka. They cannot think like this because they have
The Publisher
not developed their Ka consciousness. You should

Second Ray É Forum
µhkura Bhaktivinoda
®rla Bhaktisiddhnta Sarasvat µhkura is no honest chance of missing the warnings of µhkura
Bhaktivinoda. Those, therefore, who are misled by the
First published in the perusal of his writings are led astray by their own obsti-
Harmonist, December 1931, vol. XXIX No.6 nate perversity in sticking to the empiric course which
they prefer to cherish against his explicit warnings. Let
We avail of the opportunity offered by the anniver- these unfortunate persons look more carefully into their
sary celebrations of the advent of µhkura Bhaktivinoda own hearts for the cause of their misfortunes. The per-
to reflect on the right method of obtaining those ben- sonal service of the pure devotee is essential for under-
efits that have been made accessible to humanity by the standing the spiritual meaning of the words of µhkura
grace of this great devotee of Ka. µhkura Bhaktivi- Bhaktivinoda. The Editor of this Journal [®rla
noda has been specifically kind to those unfortunate Bhaktisiddhnta], originally started by µhkura Bhak-
persons who are engrossed in mental speculation of all tivinoda, has been trying to draw the attention of all
kinds. This is the prevalent malady of the present Age. followers of µhkura Bhaktivinoda to this all-important
The other cryas who appeared before µhkura Bhak- point of his teachings. It is not necessary to try to place
tivinoda did not address their discourses so directly to ourselves on a footing of equality with µhkura Bhak-
the empiric thinkers. They had been more merciful to tivinoda. We are not likely to benefit by any mechanical
those who are naturally disposed to listen to discourses imitation of any practices of µhkura Bhaktivinoda on
on the Absolute without being dissuaded by the spe- the opportunist principle that they may be convenient
cious arguments of avowed opponents of Godhead. for us to adopt. The guru is not an erring mortal whose
®rla µhkura Bhaktivinoda has taken the trouble of activities can be understood by the fallible reason of
meeting the perverse arguments of mental speculation- unreclaimed humanity. There is an eternally impassable
ists by the superior transcendental logic of the Absolute line of demarcation between the Savior and the saved.
Truth. It is thus possible for the average modern readers Those who are really saved can alone know this. µhkura
to profit by the perusal of his writings. Bhaktivinoda belongs to the category of the spiritual
That day is not far distant when the priceless volumes world-teachers who eternally occupy the superior posi-
penned by µhkura Bhaktivinoda will be reverently tion.
translated, by the recipients of his grace, into all the lan- The present Editor has all along felt it his paramount
guages of the world. duty to try to clear up the meaning of the life and teach-
The writings of µhkura Bhaktivinoda provide the ings of µhkura Bhaktivinoda by the method of sub-
golden bridge by which the mental speculationists can missive listening to the transcendental sound from the
safely cross the raging waters of fruitless empiric con- lips of the pure devotee. The guru who realizes the tran-
troversies that trouble the peace of those who choose to scendental meaning of all sounds, is in a position to serve
trust in their guidance for finding the truth. As soon as the Absolute by the direction of the Absolute conveyed
the sympathetic reader is in a position to appreciate the through every sound. The transcendental sound is God-
sterling quality of µhkura Bhaktivinodas philosophy head, the mundane sound is non-Godhead. All sound
the entire vista of the revealed literatures of the world has got these opposite aptitudes. All sound reveals its
will automatically open out to his reclaimed vision. divine face to the devotee and only presents its delud-
There have, however, already arisen serious misun- ing aspect to the empiric pedant. The devotee talks ap-
derstandings regarding the proper interpretation of the parently the same language as the deluded empiric ped-
life and teachings of ®rla µhkura Bhaktivinoda. Those ant who has got by heart the vocabulary of the scrip-
who suppose they understand the meaning of his mes- tures. But notwithstanding the apparent identity of per-
sage without securing the guiding grace of the crya formance, one has no access to the reality while the other
are disposed to unduly favor the methods of empiric is absolutely free from all delusion.
study of his writings. There are persons who have caught Those who repeat the teachings of µhkura Bhaktivi-
by heart almost everything that he wrote without being noda from memory do not necessarily understand the
able to catch the least particle of his meaning. Such study meaning of the words they mechanically repeat. Those
cannot benefit those who are not prepared to act up to who can pass an empiric examination regarding the con-
the instructions lucidly conveyed by his words. There tents of his writings are not necessarily also self-real-

Second Ray É Forum
ized souls. They may not at all know the real meaning present the substantive truth and nothing but the sub-
of the words they have learned by the method of em- stantive truth. In the other case there is present the ap-
piric study. Take for example the name Ka. Every parent or misleading hypothesis and nothing but un-
reader of µhkura Bhaktivinodas works must be aware truth. The wording may have the same external appear-
that the Name manifests Himself on the lips of His serv- ance in both cases. The identical verses of the scriptures
ing devotees although He is inaccessible to our mun- may be recited by the devotee and the nondevotee, may
dane senses. It is one thing to pass the examination by be apparently misquoted by the nondevotee but the cor-
reproducing this true conclusion from the writings of responding values of the two processes remain always
µhkura Bhaktivinoda and quite another matter to real- categorically different. The devotee is right even when
ize the nature of the holy name of Ka by the process he apparently misquotes, the nondevotee is wrong even
conveyed by the words. when he quotes correctly the very words, chapter and
µhkura Bhaktivinoda did not want us to go to the verse of the scriptures.
clever mechanical reciter of the mundane sound for ob- It is not empiric wisdom that is the object of quest of
taining access to the transcendental name of Ka. Such the devotee. Those who read the scriptures for gather-
a person may be fully equipped with all the written ar- ing empiric wisdom will be pursuing a wild goose chase.
guments in explanation of the nature of the divine name. There are more than a few dupes of their own empiric
But if we listen to all these arguments from the dead scriptural erudition. These dupes have their admiring
source the words will only increase our delusion. The under-dupes. But the mutual admiration society of
very same words coming from the lips of the devotee dupes does not escape, by the mere weight of their num-
will have the diametrically opposite effect. Our empiric ber, the misfortunes due to the deliberate pursuit of the
judgment can never grasp the difference between the wrong course in accordance with the suggestions of our
two performances. The devotee is always right. The non- lower selves.
devotee in the shape of the empiric pedant is always What are the scriptures? They are nothing but the
and necessarily wrong. In the one case there is always record by the pure devotees of the divine message ap-
®rla Bhaktivinoda µhkura's family (®rla Bhaktisiddhnta Sarasvat µhkura top left)

Second Ray É Forum
pearing on the lips of the pure devotees. The message tee of Ka to learn about Him by submitting to listen
conveyed by the devotees is the same in all ages. The with an open mind to the transcendental sound appear-
words of the devotees are ever identical with the scrip- ing on His lips. Before we open any of the books penned
tures. Any meaning of the scriptures that belittles the by µhkura Bhaktivinoda we should do well to reflect a
function of the devotee who is the original communi- little on the attitude, with which as the indispensable
cant of the divine message contradicts its own claim to prerequisite, to approach its study. It is by neglecting to
be heard. Those who think that the Sanskrit language remember this fundamental principle that the empiric
in its lexicographical sense is the language of the divin- pedants find themselves so hopelessly puzzled in their
ity are as deluded as those who hold that the divine vain endeavor to reconcile the statements of the differ-
message is communicable through any other spoken dia- ent texts of the scriptures.
lects. The same difficulty is already in process of overtak-
All languages simultaneously express and hide the ing many of the so-called followers of µhkura Bhak-
absolute. The mundane face of all languages hides the tivinoda and for the same reason.
truth. The transcendental face of all sound expresses The person to whom the crya is pleased to transmit
nothing but the absolute. The pure devotee is the speaker his power to is alone in a position to convey the divine
of the transcendental language. The transcendental message. This constitutes the underlying principle of
sound makes His appearance on the lips of His pure the line of succession of the spiritual teachers. The crya
devotee. This is the direct, unambiguous appearance of thus authorized has no other duty than that of deliver-
divinity. On the lips of non-devotees the absolute al- ing intact the message received from all his predeces-
ways appears in His deluding aspect. To the pure devo- sors.
tee the absolute reveals Himself under all circumstances. There is no difference between the pronouncements
To the conditioned soul, if he is disposed to listen in a of one crya and another. All of them are perfect medi-
truly submissive spirit, the language of the pure devo- ums for the appearance of the divinity in the form of
tee can alone impart the knowledge of the absolute. The the transcendental name who is identical with His form,
conditioned soul mistakes the deluding for the real as- quality, activity and paraphernalia.
pect when he chooses to lend his ear to the nondevotee. The divinity is absolute knowledge. Absolute knowl-
This is the reason why the conditioned soul is warned edge has the character of indivisible unity. One particle
to avoid all association with non-devotees. of the absolute knowledge is capable of revealing all the
µhkura Bhaktivinoda is acknowledged by all his sin- potency of the divinity.
cere followers as possessing the above powers of the Those who want to understand the contents of the
pure devotee of Godhead. His words have to be received volumes penned by the piecemeal acquisitive method
from the lips of a pure devotee. If his words are listened applicable to deluding knowledge available to the mind
from the lips of a nondevotee they will certainly deceive. on the mundane plane, are bound to be self-deceived.
If his works are studied in the light of ones own worldly Those who are sincere seekers of the truth are alone eli-
experience their meaning will refuse to disclose itself to gible to find Him, in and through the proper method of
such readers. His works belong to the class of the eter- His quest.
nal revealed literature of the world and must be ap- In order to be put on the track of the absolute, listen-
proached for their right understanding through their ing to the words of the pure devotee is absolutely nec-
exposition by the pure devotee. If no help from the pure essary. The spoken word of the absolute is the absolute.
devotee is sought the works of µhkura Bhaktivinoda It is only the absolute who can give Himself away to the
will be grossly misunderstood by their readers. The at- constituents of His power. The absolute appears to the
tentive reader of those works will find that he is always listening ear of the conditioned soul in the form of the
directed to throw himself upon the mercy of the pure Name on the lips of the sdhu. This is the key to the whole
devotee if he is not to remain unwarrantably self-satis- position. The words of µhkura Bhaktivinoda direct the
fied by the deluding results of his wrong method of empiric pedant to discard his wrong method and incli-
study. nation on the threshold of the real quest of the absolute.
The writings of µhkura Bhaktivinoda are valuable If the pedant still chooses to carry his errors into the
because they demolish all empiric objections against ac- realm of the absolute truth he only marches by a decep-
cepting the only method of approaching the absolute in tive bypath into the regions of darker ignorance by his
the right way. They cannot and were never intended to arrogant study of the scriptures. The method offered by
give access to the absolute without help from the pure µhkura Bhaktivinoda is identical with the object of the
devotee of Ka. They direct the sincere inquirer of the quest. The method is not really grasped except by the
truth, as all the revealed scriptures do, to the pure devo- grace of the pure devotee. The arguments, indeed, are

Second Ray É Forum
these. But they can only corroborate, but can never be a norance as the pronouncements of aggressive sectari-
substitute for the word from the living source of the truth anism. The aggressive pronouncement of the concrete
who is no other than the pure devotee of Ka, the con- truth is the crying necessity of the moment for silencing
crete personal absolute. the aggressive propaganda of specific untruths that is
µhkura Bhaktivinodas greatest gift to the world con- being carried on all over the world by the preachers of
sists in this; that he has brought about the appearance empiric contrivances for the amelioration of the hard
of those pure devotees who are, at present, carrying on lot of conditioned souls. The empiric propaganda clothes
the movement of unalloyed devotion to the feet of ®r itself in the language of negative abstraction for delud-
Ka by their own wholetime spiritual service of the ing those who are engrossed in the selfish pursuit of
divinity. The purity of the soul is only analogously de- worldly enjoyment.
scribable by the resources of the mundane language. The But there is a positive and concrete function of the
highest ideal of empiric morality is no better than the pure soul which should not be perversely confounded
grossest wickedness to the transcendental perfect pu- with any utilitarian form of worldly activity. Mankind
rity of the bonafide devotee of the absolute. The word stands in need of that positive spiritual function of which
morality itself is a mischievous misnomer when it is the hypocritical impersonalists are in absolute ignorance.
applied to any quality of the conditioned soul. The hypo- The positive function of the soul harmonizes the claims
critical contentment with a negative attitude is part and of extreme selfishness with those of extreme self-abne-
parcel of the principle of undiluted immorality. gation in the society of pure souls even in this mundane
Those who pretend to recognize the divine mission world. In its concrete realizable form the function is per-
of µhkura Bhaktivinoda without aspiring to the un- fectly inaccessible to the empiric understanding. Its im-
conditional service of those pure souls who really fol- perfect and misleading conception alone is available by
low the teachings of the µhkura by the method enjoined the study of the scriptures to the conditioned soul that
by the scriptures and explained by µhkura is not helped by the causeless grace of the pure devo-
Bhaktivinoda in a way that is so eminently suited to the tees of Godhead É
requirements of the sophisticated mentality of the
present Age, only deceive themselves and their willing This article was submitted by:
victims by their hypocritical professions and perfor-
mances. These persons must not be confounded with World Vaiava Association
the bonafide members of the flock. World Headquarter Office
µhkura Bhaktivinoda has predicted the consumma- WVA 146 Gopevara Road
tion of religious unity of the world by the appearance of 281121Dist. Mathur
the only universal church which bears the eternal des-
ignation of the Brahma sampradya. He has given man-
kind the blessed assurance that all theistic churches will
shortly merge in the one eternal spiritual community The Empty Cowshed
by the grace of the Supreme Lord ®r Ka Caitanya.
The spiritual community is not circumscribed by the Letter from Mdhava Dsa
conditions of time and space, race and nationality. Man-
kind had been looking forward to this far-off divine Dhruva Mahrja, although he was only five years
event through the long ages. µhkura Bhaktivinoda has old, went to the forest to search for Lord Nryaa.
made the conception available in its practicable spiri- Nryaa was not unaware of his efforts. Nrada Muni
tual form to the open-minded empiricist who is prepared did not have any difficulties in finding him. Dhruva
to undergo the process of enlightenment. The keystone Mahrja obtained the Lord by the strength of his de-
of the arch has been laid which will afford the needed termination. He never thought for an instant that, Oh,
shelter to all awakened animation under its ample en- there is nothing in this forest except dangerous animals!
circling arms. Those who would thoughtlessly allow Perhaps, Nryaa stayed here in the past but things
their hollow pride of race, pseudo-knowledge or must have changed by now! Let me go and take shelter
pseudo-virtue to stand in the way of this long hoped- of some bogus person who will tell me what I want to
for consummation, would have to thank only themselves hear, and thus I will pass my life without undue com-
for not being incorporated into the spiritual society of motions.
all pure souls. Dhruva never thought this way and he was there-
These plain words need not be misrepresented by ar- fore successful in his spiritual life. He received the mercy
rogant persons who are full of the vanity of empiric ig- of a bonafide guru, Nrada, and then the darana of the

Second Ray É Forum
Lord. Mind and Intelligence

Putting unflinching faith in guru, sdhu, and stra the
Vaiavas hear this pastime and understand that Ka One day Mind resolved
always arranges for the success of his bhaktas, those who to give up Intelligence:
are sincerely hankering for him. The ®rmad-Bhgavatam
is full of prayers by great personalities for the associa- Intelligence, Mind admitted,
tion of the Lords pure devotees. Im tired of your complacence,
youre no longer needed,
Prahlda Mahrja prays, please, go away!
My dear Lord, now I have complete experience con- Mind, Intelligence reasoned,
cerning the worldly opulence, mystic power, longevity, Im glad we realize some difference,
and other material pleasures enjoyed by all living enti- proving all is not one,
ties from Lord Brahm down to the ant. As powerful and who likes a quitter?
time, You destroy them all. Therefore, I do not wish to
possess them. My dear Lord, I request You to place me Intelligence, Mind repeated,
in touch with Your pure devotee and let me serve him Im braindead with your flattery
as a sincere servant. (SB 7.9.24) and your meddling,
Im sick of your constant belittling.
Vtrsura prays,
Mind, Intelligence concluded,
O my Lord, my Master, I am wandering throughout Where will you go without my common sense?
this material world as a result of my fruitive activities,
therefore, I simply seek friendship in the association of Intelligence, Mind reminded,
Your pious and enlightened devotees. My attachment You are more right than wrong,
to my body, wife, children, and home is continuing by but I do not have to be put on the defense!
the spell of Your external energy, but I wish to be at-
tached to them no longer. Let my mind, my conscious- Mind, Intelligence now pleased,
ness, and everything I have be attached only to You. Give me one last chance!
(SB 6.11.27)
Intelligence, Mind concluded,
Yet the rviks say, Oh, now there are no more pure I no longer trust your cunning and
devotees, so we can not follow the recommendations of what you call better judgement!
the stra. We have to make a new system to accommo- Its a world of cheaters and the cheated!
date ourselves. The system that we have manufactured
is as good as the processes given by Ka Himself, and Mind, Intelligence relented,
our initiations are equal to the initiations given by pure What a shame, if without pure reason
devotees. It is extremely offensive to all Vaiavas. They we cannot work together with diversity,
have understood that it is useless to worship an unquali- together well go a longer way...
fied guru and that is to their credit. An empty cowshed
is better than a wicked cow. If they would simply pray Then Mind left Intelligence senseless,
for the association of pure devotees then everything not hearing as he madly sped away:
would be all right. Even if they did not find any asso-
ciation in this life, they would be sure to succeed in fu- Mind, dont degrade yourself, elevate
ture births. Instead they have abandoned their faith en- yourself, youve been the best of friends,
tirely. By means of a concocted theory they justify tak- dont be my worst enemy as well!
ing shelter of their own minds, because they are too
proud to accept the opulences of Kas devotees. Thus Intelligence then turned to False Ego
they have no shelter at all. With nothing left to say but What should we do?
É
Dsanudsa

Third Ray É Guru-tattva
The Divinity of the Guru

First published in the
Harmonist, August 24, 1933
Theism necessarily implies the distinctive personal- tude of enlightened faith and submission, the subject of
ity of the guru. If there is to be any real distinction be- the Divinity of the Guru.
tween God and man there must also be a means for
making this distinction possible. This third entity is the GuruA Double Personality
guru. He is the means.
There is another line of argument by which also the Let us now turn to the concrete reality Himself. The
personality of the guru can be entertained. This line of Guru Himself has a double personality. ®r Ka is
argument is concerned with the nature of worship. If served by ®r Rdhik and ®r Baladeva. There is a dis-
God and man exist separately from one another it be- tinction between the services rendered to ®r Ka by
comes also necessary to find out their relation ®r Baladeva and ®r Rdhik. The aspect of ®r
to one another. This gives rise to an endless Baladeva is subordinate to ®r Rdhik. The
series of considerations which is repre- aspect of the mastership of ®r Baladeva
sented by the conception of the divine has no authority over ®r Rdhik. ®r
power or akti. Man is subservient. Baladeva has His masters jurisdiction
God is absolute master. over entities that are collectively
Absolute subserviency is the called jva. Over the realm of the
characteristic quality of power. jvas ®r Baladeva rules with abso-
Between subserviency and mas- lute supremacy. This realm is di-
tership there should be an un- vided into the lower half of the
bridgeable gulf of separation, absolute sphere, Vaikuha, and
the one being separated from the shadow of the absolute
the other by the difference of sphere, namely, the mundane
functioning. But as nature ab- world.
hors a vacuum, the very basis ®r Baladeva is the object of
of thinking requires us to find worship of the entities of
out some principle of interme- Vaikuha. His domination is
diacy between the two. Guru or not directly exercized over the
the principle of this intermediacy concerns of the mundane world.
is absolute master as well as abso- The creation and government of
lute servant. In his relationship to the mundane world are the func-
man guru is absolute master. The tion of distinctive, divine persons
guru is the divine giver of efficient as emanating as His plenary portions
well as material relationship between the from ®r Baladeva. They are known as
master and his relative subservients. the puruas. The puruas are the transcen-
In his aspect of absolute servant the guru is dent creators and immanent sustainers of the
the source of all relative subservient entities. He is mundane world. There is also no direct contact even
the cause of the soul of man and of all spiritual entities between Them and this mundane world.
by whose help the soul of man is enabled to serve God
in and through the guru. In His aspect as master the MyThe Principle of Limitation and Ignorance
guru allows or disallows man the service of God. But
the guru is never disallowed the service of God. That aspect of the power of ®r Ka which serves
All these considerations have to be carefully kept in as the principle of limitation and ignorance enshroud-
ones mind if one is to approach with the proper atti- ing the jva is called my. Individual souls emanating

from ®r Baladeva are permitted the option of being dis- and for no other purpose except to do harm to himself
sociated from ®r Baladeva by the exercise of their free- and to others. ®r Ka, fortunately for us, knows full
dom of will. Jvas who choose to be separated from ®r well how to deal with such meaningless perversity,
Baladeva are, by the will of ®r Ka, deprived of the without Himself ceasing to be perfectly reasonable.
sight of ®r Baladeva by the contrivance of the deluding Instead of allowing the perverse soul to function in
potency which functions in this mundane world. Vaikuha, ®r Ka permits him to choose this mun-
My means that by which things are capable of be- dane realm for his permanent place of residence and
ing measured. In the realm of Vaikuha things are not the congenial sphere of his malicious activities. But as
measurable by the faculties of the jvas. It is only on the the soul can never be master, he is deluded into the be-
plane of my in this phenomenal world that it is pos- lief that it is quite open to him to aspire for the domina-
sible for the jva to comprehend anything by his unaided tion of this world. He is constantly tempted to accept
faculties. But such comprehension is useless for the real the offer of the Tantalus cup of unlimited enjoyment of
purposes of the jva in as much as it does not give him the so-called mundane felicities. These felicities them-
access to the real entity of anything. selves are proverbially, and are doled out to the miser-
The subject, object, as well as the process of knowl- able exiles from the realm of real felicity by a power that
edge in this world are a contrivance of the deluding en- has no intention of serving such unworthy masters. So
ergy for enabling jvas who are averse to ®r Baladeva to instead of the promised domination of the world man
have a plane of existence that is congenial for the prac- only receives the empty punishment of constantly bro-
tice of their aversion to ®r Baladeva. ken promises. He becomes in fact the slave of my, and
Those souls who are not with ®r Baladeva are neces- not her master. But he always chooses to suppose that
sarily against ®r Baladeva. The faculty of reason in man he is her present and would-be master.
is capable of going against itself. But as soon as it chooses
to do so, it cannot also claim to be reasonable. Objection to the Guru
An Objection to Fundamental Individuality
The Absolute Will
The principle of the individual soul is co-ultimate
The utimate reality is the personality who manifests with the Absolute Integer. There is room for both in the
Himself as the absolute will behind the activities of the final position. Any doctrine that tends to contentless
plenary, undivided, cognitive principle. The operations monism is a denial of the fundamental principle of in-
of the cognitive principle in the jva tend to lose all cog- telligence.
nitive value as soon as they cease to consciously mani- The proper employment of the faculty of judgment,
fest the divine will behind them. They cease to manifest that happens to be the prerogative that distinquishes
the guiding hand behind them as soon as the jva chooses man from all other entities of this world, is to seek to be
to become unreasonable. acquainted with the nature of the distinction in respect
It is not possible for the cognitive faculty of the jva to of function as between the Integer and the individual
function on its own unguided initiative. In other words, soul, jva, instead of seeking to perversely ignore the ex-
the will in man is not the master. The will in man is a istence of the distinction. There would be no necessity
will to choose to act. It is not free to encroach upon the of exercising ones judgment for any rational purpose if
equal freedom of choice of any other individual. When the only object of such functioning was to find the ef-
it chooses to suppose that it is the master and desires to fective method of committing the final suppression of
behave accordingly, it is degraded to the level of lim- this meaningless faculty by the attainment of the state
ited choice that prevails in this world. But the unrea- of complete mergence in the One.
sonable mastership that it thus chooses to have is a con- The objection to the guru is at the bottom an objection
tradiction in terms. It is not really mastership but the to the fundamental nature of individuality. If there is
deliberate stunting of itself by the sheer desire for the distinction between the individual soul and the Abso-
commission of suicide. It is malice against oneself and lute Integer also, in the final position there is necessar-
against all entities. It is the height of folly and the low- ily room also for the respective functions of both. The
est depth of possible degradation for reason in the jva. function of the Integer is, however, self-complete. The
It is not possible for the individual to avoid this degra- Integer is both master and servant. The function of the
dation till it agrees to submit to the guidance of the ab- absolute as servant is the function of the guru. As ser-
solute will in all sincerity. The jva is not the source of vant the absolute is the stay of the functions of all indi-
his own being. He does not become the source by merely vidual souls. The individual soul is an eternal,
wishing to be so, against the dictates of his own reason, dissociable infinitesimal potency of the absolute as ser-

vant, and not as master. As part of the potency of the

absolute servant, the individual soul is also servant of
the divine servant.
The form of the absolute as servant is necessarily dis-
tinct from his form as master. We thus get the specific
personality of the guru identical with that of the abso-
lute as servant. The absolute nature of the further dis-
tinction between the function of one individual and an-
other is established by the fact of their associated co-
existence in the function of the divine service of the guru.
Glossary
Absolute Integera perfect whole number, a num-

hare ka
hare ka
ber that is compete in itself, in other words, God is
One. God is for Himself and by Himself.
cognitive(the savit or cit potency) awareness.
commissionthe authority to perform a task or cer-
ka ka
tain duties.
contentlessvoidistic, or without content and subject.
co-ultimateco means mutually or jointly, and
ultimate means final or primary, thus co-ultimate
means mutually primary or jointly final.
hare hare
dissociateddeclare oneself separated from.
encroachintrude, especially on anothers territory
or rights.
entertainedgive attention or consideration to an
hare rma
idea, feeling, or proposal [not to be confused with one
of its other meanings, amused].
felicitiesa cause of happiness.
Guru Himselfrefers to svaya bhagavn ®r Ka,
the original Supreme Personality of Godhead [the pre-
vious Himself refers to ®r Ka also].
masterGod is the original guru.
perversitydeliberately or stubbornly departing
from what is reasonable or required.
hare rma
rma rma
precariousuncertain, dependent on chance.
proverbiallyas well known as a proverb (short,
pithy sayings that are in general use and are held to
embody a general truth), notorious.
hare hare
puruasMah-Viu, Garbhodakay Viu,
Krodakay Viu.
staysupport or shelter, the araya.
Tantalus cup[mythical Greek king who was con-
demned to stand in water that receded when he tried to
drink it and under branches that drew back when he
tried to pick its fruit] tantalize, torment or tease by the
sight or promise of what is unobtainable.
Theismbelief in the existence of a god or gods, es-
pecially a God that is revealed to man and sustaining a
personal relation to his souls.

Vysa Vetti N Vetti V

Vysadeva May Know or May Not Know
®rla Bhakti Rakaka ®rdhara Gosvm Mahrja
A Discussion on 5 March 1982
®rla ®rdhara Mahrja (SSM): So, Mahrja is the selected as the highest end in this Kali-yuga especially.
leading man, senior... But, speaking must be done in a proper way:
Devotee (D): He is the seniormost. ®rla Prabhupdas
[®rla Bhaktivednta Swm Mahrjas] first disciple. na yad vaca citra-pada harer yao
SSM: Yes, first disciple, and he has installed him there jagat-pavitra pragta karhicit
like a king. tad vyasa trtham uanti mnas
D: Yes, actually millions of people are coming to see na yatra has niramanty uikay
®rla Prabhupda now.
SSM: In a royal style he has installed him there. Those words which do not describe the glories of
D: So, we wanted to come and speak to you a little the Lord, who alone can sanctify the atmosphere of the
bit, because we are anxious for your blessings, and we whole universe, are considered by saintly persons to be
are more anxious that you understand us, what we are like unto a place of pilgrimage for crows. Since the all-
trying to do for Prabhupda... perfect persons are inhabitants of the transcendental
SSM: Who is talking? Yes, yes, Svm is a very sober abode, they do not derive any pleasure there. (SB 1.5.10)
man, and he does not speak much. Is it not?
D: Well, when one is a fool, if he opens his mouth tad-vg-visargo janatgha-viplavo
very much, he will be detected... yasmin prati-lokam abaddhavaty api
SSM: You speak a little slowly, I cant follow. That nmny anantasya yaokitni yat
was the cause, though I was requested by my Guru vanti gyanti ganti sdhava
Mahrja to go to the West, I didnt because I cant fol-
low the intonation of the Western pronunciation. This On the other hand, that literature which is full of
is a defect in me. descriptions of the transcendental glories of the name,
D: I said that I usually dont talk so much, because I fame, forms, pastimes, and so on, of the unlimited Su-
am a fool, and a fool can pass undetected, if he does not preme Lord is a different creation, full of transcenden-
open his mouth. tal words directed toward bringing about a revolution
2nd Devotee: Mahrja said that, I dont speak so in the impious lives of this worlds misdirected civiliza-
much, because, very humbly, he said, I am a fool. tion. Such transcendental literatures, even though im-
SSM: Fool? perfectly composed, are heard, sung, and accepted by
2nd D: Yes, and if he opens his mouth, then you can purified men who are thoroughly honest. (SB 1.5.11)
detect who is the fool. Only when the content of our speech, the subject mat-
SSM: Of course, it is in Kautila stra: tavat yao bati, ter of our speech is the Absoluteit may not be orna-
mukha yavat kiñcid n bhsate. But we are interested to mented, it may not be grammatically correct, or it may
talk about the Supreme Lord, and by that process all have any defect, it does not matter, but the theme must
undesirability within us may vanish. Take to krtana, be about the Absolute, and those sort of words we should
speak, that is our general advice. Speak always, and only always try to pronounce. It has been advised in
about Ka. Speaking means re-producing. Bhgavatam, in those ten selected stanzas that were given
When we speak something we cannot but be all-at- by Nrada to Vedavysa. That is the basis of ®rmad-
tentive. All-attentive. We cannot speak nonsense. So, Bhgavatam as we find it now. Gaura hari bol...Is your
when we speak, we must be all-attentive. It is difficult name given by your Gurudeva? And you say that you
to have concentration within, so preaching or speaking are afraid of krtana?
forcibly makes us concentrate on a particular call. Re- So, your krtana must be bonafide. We should not chant
production, so it cannot be nonsense to the public. I must unnecessary and insubstantial things. Whatever you
be alert in what I am speaking. In that way, it has been speak, speak the truth. We have to take it that way...

D: I am trying simply to remember what Prabhupda the internal affairs of the harem of the Lord? The
told me, and to stick to that instruction. queens? What audacity! But someone is forcing me, my
SSM: It is good. But at the same time we should think hand, forcing me to write all these things. But we are
that vysa vetti n vetti v, Vysadeva may know or may very low, we are so mean... They stood by that side.
not knowso Vysadeva who is considered to be a We are nothing, but He is everything.
aktyvea-avatra, who gave most of the revealed scrip- One gentleman of the Arya Samj asked me there in
tures, but still we see Devari Nrada has come and Karachi, the leader of the Arya Samj of the place, If
given strictures [critical or censorious remarks] to him. finite can know infinite, then He is not infinite. I could
In this way, that What you have given to the world so also answer him in his own coinIf the infinite can-
far, you have done positive mischief to the people. His not make Himself known to the finite, then He is not
guru is chastising him in that way. So, to understand infinite.
the words of gurudeva is not so very easy. It is infinite. nyam tm pravacena labhyo
Gurudeva is infinite. crya m vijnyn (SB 11.17.27, na medhay na bahun rutena
CC di-ll 1.46). In his words, he deals also with the yam evaia vute tena labhyas
infinite, and we cant put it under limitation, that we tasyaia m vivute tan svm
have finished what he wanted to give us, we have un-
derstood it, we have finished. We are always a student; The Lord in the heart cannot be known by argument,
we shall remain a student forever, because the infinite intelligence, or any amount of erudite learning. When
cannot be finished. We shall have to remain a student the jvtm turns its face towards the Lord and begins to
all through...all through...If we think that we have fin- serve Him, the Lord gives him the mercy to understand.
ished everything, then we are in the relativity of my, At that time the Lord Himself manifests before him as
not in the relativity of the infinite. r vigraha. (Kaha 1.2.23)
D: His instruction is always there...
SSM: Our Guru Mahrja told that he is a monitor [a Only one way, the way down. He can be met on the
school pupil] in a class, leader of the students. In his way down. We cannot meet Him by going up. Every-
Madras speech, in a written speech, he expressed, thing depends on Him. He is adhokaja, beyond the mun-
Bhaktisiddhnta Sarasvat Prabhu, he told that, I am dane senses.
a monitor. Something like that. We are all students, and D: That knowledge is coming down through guru.
will continue to be students, and we consider it to be SSM: Through guru, through scripture, we may not
fortunate to remain a student all along in our life. Cant think that guru is limited in a particular body, or in a
finish. None can finish. Even the highest devotees of particular mind. In Bhgavatam, Mahprabhu told, that
every type, they are also of the same opinion. They are every word is Ka, every word is infinite. We must
unsatisfied always. Unsatisfied that I am unable to do have to come in connection in the relativity of the infi-
real service to the Lord. This should be the attitude. nite. When Mahprabhu gave explanations of the
So far we have understood, we have come to under- tmrma loka in sixty-one ways, Santana Gosvm
stand the thing... said, Oh, You are the Lord infinite, You can give infi-
D: Prabhupda has given us so many, many volumes nite ways of meaning. Mahprabhu replied, Why do
of books, we cannot begin to understand all that he has you praise Me, Santana? Dont you know that ®rmad-
given us. Bhgavatam is Ka Himself, and every letter is Ka?
SSM: Yes, he did an extensive work. But its not a ques- Every part of the infinite is infinite. Not that any num-
tion of his side. We have to question it on our side. You ber of the finite can make infinite. So, we shall try to
are full, but I am such a fool that I cant understand your come very near the infinite, but, at the same time, we
fullness. That should be the attitude of a real student must be conscious that He is infinite, not finite. How-
of the spiritual world. Especially those that are students ever near I may aspire to come I shall always try to re-
of Ka consciousness. Mahprabhu Himself, He is main under the relativity of the infinite, in connection
saying, I have not a bit of divine love within Me. [na with the infinite.
prema gandhosti darpi harauCC. Madhya-ll, 5. 2.45] D: Yes, we accept Prabhupda that way, because he is
Kavirja Gosvm is posing that I am the worst of the our guru.
worst, the meanest of the mean. That is not a formal SSM: That is a material conception: mat gurusi jagat
statement only. That is a sincere feeling. And how he guru. My guru is jagat guru.
could produce such a magnanimous work? That expla- crya m vijnynOne should know the crya
nation is also given, Something is forcing me to write. to be My very self. (SB 11.17.27) A universal concep-
Santana Gosvm also said, Who am I to relate about tion we must have about our guru.

D: But that is the way he has taught us. to serve the infinite. ®rla Prabhupda has asked us to
SSM: Taught? No. He cannot have taught that. Our serve him by preaching all over the world, therefore our
Guru Mahrja once told that, If I am required to give movement is a preaching movement.
an explanation of this loka of Bhgavatam, crya m SSM: That is not a new thing. You are preaching,
vijnjnOne should know the crya to be My very alright. Alright, you are preaching as directed by your
self if I am under ne- Guru Mahrja, as much
cessity to explain this as you can catch, as you
loka, should I leave the can understand him, sin-
seat and run away? I shall cerely, you are to do. But
have to give an explana- there are so many like
tion of that very loka. you. We are also trying to
How? So, he might have move in the same way.
given an explanation of D: We are not saying
this loka and so many that we are the only ones,
other lokasthe guru is but we are trying to
infinite. He also says that preach...
his guru is infinite. In a SSM: We dont think
telescopic system, the in- you are the only one.
finite is going up. Every- There are so many, and
one thinks, in his place, they arent one; they are
that his guru is infinite. I of different stages...
am nothing, and every- From their different
thing is coming from my stages they are trying
guru. In this way, it is pos- their utmost, and some
sible. Otherwise, this is may not try also. Guru-
the sahajiy section that bhog is also there. Guru-
will say, I am guru, I am bhog, he wants to exploit
infinite. A guru never in the name of guru. That
says so. In Prakta-®ata- is also there, we find.
Duani, Madhvcrya has Guru-bhog, exploitation
written Myvda-®ata- of guru. It is also to be
Duani, so our Guru conceived, there may be.
M a h r j a , So, criticisms of many
Bhaktisiddhnta Saras- so-called gurus also in
vat µhkura, he has writ- the Gauya Maha, we
ten Prakta-®ata-Duani, have found...
®rla Bhakti Rakaka ®rdhara Gosvm Mahrja
there it is mentioned that D: I think you are mis-
the guru never says, I am guru, I am infinite. understanding...
D: No, no, Prabhupda never said that he was infi- SSM: I think you are making much of formality, ad-
nite, that he was God. But we can see God through him. ministration, and divorcing the very spirit from it. That
SSM: Of course, try to see...if you can see rightly then. is my understanding. You are all captured by the gran-
We must not think that we can see Guru Mahrja deur, the glamour, and not so much for the inner spirit
rightly, but as much as possible, for my condition. or truth...
D: But for my seeing, I am dependent on him. What- D: Personally, I have great affection, and I know that
ever he wants me to see, I will see. you had, that many of my Godbrothers...
SSM: We shall always try to think like that. At the SSM: Dont think that you have made a monopoly on
same time, we shall think that, I cannot attain the full- the truth, of the Absolute Truth. You few heads, you have
est degree. I shall try, I am out to try for that which is got monopoly, and it is the object of your trade, you think.
impossible, to know the infinite. I have come to try. But I am not such a fool to give recognition to the committee
I cant try, I fail when I try! That should be the healthy which is effected by a few heads like you. I consider you
attitude. I am trying, but I am not trying satisfactorily, students, all students, not professors. In my consideration,
so I am not getting, I am always in want... you are all students. And you will be healthy if you can
D: Our concern is not so much to know the infinite as think that you are students, and not professors...

Talks Between A Maulvi

And A Vaiava
First published in the
Harmonist, Vol. XXVIII No. 11 April, 1931.
I:You cannot say that truth revealed in the Bible is in return. The victory of the soul force over the physical
not higher than what is revealed in the Koran; still again, force is thus consummated. Love manifests itself in a
what is revealed in the Bhgavata is also not the highest. soul functioning in his full spiritual consciousness. All,
M:But Hazrat Muhammad was the last and great- in their relation to God, become the objects of love of
est Nabi. such a soul.
I:He might be the last, yet he might not be the great- Christ cannot be held to have succeeded among the
est. Again he might be the greatest, yet might not teach Israelites, Muhammad was more fortunate among a
the greatest. What parts will a professor show before a neighbouring people, the Arabs. While the latter effected
class of pupils not acquainted with the alphabet? The his object by making his enemies bleed under his stroke,
chronological order in the advent of the prophets does the former laid down his life on the cross with no less
not make any difference in the quality of their teach- powerful admonitionFather forgive them for they
ings. The latter differ with the different capacities of the know not what they are doing. Christ died, and with
taught. him died all that loved him. They died in the body to
History shows that when the Hindu Aryans were re- live in the spirit. For, says St. Paul, the love of Christ
citing ¬g-Veda hymns, the rest of humanity was being constraineth us; because we thus judge, that if one died
rocked in the spiritual cradle. The historians put this for all, then were all dead: And that he died for all, that
date at 4,000 B.C. But the people, versed in astrology, they which live should not henceforth live unto them-
take the date as far back as 10,000 B.C. Evidently these selves, but unto him which died for them and rose
two classes of human beings must at any time require again.
different treatments for their spiritual growths. An adult The followers of Muhammad wanted to live prop-
and an infant cannot be made to sit at the same dish. erly in the body also. Fight, says Muhammad, in the
Appearing as late as in the seventh century A.D. way of Allah with those who fight with you. And kill
Muham-mad had to deal with a class of people at a cer- them wherever you find them and drive them out from
tain stage of spiritual evolution. They were idolators, whence they drove you out. (Ch. II190-191). Thus
deifying matter, worshipping Lat, Monat, and Gora as while Muhammad advised his followers, Resist evil:
their original deities, till the number of their gods grew Thou shalt love thy neighbour, and hate thine enemy.
to be three hundred and sixty. Christ advised His followers without in any way con-
They observed national mourning if, by accident, any tradicting Muhammad, Resist not evil: love your en-
limb of any of these gods were broken. They understood emies, bless them that curse you, do good to them that
brute force more than anything else. They were divided hate you and pray for them which despitefully use you
into different tribes and these tribes were always fight- and persecute you. That ye may be the children of your
ing with one another. When Muhammad began to Father which is in heaven.
preach they firmly stood for their traditions and began M:Do you mean to say that Hazrat Muhammad
to conspire to put an end to his life. Muhammad averted mistook physical facts for spiritual ones?
the danger by taking to the sword. It was a necessity. I:I dont say that. He could not make any such mis-
What Christ did by love and suffering Muhammad did take. He did not resort to the sword as a method of
by love and violence. By the sword he gave them peace preaching his faith. It was a necessity for him to fight
and by the sword his followers maintained it. Even now with those who came with swords to turn out and kill
the custom prevails in the Muhammadan society of pun- the Muslims. He fought neither for conversion, nor for
ishing a social crime by the method of public flogging. booty, but to end persecution and establish religious
It is supposed by many that the sword aggravates the freedom. It was a necessity from another consideration.
peace-breaking tendencies. Whoever takes up the sword He had to deal with people in a very different way from
is supposed to break the peace. Again the sword, while that in which Christ dealt with them. Christs gospel of
it punishes the crime, leaves untouched the cause. Suf- love in that form would not at all have a chance with
fering love may also remove the cause and excite love these people who understood nothing better than physi-

cal force, and took material prosperity to be the emblem M: Dont mind the bad followers. By the religion of
of the spiritual. Though for smallness of number the fol- that section of his followers you cannot ascertain the reli-
lowers of Muhammad at first hesitated to risk their life gion of the prophet. With regard to the actual creeds of
in a battle with a large well-armed body of the enemies, the different prophets I think we cannot say any thing
Muhammad exhorted them to do so as ordained by Al- positively one way or the other.
lah. He says, Fighting is enjoined on you, and it is an I: It is true a tree is said to be known by its fruits. You
object of dislike to you; and it may be that you dislike a cannot deny that the whole nation showed this mental-
thing while it is good for you, and it may be that you ity. But they could not leave the sword which Muham-
love a thing while it is evil for you, and Allah knows, mad, compelled under certain circumstances, advised
while you do not know. (Ch. 11, 216) them to use. When any of the Muslim warriors commit-
The sword in the hand of Muhammad was like the ted an act of atrocity the whole nation acclaimed it. I shall
magical rod of Moses. He wrought miracles in the be glad, if you admit that Muhammads followers went
battles. With 313 ill-equipped and inexperienced men, astray as soon as Muhammad had passed away. They
he routed a large well-trained and well-equipped army aggressively fought with the Hindus and the Christians,
of Quaraish of Mecca at Badr. People began to flock to demolishing their temples and churches and building
his camp. It was more the love for fighting and collect- mosques in their stead. Are you prepared to characterise
ing booty, than his faith, that attracted those people in all these activities as un-Islamic?
such large numbers. Islam began to manifest more as a I can give you from our own scriptures as instance how
power than as a faith. Soon after Muhammad had passed the prophets teach different things at different times. Lord
away his followers began to strike terror into the hearts Buddha has been described as a plenary manifestation of
of all by their cry, Allah ho Akbar! which losing all its Viu in our scriptures. He is said to have preached a
spiritual significance became merely a war cry. The vast religion without having any reference to the Vedas. This
territory extending from Spain in the west to Burma in is the view of Buddhas own followers in the historical
the east felt the weight of their arms. Many forceful con- period. And why?
versions were made and many abominable atrocities The Hindus at the time misunderstood the teachings
were committed during all this time. It was all against of the Vedas and were bathing their altars with blood of
the Koran and the pious wish of the prophet. For the animals, nay of human beings. No religion can claim a
Koran says, Fight in the way of Allah with those who high altitude that does not provide for the safety of the
fight with you, and do not exceed the limits; surely Al- lives of the lower order. Slaughter of animals for food as
lah does not love those who exceed the limits. And kill well as for sacrifice is abominable. Whole India turned
them wherever you find them, and drive them out from Buddhist. There was no altar to receive the blood of the
whence they drove you. But if they desist you must also animals, and no house to cook fish or meat. The object
desist. And fight with them until there is no persecu- for which He came was achieved and He passed away.
tion; but if they desist then there should be no hostility The people, however, could not be left for a long time
except against the oppressors. (Ch. 11, 190-193) without Godhead to love. ®akarcrya, who is no other
Against all these clear injunctions of the Koran they than ®iva, then appeared on the scene by the command
began to fight aggressively with all the neighbouring of Viu. He showed the way how to investigate into the
nations. Instead of fighting in the way of Allah they be- truth with the help of the scriptures. People began to
gan to fight in their own way. They fought these wars worship the Vedas again. India then got rid of Buddhism.
as jehad bringing untold sufferings upon millions, who Now should we take to Buddhism again? Certainly
were either defenceless or ill-defended, but certainly not not; for in that case we would be attempting to go back.
aggressive. Muhammad fought to end persecution and Our scriptures also prohibit it.
to establish religious freedom. But his followers began In the same way a follower of Islam who should fol-
to fight and to establish religious intolerance. low Muhammad and respect the Koran, must not aggres-
Everywhere they were indeed, dreaded and not loved; sively fight nor encourage others to fight with anyone
though they themselves held in esteem all their mili- under the pretext of a jehad. If anyone does so, he has but
tary achievements as the emblem of spiritual progress a lip-deep loyalty to the teachings of the Koran.
leading them to behest. In fact the gospel of love that At the same time it is no harm if any one thinks a par-
Muhammad wanted to preach, was entirely lost upon ticular form of revealed worship, to be the best, and sticks
many of his followers. It is now very difficult to say to it. But he surely commits an unpardonable offense
whether by Islam as it was practised by most of the kings when he demands a general acceptance of his faith. It is
and conquerors that we would understand making of wrong because, as I have already told you, people differ
peace or breaking of peace. in spiritual gradation.

The apparently different teachings of the different tion of Godhead we should not look for flesh-and-blood
prophets are really not different as regards to their fun- relation. Such relation does not obtain in that place of
damental principles. After we have received a sufficient spiritual consciousness in which Christ lives. Things of
measure of spiritual culture we should see all these dif- the spiritual plane must not be confounded with those
ferent religions reconciled. We should then consider it of the physical one, though they are expressed in hu-
practicable for a Hindu, a Christian and a Muhammadan man language. In the former, spirit responds to spirit,
to be shaking hands with one another. but in the latter, intercourse is possible only through the
Though prophets appear at different times in differ- medium of matter. Matter is never sanctified into spirit
ent places, yet one does not come to annul the teachings nor does spirit degrade into matter. Spirit descends in
of another. Nay, one practically preaches the doctrine of the matter, but he should never be designated after the
those that went before him and will come after him. Thus flesh. It is a sin to know a prophet after the flesh. When
in Ampara in sura baiena we get two ayats . . .2. Rasulum the people made mention of Christ as the son of David,
sinallahe italu suhufan motaha-haratan fiha kutubun, Christ told them, How then doth David in spirit call
kaiimaha. 3. Ama takar chakal Lajina ootul kitaba illa mimbade Him Lord? The Lord said unto my Lord: "Sit thou on
ma ja-at homol bai-illahawhich means, He who is sent My right hand, till I make thine enemies thy footstool.
by Godhead recites all the holy documents where there If David then call Him Lord, how is He his son?
are firm truths. Any theistic philosophy must seek out relation be-
In Chapter 2, verse 136 it has been definitely laid down tween soul and soul, and between soul and Godhead.
The former is automatically settled when the latter is
settled. Love your brothers because you are the sons of
the same father. Christ not only designates himself as
the son of God but designates all as such. If you love
God as Father, you must love all as your brothers. If you
love Him as the creator, you must love all that are cre-
ated by Him. If you love Him as the Lord, you must
love all as His servants. Certainly the love shown into
Him as father is much intenser than all the rest...
The Harmonist, Vol. XXVIII No. 12 1931 April, 1931
Again the Vedic sonhood conception of Godhead

stages love on a still higher pedestal. In all the stages
enumerated above, love is controlled by fear of punish-
A Maulvi studying the Koran in search of the Absolute Truth ment and hope of reward. If you do not do what you are
commanded to do then you are thrown into the hell or
that Islamic baptism requires a belief in all the prophets dojak; and if you do what you are commanded to do,
of the world. We here below state the verse in the trans- then you are raised to the heaven or behest. In the hell
lation of Maulvi Muhammad Ali, M. A., LL. B., Say: the unbelievers along with stones are made the fuel of
we believe in Allah and (in) that which has been revealed the fire. (Ch. II, 24Koran). In the heaven the believers
to us, and (in) that which was revealed to Abraham will have gardens abounding in beautiful rivers, and,
and Ismael and Issac and Jacob and the tribes, and (in) young girls for their wives. (Ch. II, 25Koran). These
that which was given to Moses and Jesus, and (in) that mark the initial stage in the service of Godhead. The
which was given to the prophets from their Lord, we do real service does not manifest at this stage. Fear of pun-
not make any distinction between any of them, and to ishment and hope of reward keep the servant on the
him do we submit. By Prophets from their Lord he way. He refrains from doing wrong, and that is all. What
wants us to understand prophets of the world, proph- little service he attempts to do in this stage is, therefore,
ets of all nations and all ages. as yet hardly spontaneous. And he does so more for his
Evidently you do not sufficiently respect your prophet, own ease than for the pleasure of his Lord.
if you dishonor others. You dishonor the Koran if you In Nandas affection for Ka there is no self-seek-
dishonor the Bible or the Bhgavata. All are His prophets ing and there cannot be any self-seeking. The love in
and all are His books. this stage is spontaneous, and because the element of
The imperfection which you see in Christianity is, in fear that naturally arises from the idea of greatness of
fact, no imperfection. In Christs fatherhood concep- the object of love is being entirely absent in this stage,

love expresses itself unchecked and fully. Again the fa- born in the worldly sense and being born He dies not.
ther, having nothing to fear or hope from his son, his In the Gt (4.9 & 9.11) Ka says, My birth and ac-
service is spontaneous and most disinterested. He takes tions connected therewith are all transcendental. Those
every care of his Lord, but expects none from Him in who know them for what they are in reality, come to
return. He must serve Him. It does not matter whether Me. Fools hold that I was formless but have recently
he is put in the hell or in the heaven. He serves Him, assumed this form. They do not know that I, in this form,
that is all. Such complete service is not possible unless eternally exist. I simply manifest My form on this earth.
the Lord be made to hold a position much inferior to And this I can do.
that of His servant. It is a singular triumph for the ser- Godhead does not come down in the human form
vant, a singular triumph for love, in which Godhead, to only to allow His servants to hold communion with Him.
please His servant, comes down to such a level to ac- Those who are capable of holding communion with
cept. Godhead, will see Him in
There is one Nanda His own form whether
but also innumerable He comes down on this
souls who are privileged earth or remains beyond
to serve Nanda. Whoever the ken of mortals in His
attains such a spiritual eternal abode of Vaiku-
height is enlightened re- ha. Ka may also be
garding the real nature of moving among us in His
the love of Nanda for his own divine form yet we
son and is privileged to may not hold any com-
experience actual father- munion with Him. Not
ly affection for Ka endowed with spiritual
without identifying him- sight, we will not know
self with Nanda or Yao- that He, in that form, is
d. There are innumer- fully divine. So, seeing
able persons sharing the Him, we see Him not.
love of Nanda for God- This is due to my or the
head, as counterparts of power of illusion that He
Nanda in that spiritual exercises upon the bound
plane which has been souls.
designated in our scrip- M:I say, dont you
tures as Vraja Dhma. put some limitations on
Even here on earth there Him, when you give Him
may be persons who a form and locate Him in
have attained to the sight a particular place?
of Godhead as son of I:On the contrary we
Nanda. Godhead ap- bring Him under limi-
pears before their minds tation when we deny
in the figure of the be- Him a form. We can nei-
loved son of Nanda, the ther give Him a form nor
beautiful pastoral lad, can we deny Him any. In
Ka. both cases we shall be
When Ka chooses guilty of mental specula-
to manifest Himself on Nmcrya Haridsa µhkura was a Muslim born Vaiava tion. Godhead is what
earth, He is ever born in He is, and not what we
the household of Nanda or Vasudeva. But it is a mistake want to take Him. If He has a form we must not deny it,
to suppose that He is born in the physical sense of the and if He has not, then we must not create any. In the
term. No earthly womb can bear Him. But that He ap- scriptures He has been revealed with a form. His is cer-
pears to be born is not also mere hallucination. We see tainly a transcendental form, made of the same elements
what is really a divine event. Actually, we do not know of which He is made and unlike our body which is dif-
the ways of Godhead as they really are, and we cannot ferent from our soul, He and His form are one, an indi-
know them except by His grace. Being born He is not visible whole. Not only He but all the angels that live

with Him, have such a form. In the Bible we find, God- believe what is revealed to us and we would believe
head has created man after His own image. This shows what is not revealed to us. Torture on faith is everywhere.
that Godhead has human form. But in this form He is If we put up with it in one place we must put up with it
also omnipresent. in another.
M:It is very difficult to believe that He appears to M:We have reason. Shall we not exercise it?
His devotees in a particular form. It may be hallucina- I:We have; but how far can we trust it? Can we bring
tion as well. our intellect to bear upon a realm where it cannot go?
I:It may not also be so. Do you mean to say that The conditioned souls must have divine light to guide
Hazrat Muhammad was under hallucination, when He them. Muhammad is reported to have said to his writ-
heard Gabriel talking to Him, when he saw nur elahi ers, Write what I tell you to write, but dont write what
(light of Godhead) and fainted? Were the twelve dis- I say and why? Because human reasoning is defective,
ciples of Christ under hallucination, when they saw but divine reasoning is not so.
Christ, felt Him, talked with Him after His resurrection? Now, with regard to respect for creatures of a lower
Were Moses, Aaron, Abraham and many others of the order, the Vedas are ahead of all. They want us to have
Old Testament under hallucination when they heard God- respect for all of them, for they are also souls enmeshed
head talking from a veil of cloud? If Muhammad could in different physical forms. The Koran in one place tells
see nur elahi, Nanda and others could see Ka in the us to practice pure diet. But it is doubtful if it excludes
nur elahi. If you believe in one place you should believe meat and fish. Probably Muhammad advises his follow-
in another. If ear has heard Him, eye has also seen Him. ers to take them as halal or pure food. Blood, according
Of course He is not to be perceived by this eye or this to Lord Caitanya, is an impure food, and it must, on no
ear. We will have to acquire other eyes and other ears. account, under any pretext, be taken as food. Such a diet,
We must not adopt the grapes-are-sour argument in by justifying malice in a palpable form, incapacitates
our spiritual investigation. the consumer for spiritual thinking.
Again it is not the question of our perceiving Him, M:Thanks. It is getting late. I am very glad to have
but it is the question of His allowing us to perceive Him. had a talk with you. I have not made any comparative
We must remain contented with that much perception study of different religions. We shall meet another day.
of Him as much He, out of His overwhelming mercy, Now, one thing. Do all Hindus interpret the Vedas like
allows us to have. Therefore, stop where you are, but do you?
not say, 'thus far and no farther. I:You cant say if all Muhammadans think like you.
Now with regard to the question of Brahm and ®iva A true Hindu, a sincere follower of the Vedas, must think
sharing in godly virtues; our scriptures do not set them in the proper way...
up as Kas equals. They are agents of Him. You also I thank you for the opportunity you have afforded
believe in the existence of a host of angels as His agents. me to serve you. I shall be always at your service.
Brahm and ®iva are nothing but angels possessing vary- Goodbye.
ing measures of the divine potency. They carry out His Glossary
mandates, but do not, and cannot, initiate a new policy
in their respective spheres of activities. The supreme Note: The Original title of these articles was A Talk With
Lord Ka delegates certain powers to them to enable A Maulvi. This issue incorporates all three talks. To see the
them to discharge their duties. Those jvas of one cre- harmonious adjustments between Vaiavism (sometimes
ation who are found spiritually fittest, are appointed as called Hinduism by Muslims and Christians) and Islam
Brahm and ®iva in the next creation after dissolution. gives fresh hope that different religions can live co-opera-
Then what is the harm of believing in the existence of tively and peacefully side by side with religious tolerance.
such a class of jvas with exceptional abilities to do the A true Hindu is a sincere follower of the Vedas.
will of their Lord? Every one of the angels exercises in a
more or less extent, godly powers. Moses, Christ, Koran (originally written Quran) the Islamic sacred
Muhammad are supposed to have exercised them. book, believed to be the word of God as dictated to
M:Thats a torture upon faith. Muhammad and written down in Arabic. As to the Chris-
I:Aye, it is so. We shall go by faith and not by sight. tians the Bible is their sacred book, to the Muslims the Koran
Verification of spiritual facts is impossible on the mate- is their sacred book, and to the Vaiavas the Bhgavata or
rial plane of consciousness. On the spiritual plane of ®rmad Bhgavatam is their sacred book.
consciousness they are seen as they are believed. So long MaulviA Muslim theologian; a scholar of Islam law
as we are not endowed with spiritual vision, we must Nabia Nawab, the title of a distinguished Muslim in
accept them as they are represented to us. We would Pakistan

Distinct Similarities Between

Buddha and crya ®akara
Introduction
In the last article the Two Buddhas concept was pre- in order to bewilder the world and give protection to
sented, and ®rla Bhakti Prajñna Keava Gosvm the cows, He appeared as the son of Añjana or Ajina in
Mahrja uncovered it by the process of aitihya or his- the province of Gay. Agni Pura, Vyu Pura, Skanda
torical tradition and references. Now, because aitihya or Pura, and so on, have all described Him. He preached
historical tradition is not always acceptable to the against the yajñas or sacrifices of horses, cows, and other
masses, he will present the philosophies of ®kya-siha living entities. He was the day-mrti, or divine personi-
or Gautama Buddha and ®akarcrya, the founder of fication of mercy of the Lord.
myvda, or impersonalism, side by side, showing them Some people have thought that Gautama, the son of
as essentially the same. It is essential to understand how King ®uddhodhana of Kapilavastu, Nepal, is the Su-
®akarcrya has spread his philosophy of myvda. preme Personality or Lord Buddha, but this idea is a
In the beginning, it may be valid for someone to ask, widespread mistake. Gautama Buddha was a jva, a liv-
What is the purpose of harping on the same string about ing entity. He was opposed to the Vedas and preached
two different Buddhas? an atheistic type of bauddha dharma. Gautama Buddhas
Two points here must be thoroughly clear. First, the place of worship where he achieved buddhahood or en-
original ninth Viu avatra Buddha was a ll-avatra lightenment and Bhagavn Buddhas appearance place
of Ka. Therefore, Lord Buddhas purpose for descend- are there in Gay. Even today that same bodhi or ppal
ing, although similar, was essentially different from tree is to be seen there.
®kya-siha or Gautama Buddhas meditative realiza-
tions and what he preached. Lord Buddhas purpose was The second and most important point was stated in
to firmly re-establish a secondary or sub-religious prin- the final paragraph of the last article in the Rays of the
ciple. That is, He preached the philosophy of ahis, non- Harmonist. It was italicized for emphasis: Certainly, by
violence to animals and other living entities. This same historical standards this difference of opinion may appear
principle was inculcated into the philosophy of Gautama slight, nevertheless, the subject of the qualifications of a guru
Buddha. In ®r Bhgavatmta-Ka, ®rla Vivantha are absolutely necessary to be discussed. Gautama Bud-
Cakravart µhkura lists Buddha as one of the twenty- dha had no disciplic succession. He was not connected
five ll-avatras. In his Ka-prakik-vtti or Hindi com- to the previous Lord Buddha by any guru-parampar.
mentary on this book, ®rmad Bhaktivednta Nryaa Lord Buddha was a ll-avatra. Therefore, their philoso-
Mahrja, writes: phies were different in their conclusions. In the Brahma
Ymala it is stated, quoted from the Bhakti-Rasmta-
kali-yugke prrambh mei atydhika nstiko aur Sindhu (1.2.101):
adhrmkoke baa jne para, unko mohita kara jagatk rakke
liye gay pradea mei añjana y ajinke putrake rp mei ruti-smti-prdi-pañcartra-vidhi vin
virbht hua the. agni-pura, vyu-pura, skanda-purdi aikntik harer-bhaktir-utptyaiva kalpate
ink ullekha py jt he. inho yajño mei do jnevl pau-
balik ghora virodha kiy th, ye dayk mrti the. Overzealous concern and practice of bhakti, by dis-
kucha loga kapilavastuke rj uddhodhanke putra regarding the prescriptions and injunctions of the ruti,
gautamko h bhagavn buddha mnte hai, kintu yaha mata smti, puras, pañcartra, and so on, simply become a
savarth bhrnta hai. gautam buddha jva hai. inhone veda- disturbance to society.
virodha nstik bauddh-dharmk pracr kiy hai. in gautam
buddhne gaymei bhagavad-buddhke virbhav y rdhan Thus, this overzealous mood and subsequent specu-
sthal par buddhatvak prpti k th. vah j bh bodhi-va- lative practices can be seen to be an improper under-
vkak daran hot hai. standing of both vaidhi-sdhan-bhakti and rgnug-
At the beginning of Kali-yuga, in this age overrun sdhan-bhakti. The next verse (BRS 1.2.102) attempts to
with atheism and irreligious principles, it is known that, do away with such errant tendencies altogether:

bhaktir-aikntik-veyam-vicrt pratyate and the cheating propensity of which the foremost is

vastutas tu tath naiva yad-stryat-ekate moka, a desire for liberation, the goal of all jñns. With-
out a parampar, Gautama Buddha had no way of verify-
For lack of proper judgment, such bhakti only appears ing his meditations, so he preached an anti-Vedic doc-
to be overzealous, but actually there is no bhakti at all trine. Now, we will see how ®rla Bhakti Prajñna Keava
and consequently no overzealouness in it, because it is Mahrja shows how ®akarcrya took Gautama
found to be antagonistic to all the stras or scriptural Buddhas same philosophy of naturalism, used the same
injuntions. concepts with different word coatings, and then supplied
Vedic meanings to the scriptures, thus leading the people
Thus, we begin to perceive the importance of the back to the Vedas. It was a masterful plan that would set
bonafide guru-parampar. It is a simple, easy, and direct the stage for showing the supreme glories of Vaiavism
method for verifying the validity of ones judgments of that such cryas like Rmnujcrya, Madhvcrya, and
truth. It is a way to free us from our calculative mentality Mahprabhu ®r Caitanya, would follow up on. ed.
liberation. One who merges into the spiritual auras of

Ka, known as the impersonal Brahman effulgence,
does not fully develop his spiritual body. But one who
fully develops his spiritual existence becomes an asso-
ciate of Nryaa or Ka in different spiritual abodes.
One who enters into the abode of Nryaa develops a
spiritual form exactly like Nryaas (four-handed),
and one who enters into the highest spiritual abode of
Ka, known as Goloka Vndvana, develops a spiri-
tual form of two hands like Kas. ®akara, as an in-
carnation of Lord ®iva, knows all these spiritual exist-
ences, but he did not disclose them to his then Buddhist
followers because it was impossible for them to know
about the spiritual world. Lord Buddha preached that
void is the ultimate goal, so how could his followers
understand spiritual variegatedness? Therefore ®akara
said, brahma satya jagan mithy, or, material variega-
tedness is false but spiritual variegatedness is fact. In
the Padma Pura Lord ®iva has admitted that he had to
preach the philosophy of my, or illusion, in the Kali-
yuga as another edition of the void philosophy of
Buddha. He had to do this by the order of the Lord for
specific reasons. He disclosed his real mind, however,
by recommending that people worship Ka, for no
one can be saved simply by mental speculations com-
posed of word jugglery and grammatical maneuvers.
®akara appeared in 786 A.D. and disappeared 818 A.D. ®akara further instructs:
As stated in the Bhagavad-Gt (4.9), Kas birth and bhaja govinda bhaja govinda
activities are mysterious and transcendental, and there- bhaja govindam mha-mate
fore only the devotees of Ka can know them perfectly. samprpte sannihite kle
®akara was not such a fool that he would accept Ka na hi na hi rakati uk-karae
as an ordinary man and at the same time offer Him all
devotional obeisances, knowing Him as the son of You intellectual fools, just worship Govinda, just
Devak and Vasudeva. According to the Bhagavad-Gt, worship Govinda, just worship Govinda. Your gram-
only by knowing the transcendental birth and activities matical knowledge and word jugglery will not save you
of Ka can one attain liberation by acquiring a spiri- at the time of death.
tual form like Kas. There are five different kinds of (Science of Self-Realization, Ch. 3)

Distinct Similarities in
Buddha and crya ®akara
In Accordance with the Buddhist Philosophy, ®akara was a Buddhist
O Viupda
®r ®rmad Bhakti Prajñna Keava Gosvm Mahrja
From tions and historical instructions, we will find many simi-

Myvdera Jvan larities between ®akaras philosophy and Buddhas.
The Life Story of Myvda Nevertheless, if we only substantiate ®akaras philoso-
phy as covered Buddhism through history and tradi-
(Impersonalism)
tion, we will simply bring on the protests of the
or
myvds or impersonalists. Just to remove such objec-
Vaiava Vijaya tions and satisfy our own objective ends we are culling
The Supreme Glories of The Vaiava through both ®akaras siddhnta and Buddhas siddhnta
(Personalism) to show they are in agreement. Exactly how the present-
day mainstream school of thought of the myvda or
Kior Mohana Capdhyya, an established Bud- impersonalists life has gradually developed and flour-
dhist, declared in writing in his Prajñ-Pramit Stra ished, having become the status quo or the acceptable
on page 177: The nya, that is, the voidistic state of the normwe are humbly submitting to our readers to be-
Buddhists, and the brahma or ethereal plane of the Hin- come acquainted with.
dus (of ®ankarcrya) are not different. Therefore, the Prakti or nature is my, or an aspect of my. There-
Buddhists nyavda, the philosophy of voidism or ni- fore, if Buddhas prakti-vda, naturalism, is also said to
hilism, and the Hindus or ®akaras brahmavda, the be myvda, then they are, of course, nondifferent. The
philosophy of monism, are simply different words that dhtu (root of a word) of budh plus the kartvcya (active
mean the same thing. voice), ktais buddha. The meaning of the root budh de-
Nobody differs in the opinion that Kior Mohana was notes intelligence or knowledge. Buddha is that knowl-
a leading supporter of the Buddhist dharma. He substan- edge which appears from the womb of my and is thus
tiated in his book that crya ®akaras doctrine and called myvda. In fact, following the appearance of
Buddhas doctrine were the same. The snkhya philoso- Gautama, myvda assumed its distinct shape and was
phers and paitas led by Vijñna Bhiku, the ptajala preached and proselytized throughout the world. The
philosophers and yogs, the Vednta philosophers, and advaitavda of the previous Buddha era and the advaitavda
so many cryas like ®r Rmnuja, ®rla Madhva, ®rla of the present-day Buddha and ®akararcrya are completely
Jva Gosvm, ®r Vallabhcrya, ®rla Kadsa different. However, at this time, we will show ®akaras
Kavirja Gosvm, ®rla Baladeva Vidybhaa, and and Buddhas philosophical unity. Jagat, the material
even Buddhist paitas have also supported ®akaras universe, brahma, the ethereal plane of light, nya, the
method of analysis to be like Buddhas. ®akara him- void, and the unity between the path of moka, libera-
self displayed so much honor and respect towards Bud- tion, and nya, and so on, are the topics relating to Bud-
dha as we have previously mentioned. Various Puras dha and ®akaras philosophy that are not differenti-
have ascertained the philosophy of ®ankara as ated betweenthey are described as follows:
pracchanna bauddha-vda, covered or disguised Bud- 1) Buddhas Opinion is Jagat Mithy, the Universe is
dhism. ®akaras mass of followers have interpreted the False.
irrefutability of these Puric lokas in a deceptive way. Jagat, the universe, and the principle of nya, the void
Actually though, there is no appropriate reason for them or zero, are the same in Buddhas opinion. The begin-
to have cast aside these lokas. ning of the universe is asat, temporal, that is, nya and
Siddhntic Conclusions by the asat-svarpa or essential identity of the temporal in
Buddha and ®akara are in Agreement the end is also essentially nya. That which is asat in
By examining all kinds of aitihyams or various tradi- the beginning and asat in the end must be asat or nya

in the middle. The form of kla, time, has not been the Daaka he also says: na jgran na me svapnako v suuptirna
least accounted for. ®nya at the beginning and nya at viva. Thus, in this sentence, ®akarcrya has divided
the end is the only consideration. Atta, past, is nya; up the universe like Buddha. Furthermore, he has said:
bhaviya, future, is nya; and what is between both,
vartmna, present, is nya. They explain, Present is bhtda vivam-tmany-asatya
none other than timepast and future is just another satya-jñnnanda-rpea vimoht
name for it. Any phrase before it is spoken is future, nidr-maht svapnavat tan na satya
and the moment after it is spoken, together, it is past. uddha pro nitya eka ivoham
Therefore, the present is not able to be traced out at any (tma-prapañcaka, 3rd loka, ®akara)
time. Maintaining this line of reasoning, the Buddhists
want to prove that the present conception of the uni- That is, tan na satya, svapnavatthe world is not real,
verse is null and void. it is asat, temporary, and mithy, false, like a dream. The
We say, if Rma has lived, is existence of the world is perceived
this not sheer enough proof of as a dreamlike sleep only. Actually,
Rmas existence? Having said the it is not real.
name of Rma, must there be no Saskra, inborn nature, and
person with that name? Thus, for svapna, dreamBuddha has espe-
that matter, must we even accept cially remarked about the saskra,
the giver of this reasoning for the or inborn nature, of the world in
present time? In fact, when we as- several places. crya ®akara ex-
sume the existence of time, then pressed that the world is mani-
present, past, and future are also fested as svapnera, dreamlike, only.
there. In any case, in Buddhist on- Actually, saskra and svapna indi-
tology, the tri-kla or threefold as- cate the same conception, because
pect of universal time is accepted both saskra and svapna evolve
as mithy, false. crya ®akara from the imagination. Whenever a
also has accepted this opinionit dream is perceived as substantially
is clearly shown herein: real, then ones inborn nature is its
primary cause. This is the opinion
2) ®akaras Opinion is also Ja- of philosophers. Although ®aka-
gat Mithy, the Universe is False ras Vednta-Stra commentary at-
crya ®akara, following in the tacked the principle of saskra of
footsteps of Buddha, accepted the the Buddhists, still he subtly con-
principle of the cause of the jagat sidered the perception of the world
or universe as tri-kla-nya, three- to be like a dream and the principle
fold timelessness or void. He called of saskra to be the samethe sole
it avidy, forgetfulness or igno- difference being in the words only.
rance. This avidy is an immense, ®kya-Siha Gautama Buddha
inexpressible principle of the sad- Avidy nescience and igno-
asad, real and temporary, relationship. In ®r ®akaras rance,
book, Ajñna-bodin, the jagat is mentioned; if it is dis- and the Tri-kla-nya, the timeless void.
cussed here, this topics meaning will become more un-
derstandable. His eighth sentence says: crya ®akaras cause of the world is avidysad-
asat-vilakaa-anirvacanyatverathe inexpressable na-
bho bhagavn! yad bhrama-mtra-siddhi tat ki ture of the sad-asatin this way, it is not even slightly
satyam? are yath indra-jla payati jana, vyghra- different from the tri-kla-nya, the threefold timeless-
jalata-di asatyatay prati-bhti kim? indra-jla-bhrame ness or void, of the Buddhists. He said it is like the ex-
nivtte sati sarva mithyeti jnti. idantu sarvem- ample between abalone, the mother-of-pearl oyster, and
anubhava-siddhim. silver. Silver is comparable to avidy, born of ignorance;
therefore, this silvery jñna is only an illumination. An
In these sentences he calls the jagat a bhrama, or illu- illuminated thing only lasts for a while; in the Buddhists
sory mistake, and thus everything is mithy, falsely per- idea it is only a flicker. Namely, knowledge that is mo-
ceived like a jugglers magic. In the sixth loka of Nirva- mentarily silvery is merely ignorance. Past, future, and

present, these three times are imperceptible, an igno-
rance or nescience that is not real, only false. The emi-
nent writer, Rjendrantha Ghoa Mahodaya, who pub-
lished Advaita Siddhi, once put forth an amazing expla-
nation while commenting on crya ®akarahe re-
marked, That which does not exist gives off a reflec-
tionand the world that exists does not give off any re-
flection, for examplebrahma. This explanation is very
much like the Buddhist philosophy. The Buddhist
Jñnar said, yat sat tat kaikamthat is, whatever is
sat or satya, existent or genuine, is temporary; it is mo-
mentary or for that time, therefore it is mithy, false.
crya ®akara has said in his book, Aparoknubhti,
in loka 44, echoing the kanika-vda, the momentary prin-
ciple, of Buddha: rajju-jñnt kae naiva yadvad rajjur hi
sarpin. Namely, a rope may be mistaken to resemble a
snake, but that mistaken idea is momentary; thus, the
jagat or world is like that mistake, it is also momentary.
If we accept this aspect of timelessness as a truly nya
relationship of the world, then in the end how does it
differ from the tri-kla-nya moment of manifestation
of the world by Buddha? Intelligent readers should muse
over this.
Glossary
advaitavdamonism; God is One, became

anothername for myvda.
avidyforgetfulness of ones real self and his rela-
tionship with God; to mistake a changeable and tempo-
rary object for an eternal entity.
aitihyatraditional instruction, historical accounts; al-
though ®rla Jva Gosvm includes aitihya as a part of
abda or ruti, revealed knowledge, ®rmad Bhgavatam
lists these four as the most authoritative:
ruti pratyakam-aitihyam-anumna catuayam

pramaovana-vasthnd vikalpt sa virajyate
(SB 11.19.17)
Among the ten types of pramas, or ways of acquir-
ing knowledge, four of them, ruti, revealed knowledge,
pratyaka, direct perception, aitihya, tradition, and anumna,
inference, are the most authoritative.
GautamaPrince Siddhartha, son of King ®uddhodana
and Queen Mydev; became known as the samana or as-
cetic Gautama after he renounced his family in his 29 th year.
Gautama Buddha is also the proponent of the nyya phi-
losophy, logical argument and reason. Another name for
Gautama is ®kya-Siha Buddha.
ptajalaaga-yoga, the eightfold performances
of yoga according to Mahari Ptajaliyama, restraint of
passions, niyama, various regulations including self-con-
trol, sana, practice of different postures, pryma, art of
breath-control, pratyhra, curbing the senses to prevent
them from wandering to the objects of the senses, dhrana,
concentration of mind, dhyna, meditation, and samdhi,
mystical trance and contemplation on the Divine.

Fourth Ray É Govardhana
Govardhanas Droacala and, showing him great worship and honor,

said to him, in this way, that he was a K-vs muni,
Appearance K has the Gag, Vivevara Mahdeva, and sinful

persons there receive sdhya-mukti, liberation as their fi-
nal goal, but they want to perform tapasya there by es-
tablishing Govardhana at K. Pulastya Muni prayed
from
to Droacala like this to give his son, Govardhana, to
®r Vraja-Maala Parikram, 1984 him. Droacala was very affectionate to his son, but fear-
®rla Bhakti Dayita Mdhava Gosvm Mahrja ing the curse of the muni pointed out about the holy
place of Bharata to the muni, How will you be able to
The narration of Govardhanas virbhva, or appear- take Govardhana? Govardhana is eight yojanas (64 miles)
ance, in this world and the receiving of the name of long, five yojanas (40 miles) broad, and two yojanas (16
Girirja is described in the second chapter of the miles) high. This question was asked before Pulastya
Vndvana-khaa of the Garga-Sahit, by ®r Garg- Muni who replied that he could easily take it on one
crya. In a counsel of wise and elderly gopas of Vraja hand! [The Garga-Sahit describes Girirja Govar-
that included Nanda Mahrja and his brother Sananda dhanas breadth as eight yojanas, namely sixty-four
amongst the discussion, the previously mentioned top- miles. But materialistic vision see and hear it as only
ics were deliberated upon. Pau and Bhma raised the seven miles at present. The parikram path is fourteen
questions for discussion, and the narration was then told miles.] Govardhana agreed to go along with the muni
by Sananda to Nanda Mahrj. on one condition, Muni, wherever you place me down
As ®r Kas desire to appear with ®r Rdh in this due to the heavy weight, there I will remain. Pulastya
world correlated with the desire to de- Muni promised, He would take
scend to relieve the burden of the world, Govardhana to K, not putting him
She said , Where there is no Vndvana, down anywhere on the road. The pow-
Yamun, Giri-Govardhana, there Rdh- erful father of Govardhana, Droacala,
r refuses to appear. Then ®r Ka offered pra-mas and then the muni lifted
Himself sent His own dhma of eighty- up Govar-dhana in his right hand and
four kroa, one hundred and sixty-eight slowly began to proceed forward. As he
miles, of divine land, Govardhana, and proceeded the best of the munis came to
Yamun River to the Earth. [The Lords Vraja-maala.
transcendental ®r Vraja-maala-dhma Upon seeing Vraja-maalas unparal-
is not some portion or transformation of leled beauty where ®r Kas blya-ll,
this Earth. The Lords dhma has been childhood pastimes, and kaiora-ll, ado-
sent to this world.] lescent pastimes, were performed, and
On the western side of India is ®lma- remembrance of the Yamun, gopas and
ldvpa, where the son of Droa Hill, ®rla Bhakti Dayita gops, and Kas pastimes with the
Govardhana, descended. Govardhanas Mdhava Mahrja youthful ®r Rdhik and Her associates,
appearance made the demigods happily rain flowers Govardhana had no desire to go to any other place, leav-
down. Other regal mountains headed by Himlaya, ing Vraja. In this way Govardhana became so heavy that
Sumeru, and so on, became happy at heart and wor- the muni felt ill and forgot his own promising talk and
shiped Govardhana. They sang the glories of Govar- thus set Govardhana down upon the ground of Vraja.
dhana, saying, Govardhana is the perfectly complete The best of munis, upon completing his bodily purifica-
svaya bhagavn ®r Kas sporting place from Goloka; tions, again began to request Govardhana to come and
Govardhana is the king of all mountains, the mukua or sit upon his hand as he had done previously. But
crown of Goloka, purna-brahma Kas umbrella, with Govardhana did not accept his requests to get up.
Vndvana resting in its lap. From now on, Govar- The best of the munis then tried himself to lift but he
dhanas name will be renowned as Girirja. was unable do so. Again by the condition of the prayer
Once Pulastya, one of the seven munis, as he was tour- Govardhana did not want to go, so Pulastya Muni be-
ing all the holy places, became stunned upon seeing the came extremely angry and said, Because you did not
beautiful trees, wonderful flowers, fruits, and gardens fulfil my aspiration, every day you will decrease one
that the exquisitely beautiful son of Droacala, Girirja sesame seed. From that time on Govardhana Hill
Govardhana, possessed. Pulastya Muni went before shrunk one sesame seed per day. . .

®r Govardhana-Vsa-Prrthan-Daakam
Ten Prayers for Residence at ®r Govardhana
-1- -3-
nija-pati-bhuja-daacchatra-bhva-prapadya anupama-mai-ved-ratna-sihsanorv-
prati-hata-madadhod-daa-devendra-garva ruhajhara-darasnudroi-sagheu ragai
atula-pthula-aila-rei-bhpa! priya me saha bala-sakhibhi sakhelayan sva-priya me
nija-nikaa-nivsa dehi govardhana! tvam nija-nikaa-nivsa dehi govardhana! tvam
nijaown; patiof the Lord; bhujaarm; daac anupamaincomparable; maipearl-studded; ved

handle; chatraan umbrella; bhvamshape; prapadya altars; ratnajeweled; sihsanalion-thrones;
assumed; pratihatachecked; madaarrogance; dha rvruhatrees; jharawaterfalls and swift-flowing
bold; uddaaupraised handle-like arm; devendra mountain brooks; daracaves; snupeaks; droival-
King Indra; garvapride; atulamatchless; pthula leys; sagheuin the multitudes; ragaihwith happi-
enormous; ailamountains; reibest class of; ness; sahawith; balaLord Balarma; sakhibhiwith
bhpaking; priyamdear; meto me; nijaown; friends; sakhelayanplaying; svaown; priyamdear;
nikaanear; nivsamresidence; dehiplease give; meto me; nijaown; nikaanear; nivsamresidence;
govardhanaO Govardhana; tvamyou. dehiplease give; govardhanaO Govardhana; tvam
you.
O matchless king of enormous mountains! O ®rman
Govardhana! Please bestow upon me residence near O Govardhana! Please grant me a dwelling-place
your sideThis is my most cherished desire. Because near your side. If you say to me, ®r Rdh-Ka also
you assumed the shape of an umbrella held up by the perform pastimes in the forests at such places as
umbrella handle arm of your master ®r Ka, you Saketa, so why dont you want to stay and hear them?
pulverized the arrogance of Indra who became intoxi- I will reply that upon your incomparable pearl-stud-
cated on his own proud opulences. ded altars, on your jeweled sihsanas, below your
trees, in your cracks and crevices, upon your crest, and
-2- in your multitude of caves, ®r Ka and Baladeva
always enjoy playful sports accompanied by the sakhs
pramada-madana-ll kandare kandare te headed by ®rdm.
racayati nava-ynor dvandvam asminn-amandam -4-
iti kila kalanrtha lagnakas-tad-dvayorme
nija-nikaa-nivsa dehi govardhana! tvam rasa-nidhi-nava-yno ski dna-keler-
dyuti-parimala-viddham yma-vedi prakya
pramadaecstatic; madanaamorous; llpastimes; rasika-vara-kuln modam sphlayan me
kandare kandarein every cave; teof you; racayati nija-nikaa-nivsa dehi govardhana! tvam
performs; nava-ynor dvandvamthe youthful couple;
asminnin this; amandamgreat; itithus; kilaindeed; rasanectar; nidhiocean; nava-ynoof the youthful di-
kalanaof seeing; arthamfor the purpose; lagnaka vine couple; skimthe witness; dna-keleof the dna-
surety; tatthat; dvayoof the two; meof me; nija keli pastime; dyutisplendor; parimalafragrance;
own; nikaanear; nivsamresidence; dehiplease viddhamfilled; ymadark; vedimcourtyard;
give; govardhanaO Govardhana; tvamyou. prakyamanifested; rasika-vara-kulnmbest of exalted
devotees who are expert at relishing melodious, sweet
O Govardhana! You please grant me a dwelling-place pastimes; modamhappiness; sphlayancausing; me
near your side where I can easily witness the divine of me; nijaown; nikaanear; nivsamresidence; dehi
youthful lovers, ®r Rdh-Ka Yugala, performing please give; govardhanaO Govardhana; tvamyou.
ecstatic amorous pastimes within all of your caves. O Govardhana! Please grant me residence near your

side because, having manifested a lustrous black altar nourish and increase the numbers of ®r Kas be-
with an enchanting scene, you facilitated and witnessed loved cows at every moment and step. Thus your very
the dna-keli pastime enacted by the youthful lovers, ®r name of Govardhanag means cows, and
Rdh-Ka, who Themselves are a ocean of delicious vardhayati means to nourish and increaseis pro-
rasa, or mellows. Thus you increase the transcendental foundly renown and nourishes the three worlds.
pleasure of ®r Kas exalted rasika devotees who rel- If I can reside near you, I will also be able to receive
ish those mellows. the darana of my iadeva or worshipable Deity ®r
-5- Ka who comes near you when He brings His cows
out to graze.
hari-dayitam aprva rdhik-kuam tma- -7-
priya-sakham iha kahe narma ligya gupta
nava-yuva-yuga-khels tatra payan raho me sura-pati-kta-drgha-drohato goha-rak
nija-nikaa-nivsa dehi govardhana! tvam tava nava-gha-rpasy ntare kurvataiva
agha-baka-ripuoccair-dattamna! druta me
hari®r Ka; dayitamdear friend; aprvamunprec- nija-nikaa-nivsa dehi govardhana! tvam
edented; rdhik-kuamRdh-kua; tmaown;
priya-sakhamdear friends; ihahere; kaheon the sura-patiIndra, king of demigods; ktamade; drgha
neck; narmaplayful; ligyaembracing; gupta long; drohatafrom the enmity; gohaof Vraja;
hidden; nava-yuva-yugaof the youthful divine couple; rakmprotection; tavaof you; navanew; gha
khelhpastimes; tatrathere; payanseeing; raha house; rpasyain the form; antarewithin; kurvat
in a solitary place; meof me; nijaown; nikaanear; doing; evaindeed; agha-baka-ripu®r Ka, the
nivsamresidence; dehiplease give; govardhanaO slayer of Aghsura and Baksura; uccaihgreatly;
Govardhana; tvamyou. dattagiven; mnahonor; drutamquickly; meof
me; nijaown; nikaanear; nivsamresidence; dehi
O Govardhana! Please grant me residence near your please give; govardhanaO Govardhana; tvamyou.
side. The unprecedented Rdh-kua is most dear to
®r Ka and your own dear friends. Embracing O Govardhana! Please bestow upon me residence
Rdh-kua to your neck in a playful mood, you re- in your vicinity. ®r Ka, the slayer of Aghsura and
main hidden there while watching ®r Rdh-Ka Baksura, showed you special honor by establishing
enjoy pastimes in Their freshly blossoming youth. Vraja beneath you while holding you aloft, thereby
That secluded spot is also perfectly suitable for me turning you into a new home for the Vraja-vss and
may I also sit there and relish Their pastimes with you. protecting them from the hostility of King Indra.
Kas nature is that He is merciful to those who, al-
-6- though unqualified, reside near those whom He hon-
ors, so by residing near you I also will certainly obtain
sthala-jala-tala-apair-bhruhacchyay ca Kas mercy.
prati-padam anukla hanta savardhayan g -8-
tri-jagati nija-gotra srthaka khypayan me
nija-nikaa-nivsa dehi govardhana! tvam giri-npa! haridsa-re-varyeti-nm-
mtam idam udita r-rdhik-vaktra-candrt
sthalaland; jalawater; talagrounds; apaifresh vraja-nava-tilakatve klpta! vedai sphua me
grasses; bhruhaof trees; chyaywith their shade; nija-nikaa-nivsa dehi govardhana! tvam
caand; prati-padamat every step; anuklamat the
right time; hantaindeed; savardhayannourishing; giri-npaGirirja Mahrja; haridsaservants of Hari;
ghthe cows; tri-jagatithroughout the three worlds; reimultitude; varyabest; itithus; nmname;
nijaown; gotramname; srthakammeaningful; amtamnectar; idamthis; uditamspoken; r-
khypayanproclaiming; meof me; nijaown; nikaa rdhik®r Rdhik; vaktramouth; candrt
near; nivsamresidence; dehiplease give; moonlike; vrajaVraja; navanew; tilakatveas the
govardhanaO Govardhana; tvamyou. tilaka marking; klptaconceived; vedaiby the Vedas;
sphuammanifested; meof me; nijaown; nikaa
O Govardhana! Please grant me residence near your near; nivsamresidence; dehiplease give;
side. With your nice spacious grounds, streams and govardhanaO Govardhana; tvamyou. (If it is said that
waterfalls, forests, fresh grass, and shade trees, you pañca-yojanam-evsti vana me deha-rpakam, these forty

some miles of forest are identical with the form of Knas apialthough; tvat-priyenaby your beloved; arpita
body, and that by residing within ®r Vndvana ones given; asmiI am; itithus; khalucertainly; mama
complete desires are fulfilled, then why should one not me; yogyafit; ayogyatmunfit; mmme;
want to reside here? The answer is given that) tmghnanwithout considering; nijaown; nikaa
near; nivsamresidence; dehiplease give;
O Girirja Mahrja! Listen, from the moonlike govardhanaO Govardhana; tvamyou.
mouth of ®rmat Rdhik issued the following words:
hantyam adrirbal hari-dsa-varya, Oh, this O Govardhana! Although I am a rascal and a cheat,
Govardhana Hill is the best of those who are known by the boundless mercy of your beloved ®acnandana
as Haridsa. These words from the ®rmad- ®r Ka Caitanyadeva He offered me unto youand
Bhgavatam (10.21.18) have revealed the nectar of your you were therefore obliged to accept me. Without con-
name, and all the Vedas have established you as the sidering whether I am fit or unfit, please grant me a
fresh tilaka of Vraja-maala. Thus, according to the dwelling-place near your side.
logic of adhikasydhika phalam, that is, good fruits
increase more and more, then the most desirable place -11-
to reside is near your sideO Govardhana! Please
grant me a dwelling-place near you. rasada-daakamasya rla-govardhanasya
kiti-dhara-kula-bhartur ya prayatndadhte
-9- sa sapadi sukhade smin vsamsdya sk-
nija-janayuta-rdh-ka-maitr-raskta- cchubhada-yugala-sev-ratnam pnoti tram
vraja-nara-pau-paki-vrta-saukhyaika-dta
agaita-karuatvn-ma ur-ktya tnta rasadanectarean; daakamten prayers; asyaof this;
nija-nikaa-nivsa dehi govardhana tvam rla-govardhanasyaof ®r Govardhana; kitidhara
monarch of mountains; kulaamongst all types;
nijaown; janapeople; yutaendowed with; rdh- bharturthe lord; yaone who; prayatndwith dili-
ka®r Rdh and Ka; maitrfriendship; rasa gence; adhtestudies and remembers; sahe; sapadi
mellow; ktaannointed; vrajaVraja; narapeople; at once; sukhadeblissful; asminin this; vsamresi-
pauanimals; pakibirds; vrtafor the hosts; dence; sdyaattaining; skddirectly; chubadaaus-
saukhyaof happiness; ekasole; dtagiver; agaita picious; yugalathe Divine Couple; sevof the service;
infinitely; karuatvncompassionate; mamme; ur- ratnamthe jewel of; pnotiattains; trnamquickly;
ktyaaccepting; tntamdistressed; nijaown; nijaown; nikaanear; nivsamresidence; dehi
nikaanear; nivsamresidence; dehiplease give; please give; govardhanaO Govardhana; tvamyou.
govardhanaO Govardhana; tvamyou.
Whoever diligently studies and remembers this
O Govardhana! You are absorbed in the mellow of Govardhana-Vsa-Prrthan-Daakam, Ten Prayers
friendship towards ®r Rdh-Ka who are sur- for Residence at ®r Govardhana that glorifies ®rman
rounded by Their sakhs and sakhs, and you are the Govardhana, the monarch of all mountains, will
unparalleled source of happiness for the hosts of men, quickly obtain that blissful dwelling-place directly
women, birds, animals, and living entities of Vraja. near Govardhana, thereby getting very soon the fortu-
Since you are infinitely compassionate, please accept nate jewel of direct service to ®r Rdh-Ka. [This
this most fallen, miserable person and mercifully be- Prrthan-Daakam of ten prayers is sung in the
stow upon me residence near your sidemake me a melody known as Mlin. A Mlin has fifteen syl-
worthy recipient of ®r Kas affection. lables in a quarter].
-10-
nirupadhi-karuena r-acnandanena
tvayi kapai-aho pi tvat-priyerpito smi
iti khalu mama yogyyogyat tmghan
nija-nikaa-nivsa dehi govardhana! tvam
nirupadhiboundless; karuenaby the mercy; r-

sacnandanenaby the divine son of ®aci, ®r Ka Cai-
tanya; tvayiin you; kapaicheater; aharascal;

Disappearance Day of ®rla Narottama µhkura

Mathur, 2 November 1996.
®rmad Bhaktivednta Nryaa Mahrja
Today is the disappearance day of ®rla Narottama nyyate mah-goa girndro jagaryate
µhkura, so it is a most sacred day. He took birth in West vyghra-tuyate kua jvtu-rahitasya me
Bengal as the son of a great king. Actually, there were
two brothers serving as king, but they had only one son. 'Like the mouth of a tiger, vyghra-tuyate. Girirja
From the beginning of his life, Narottama Dsa was so Govardhana seems like a very big snake, a python. Ev-
pure and devoted that he did not agree to marry. He left erything in Vraja seems to be like zero. I cannot live.'"
his home at the age of sixteen and came to Vndvana.
He wanted to take darana of Caitanya Mahprabhu who He wrote many prayers expressing his separation in
was in Pur at that time. But on the way to Pur, he heard this way.
that Mahprabhu and His associates like Svarpa In the meantime ®ymnanda Prabhu, Narottama
Dmodara, Rya Rmnanda, and Gaddhara Paita Dsa µhkura, and ®rnivsa crya came to Vndvana.
had all disappeared one by one. They were all in this separation mood. They were seek-
His heart was broken and he changed his direction ing the shade of any Vaiavas feet, for anugatya, for
instead to Vndvana. On the way there he heard that shelter. They approached the lotus feet of ®rla Jva
Rpa and Santana had also disappeared. ®ymnanda Gosvm, who was present there. Jva Gosvm became
Prabhu and ®rnivsa were also on their way to Vraja. very happy upon meeting them. He thought that Ka
Together the three went to ®rla Jva Gosvm. At that and Caitanya Mahprabhu had arranged to bring these
time he was in Vndvana at the Rdh-Dmodara three young devotees to him for instruction. He wanted
temple. to give them all the teachings of Rpa Gosvm, Cait-
®rla Raghuntha Dsa Gosvm was staying at anya Mahprabhu, Santana Gosvm, and all. He be-
Rdh-kua; his ardhana or worship was so intense came very pleased to have them as his students and be-
that no one could follow his examplenot eating any- gan to teach them all stras, ±at-Sandarbha, Bhad-
thing, always weeping, always chanting, remembering, Bhgavatmta, the explanations of ®rla Santana
full of tears, and rolling down on the bank of Rdh- Gosvm, the Bhad-Vaiava Toani, Hari-Bhakti-Vilsa,
kua. Raghuntha Dsa was in Jaganntha Pur when Bhakti-Rasmta-Sindhu, Ujjvala-Nlamai and all the au-
Caitanya Mahprabhu, Svarpa Dmodara, Rya thentic books. Very soon they became masters in all these
Rmnanda, and also Gaddhara Paita all disap- subjects. ®rla Jva Gosvm asked them to take initia-
peared. At that time he decided to go to Vndvana and tion from any qualified Vaiava. ®ymnanda Prabhu
give up his life by jumping in the Yamun. But when he was already initiated by Hdaya Caitanya of Kalna, but
arrived, he saw that there was very little water. Feeling Narottama µhkura and ®rnivsa crya were not ini-
separation from Ka, Yamun had dried up. Then he tiated yet. They declared, We want to be initiated by
thought, I should go to Govardhana and jump off from you. We dont think that there is anyone in this whole
the top and in that way I will give up my life. Rpa Vraja as qualified as you. You are akiñcana, nikiñcana,
and Santana were in Vndvana at that time. They con- and a parama-tattva-jñ rasika Vaiava. We want you to
soled him, If by giving up ones life one can have darana initiate us. But Jva Gosvm objected, I am not quali-
of Rdh and Ka and serve Them, then we will be fied for this. He directed Narottama µhkura to go to
the first persons to give up our lives. But we know that Lokantha Gosvm, the associate of ®r Caitanya
Ka is not achieved in this way. So you should not do Mahprabhu who had come first to Vndvana with
it. Rather, you should do bhajana. Bhgarbha Gosvm to do bhajana. Lokantha Gosvm
After that he went to Govardhana, but when he heard had made Kadsa Kavirja Gosvm promise not to
that Rpa Gosvm had left this world and entered mention anything about him in his writings, so
aprakaa-ll, he was feeling so much separation. At that Kadsa Kavirja Gosvm honored this request. He
time he had no tears in his heart to express his lamenta- was so akiñcana. Under ®rla Jva Gosvms direction,
tion. He said, I dont want to live in Rdh-kua be- Narottama µhkura went to Lokantha Gosvm and
cause it seems like... fell flat at his lotus feet, praying, You should initiate

me. Im not qualified but yet I want initiation from you. Narottama µhkura took his bath in the Yamun and
Lokantha Gosvm refused, saying, You are the son came. He began to serve Lokantha Gosvm and to fol-
of a very big king. You are so beautiful, so energetic, low his instructions. He gave initiation with the gopla
and learned. You have taken everything from ®rla Jva mantra and the kma-gayatr, kl kya and kl
Gosvm. So I cannot initiate you. I have no disciples kmadevya, these two. And he gave him so many in-
and I dont want any. But Narottama Dsa vowed, I structions. You should not have any kind of worldly
will be initiated by you only. I will not accept any other desires. Give up all these things. Be td api suncena,
guru. That night he re- taror api sahiun in or-
turned and cleaned the der to follow all these
path and the place where teachings. He began to
Lokantha Gosvm practice, sitting and
would go to pass stool in chanting in his cottage in
the night. He threw his a solitary place.
stools very far away from One summer day a
that place and spread cow farmer came, saying,
dung to make the place Im so thirsty. You
pure. Narottama Dsa should give me water.
did this every night for He went first to Loka-
some time. ntha Gosvm, who did
After so many days not reply because he was
Lokantha Gosvm so absorbed in taking
started wondering, harinma, hare ka hare
Who is the person who ka ka ka hare
is daily cleaning this hare, and remembering
place of my stools, clear- the pastimes of Ka.
ing the path and every- He was sinking in the
thing? He began wat- ocean of rasa and had no
ching for that person. He outward jñna or any-
used to do bhajana with- thing, being quite ab-
out sleeping, so one sorbed. Then the far-mer
night he saw that person came to the young
who was coming and mahtmaj and reques-
cleaning his latrine ted, O Chota Bb, Im
place. At midnight a so thirsty. I have no rope
very beautiful prince, or bucket. Please give
this Narottama µh- me water. Narottama
kura, came. When he µhkura was doing bha-
was about to throw jana, but he at once left
away the stools, Loka- his harinma and went to
ntha Gosvm caught get him water. Then the
hold of his hands and ®rla Narottama µhkura farmer was satisfied and
asked, Who are you? went away. In the mean-
You should tell me, and why are you doing this? Narot- time Lokantha Gosvm became conscious, he came
tama µhkura began to weep and answered, I am into his senses, and he knew everything. He called,
duhkh, unhappy Narottama. I am a worthless and use- Young bbj, Narottama µhkura, at once you should
less person, but I want to do bhajana of Ka. So you go to your home. I dont want a disciple like you. You
should be merciful to me. Lokantha Gosvm replied, should at once leave this place. Why did you give that
Yes, Im so glad. Im satisfied by your service. At first I water? Narottama µhkura began to weep and an-
had made up my mind not to make any disciples, but I swered, He was so thirsty. But Lokantha Gosvm
see that you are a qualified person. So only one. I will replied, Perhaps you dont know that nma and nm
accept a disciple like you. He told him to take bath in are one and the same. When you are chanting the holy
the nearby Yamun in the morning and then to come to name, you should think that you are serving Rdh and
him. Ka both. Hare Ka, Hare Rma. Hare is ®rmat

Rdhik, and Rma is Rdh-Ramaa Ka. And Hare Gaddhara Paita and all of Mahprabhus associates
is that ®rmat Rdhike who controls the mind and heart appeared there and joined the krtana, mixing their songs
of Ka. She steals His heart, so Shes Hara, and from with Narottama µhkuras. Everyone present in that as-
Hara comes Hare. Hare Ka means Rdh-Ka. And sembly was amazed. How has this happened? What
by chanting, we are remembering and serving Their are we seeing? Is this a dream or are we actually seeing
pastimes. But giving up the service of Rdh and Ka, this? Then, when his krtana ended, they all disap-
you went to quench the thirst of some person. You peared. Narottama µhkura was a very pure bhakta; it is
thought that to give water is more important than to seen that he had some akt, some power from ®r Cait-
serve Ka and Rdh. So you should go stay in the anya Mahprabhu.
world and do some pious work there. I dont like you. Narottama µhkura, accompanied by ®ymnanda
Understand his sddhntic viewpoint? Very high, but it Prabhu and ®rnivsa crya, was bringing all the bhakti
is factual. What is that loka? books from Vndvana to Bengal for preaching. But on
the way a dacoit king looted all the books. The king
nma cintmani ka- thought that they were all very valuable treasures and
caitanya-rasa-vigraha jewels. They were jewels, indeed, but not worldly jew-
pra uddho nitya-mukto els. They were spiritual jewels. ®rnivsa sent ®ym-
bhinnatvn nma-nmino nanda and Narottama µhkura to other places to search
(BRS. Prva-vibhga 2.108) for the books. ®rnivsa was also searching and at last
found the books in the hands of the king of Bengal, Vir
Nma and Ka Himself are the same. In other words, Hambhir. The king was a qualified Vaiava. Under-
Ka has manifested all His power in nma, even more standing what he had done, he apologized and fell flat
than in His svarpa. From the beginning of this world at the lotus feet of ®rnivsa crya and became his dis-
and at the end of this world, Kas name can deliver ciple.
anyone, but Ka Himself cannot do these things. For Narottama µhkura was by caste a kyastha, like a
a nma-apardh, an offender to the Name, Ka will vaiya. But actually he was not in any caste. Being an
not do anything but His nma can deliver him. So in eternal associate of Ka and Caitanya Mahprabhu,
some cases Kas nma is superior to Ka Himself he was beyond the caste system. We should not try to
because He has invested all His powers in the Name. look at any Vaiava in terms of caste or creed, other-
So when we are chanting Kas name, we should wise we will be committing an offense. They are beyond
become quite absorbed in that, remembering the pas- all caste and creed. The tm has no caste or creed, noth-
times of Ka, of Caitanya Mahprabhu, and the mercy ing of this world.
of Nitynanda Prabhu. We should try to follow like Rpa
Gosvm, Santana Gosvm, and Raghuntha Dsa nha vipro na ca nara-patir npi vaiyo na udro
Gosvm. They were chanting the Name and serving nha var na ca gha-patir no vanastho yatir v
Ka and Rdh always. They used to sit sometimes kintu prodyan-nikhila-paramnanda-prnmtbdher
quite absorbed, and whether the night and day went, gop-bhartu pada-kamalayor dsa-dsnudsa
they were not aware. They could not remember when it (Padyval 74)
was day and when it became night or how the time
passed. So Lokantha Gosvm ordered him, You We are only the servants of ®rmat Rdhik, servant
should leave this place and go to your ghastha rama. of the servant of the servant of the servant of the dust of
Narottama µhkura begged him to reconsider but he Her lotus feet. This is our identification. We are not
could not allow it. brhmaa, katriy, vaiya, or dra. Nor are we ghastha,
At last Narottama µhkura left and began to preach brahmacr, vnaprastha, or sannys or anything of this
everywhere the glories of his Gurudeva, the glories of world. We are only the dsa of Ka. This is our pure
Rdh-Ka and everything. He established seven identification.
temples in Bengal and invited all the Vaiavas of Vraja, So, as the associate of Ka, Narottama µhkura was
Navadvpa-dhma, Navadvpa-maala, Ketra- beyond caste and creed. He had come to serve Caitanya
maala, Gaua-maala, all. Everyone came there. Mahprabhu by directing all the people of this world
Jhnav-dev was presiding over an assembly at Khetur. towards Ka. But the brhmaas did not understand
Narottama µhkura was singing all his krtanas. At that Narottama µhkuras glory. They thought, Hes a dra,
time he was singing this Gaurga balite habe pulaka arra not a brhmaa. We are brhmaas and hes giving initia-
and was quite absorbed. At once Caitanya Mahprabhu, tion to brhmaas also, so he will go to hell. Hes bound
Nitynanda Prabhu, Haridsa µhkura, Advaita crya, to go to hell and hell suffer in this world and in the

next. ®stra says that a brhmaa can initiate any brhmaa body now and go to Ka, then all the brhmaas will
and all others. Brahmaa is jagat guru. But you, being a say, He initiated brhmaas and that is why he was para-
dra, are giving initiation to brhmaas and all castes of lyzed. Thus, he was suffering so much and he has gone
devotees. It is quite wrong and it is against stra. to hell. So we pray that you should be cured. Be as you
At that time, Narottama µhkura was very sick. He were before. Hearing this, Narottama µhkura became
was eighty years or more and could not walk. He wanted quite young and began to run here and there. Then he
to return to his holy master and to Rdh and Ka. returned to his rama, displaying no symptoms of sick-
The caste brhmaas wanted to debate with him, but he ness or paralysis. The brhmaas who had opposed him
told them that he could not come. So instead Rma- saw his miraculous cure. Some of them became para-
candra Kavirja and all his other disciples came to that lyzed, some became blind, some were bitten by a snake,
place and disguised themselves as the shopkeepers of and so many other afflictions attacked them. At last they
that town. They were such learned scholars, but they became so worried that they came to the lotus feet of
presented themselves as ordinary shopkeepers. Some Narottama µhkura and apologized. Narottama Dsa
were selling betel nut, rice, wheat, some were brooming excused them. After that, he again assumed his seem-
and doing other ordinary things activities when the ad- ingly paralyzed condition and returned to the bank of
vance party of brhmaas came to the town. These the Ganges. From there he entered the realm of Goloka
brhmaas were having such big, big titles, big, big Mah- Vndvana-dhma or Navadvpa-dhma, Svetadvpa.
®str, Sat-crya, Pañca-crya, Pañca-Nyya, Nyya- There are so many things to tell about ®rla Narot-
Ratnaall had come there. It was announced that to- tama µhkura. He had a very good friendship with
morrow there would be a debate. Narottama µhkura ®rnivsa crya, and that is why one disciple of
also agreed to come to that meeting. ®rnivsa Acrya named Rmacandra Kavirja was also
Paitas who had come here from all parts of India Narottama µhkuras most bosom friend. Narottama
went for shopping. Some were fond of betel nut. Some µhkura wrote so many songs: Gaurga balite habe pulaka
who wanted to cook with their own hands went for dry arra, Rdh-Ka pra mora yugala kiora, Ye nilo prema
wood, clay pots, rice, and all these things. When one of dhana karuall good songs. In the whole Gauya
them went to a wood shop, he met a very simple Vaiava-parampar, he was the greatest writer of
Vaiava there who asked, What do you want? Kahas padval, devotional songs. And after him, only the
tvam? Who are you? Then that brhmaa told what his saptama or seventh Gosvm, ®rla Bhaktivinoda
name was. The shopkeeper answered in Sanskrit, No, µhkura, was like this. No one can compare to them,
you are telling a lie. Then he asked, Who am I? They they are unparalleled. Both were associates of Ka and
entered in a great discussion with the shopkeeper tell- Mahprabhu. So we beg at Narottama µhkuras lotus
ing that we are Ka dsa and the brhmaa was insist- feet that today he should bestow his mercy upon us. We
ing, I am a brhmaa, or katriy. The shopkeeper in- are so unqualified, unworthy, and insignificant. By his
sisted, You are talking about the jti, lineage, of this mercy we can chant purely and can come in the line of
physical body, matter, but we are tm, so you cannot be ®r Caitanya Mahprabhu and His associates, in guru-
all these things. parampar and thus we can become qualified. So we
So in discussing in this way, all the brhmaas were should try to pray to him today. We are praying that the
completely defeated. Those who went to the betel nut songs he has written should manifest in our hearts and
shop were also greeted in the same way. That shopkeeper that we can realize and practice all these things sincerely.
asked, Who are you? Those brhmaas told their
worldly designations, and thus arguing with the shop-
keeper, they were also defeated. All the brhmaas were
mah-mah-vidvan, bhacrya, but all were defeated. In
the night they met and said, How can we show our
faces tomorrow? Here in this village if all the shopkeep-
ers are so learned that they defeated us, how we can go
in the assembly of ®rla Narottama µhkura? So in the
night all fled away from there.
After that, Narottama µhkura became paralyzed.
Actually he purposefully made himself like that. Dis-
playing this condition, he had his disciples take him to
the Ganges. All of his disciples were there and were
praying, O µhkuraj, O Gurudeva! If you give up your

(Mathur, 2-11-96)
®r Rpa Gosvms

Bhajana-Sthal at Ter Kadamba
®r Vraja-Maala Parikram8-11-1997
®rla Bhaktivednta Nryaa Mahrja
Youve reached this place known as Ter Kadamba, mid- cows made a flakking sound with their tailslike this
way between Nandagaoñ and Yvaa. ®rmat Rdhik, and jumping on all four hooves they used to come run-
by the blessings of Durvsa R, was perfect in cooking ning. Ka used to count on His garland all the cows. If
and whatever She cooked was nectar. Thats why Yaod even one cow did not come He would see that it was
was thinking, My boy Ka never takes anything and injured and that is why it has not come. He would call
Hes getting weaker and weaker. Hes now so weak that same cow with His flute, she would at once jump up
and everywhere there are demonsso how will He fight spiritedly and come here. This was at about midday time.
with these demons, and if Hes not taking anything, He In the night, what? He used to climb on the top of the
will become more lean and thin. She used to bring Kadamba. He used to call by kli, ®rmat Rdhik.
®rmat Rdhik by the help of Yogmy and Kualat. Rdhe! Rdhe! Lalite, Vikhe, Citre, Campakalate,
So Yogmy told the mother-in-law of ®rmat Rdhik, Tungavidy, Indulekha, Rangadev, Sudev, Rpa
Jatila, if you are not sending Rdhik, then all your cows Mañjar, Rati Mañjar! Like all these sakhs they used to
will dieso quickly send. come. They used to think, None are seeing me. I am alone
So ®rmat Rdhik with all Her sakhs, guided by coming here. Thats why it is called Kadamba Ter. Ter
Kualat, used to come through this very dense forest. means to call. Pukharna, Pukharatha, Kokilvan, are
Sometimes Rdhik was coming with so many sakhs. very near to this place. We will go there tomorrow.
Ka was milking cows here. He blocked the way, only Yvaa has so many places of very sweet pastimes.
some passage He kept open, a narrow passage near where Thats why Rpa Gosvm, after 5,000 years came here.
He was milking. Lalit said, We should not go by that At that time it was very dense forest. Now, still so many
narrow passage, there are so many paths we can go by. dacoits are here. No one can live alone here. Dacoits would
But Rdhik said, Dont fear Himthis black one! We injure anyone who came here, who would flee to
will go, especially on this path. So She came through Nandagaoñ. Anyhow, they can stay here up to sunset,
this path surrounded by all sakhs; when She came nearer after that it becomes very dangerous. In the night it be-
to Ka, who was milking the cows, He milked in such comes the center of dacoits. One can live here only by
a way that He squirted the milk all over Rdhiks face grace of Rpa Gosvm. At that time, it was full of ser-
and covered Her in milk everywhere. All the boys were pents, tigers also, so many dangerous animals. But Rpa
clapping, Ka was so happy, but Rdhik became some- Gosvm used to live here. He was a nikiñcana Vaiava.
what angry. When She proceeded further, Her thread on Rdhik used to give pahara, to guard Rpa Gosvm
Her necklace of pearls broke, and all Her pearls were scat- Herself. She cooked even for Rpa-Santana here. So
tered here and there. Rdh began to collect them, but in many pastimes are here.
such a way that She was looking towards Ka. She had Rpa wrote so many books here and composed so
untied the knot of the thread so that the pearls scattered. many lokas of meeting of Rdh and Ka. At that time,
This was Her plan and no one could know why it scat- while describing their meeting, fresh, new leaves used to
tered. All only knew, Oh, they have become scattered come on this tree, and when he used to explain the sepa-
here! So ever-new kinds of pastimes used to take place ration mood of Rdh and Ka, at that time all the leaves
here when Rdh used to come from Yvaa. used to dry up and come down.
Ka used to call by His flute the lakhs and lakhs of
cows®ymal, Padma, Thanl, Kang, Garg, Yamun. In Vilapa-Kusumañjal 1, Raghuntha has given a
Nanda Baba had 9 lakhs, Vabhnu11 lakhs, Upa- prama to his Gurudeva. What prama?
nanda8, and ®rdama, Subalaall their cows. ®rdama
was the master of 11 lakhs of cows. Hes the son of tva rpa mañjari sakhi prathit pure smin
Vabhnu Mahrja and brother of Rdhik. So all cows pusa parasya vadana nahi payasti
gathered here, and in the evening Ka used to climb bimbdhare kata mangata-bhartky
up on the top of this tree and call all the cows. And all yat te vyadhyi kim utac-chuka-pugavena

He prayed like this, O Rpa Mañjari, O sakh! You are So Santana Gosvm told him, weeping, that, Dont
famous throughout Vraja as a very chaste girl. You never desire anything. Otherwise, to fulfil your desire, She
so much as look at the face of any other man. Your hus- must have come and served you. Dont take anything.
band has been away at another village for the past few Try to serve Her.
days, and yet your lips are freshly cut. Can it be that some So things like that are here. Santana used to come
excellent parrot has bitten them, mistaken them to be a here and Rpa Gosvm used to go to Kusuma-sarovara
bimba fruit? to discuss all these things. Do you know that krtana:
One day Rpa Gosvm was doing bhajana here with ya kali rpa arira n dharata? What if Rpa Gosvm
Santana. Santana came and they were discussing how had not come? The meaning of this krtana is that if
Rdh had come and how Ka met Her. So many lls ®rla Rpa Gosvm had not come then who would have
here. How Rdh is so beautiful! How She is so kind, so written all these things? There was a very big storehouse
generous. So they were discussing about Her like this and of prema, an ocean of prema. All was in a very big store-
it became midday. They had not taken anything since house, and there was a very strong door to that store-
midnight. Rpa Gosvm thought that I should give him house. Before Rpa Gosvm came, only bhakti was there.
something but I have nothing to give him. At once he Four cryasbut they used to do bhakti-sdhana by
saw that a girl, very beautiful, who came alone with some ravaam, krtanam, viu- smaraam, by all these things,
milk in a pot, told Rpa Gosvm, Bb, My mother has which are told about in ®rmad-Bhgavatam (1.2.6):
sent Me, you were talking and talking, and kept on talk-
ing from morning to midday, and you had still not taken sa vai pusa paro dharmo yato bhaktir adhokaje
anything. So My mother has sent this milk and rice. You ahaituky apratihat yaytm suprasdhati
should make something and give it to your brother and
the rest you should take. They could not give attention All had been explained, but there was no bhakti-rasa.
to what She was telling. They thought She was a com- There is great difference between bhakti and bhakti-rasa.
mon village girl. After this She left from there. After some So before Rpa Gosvm, it was bhakti, but not bhakti-
time She again returned. Bb, you have not made any- rasa. Rpa Gosvm came. And he told what is bhva.
thing? Oh, I should make! and saying this at once She What is sthayi-bhva. What is alambana, uddpana, vibhava,
collected some cow dung and She blew some air from anubhva, sattvik and vyabhicr. And in what propor-
Her mouth and at once a fire came. And very quickly a tion to mix them so it will become a very sweet rasa.
very good sweet khra with a fragrant sweet aroma was And what rasa? Prta-rasa, sakhya-rasa, vtsalya-rasa, and
there. She said, Bb, you should offer it to your Prabhu, then madhura-rasa. And madhura-rasa is of so many kinds.
and then you should take it. Im coming. My mother will Before they didnt analyze all these things anywhere,
chastise Me. Why have you come so late? So Im going, but Rpa Gosvm came, and by the power and mercy
but you should take it. of Rpa Gosvm who was empowered by Mahprabhu,
Rpa Gosvm thought, Who is She? Quickly he did he wrote all things: Bhakti-Rasmta-Sindhu, Ujjvala-
something. So he offered to his Conjugal and after that Nlamai, and he narrated Lalita-Mdhava, Vidagda-
he gave it to Santana Gosvm. Santana Gosvm took Mdhava. Why did he write them? There were no ex-
some and he gave in his mouth. He began to weep loudly, amples anywhere in ®rmad-Bhgavatam also; so he set
Rdhe! Rdhe! Rdhe! Oh, this is not a common aroma? an example in these and he took two like mahbhava. He
How sweet! How fragrant! I have never had such a taste gave definitions of mahbhva, adhirdha mahbhva, what
in my whole life anywhere, not even in Remun or any- is modana, what is madana? And for this he took examples
thing. I have gone everywhere. I have gone to Kra-Cora from all these books. And that became bhakti-rasa. After
Gopintha and Nthdvara or anyplace in Vndvana, this Raghuntha Gosvm has made it into rasa.
but I have never taken such delicious sweet rice. And Rpa Gosvm has narrated all these things: bhva,
then he became full of prema of Rdhik and he began to mahbhva, sañcari, svarpa-siddhi, ruci, asakti, vastu-siddhi,
weep. When he somewhat subsided, then he said, My prema, sneha, rga, anurga, bhva or mahbhva, mna,
brother, Rpa Gosvm, what have you done? This girl praaya. He narrated all these. Never before has anyone
was not any common girl. She was surely ®rmat done this. So Rpa Gosvm has opened the very strong
Rdhik. Have you desired anything? doors of that khajn or treasurehouse of bhakti-rasa. And
There was nothing to give my elder brother. then when he opened the door, bhakti-rasa began to flow
What did She give? like the Gag and Yamun, with a strong current, and
In the meantime...I saw that this girl had come with it flooded over the whole of Bengal, and after that the
rice and milk. whole of South India, and also in Vraja, everywhere. So

if Rpa Gosvm was not here, then who could have dadnas ta dantair ida yce puna puna
explained all these things? No one... rmad-rpa padmbhoja-dhuli sy janma janmani
(®r Mukta-caritra®rla Dsa Gosvm)
He told that:
Taking a piece of straw between my teeth, I humbly
nra-kra hasan, pna-vidhyan pray again and again, O ®rmad Rpa Gosvm, let me
kaun pthak kari pyat be a dust particle at your lotus feet birth after birth!
Nra-ksraWhat is sakhya-rasa? What is vtsalya rasa?

How it becomes vtsalya-rasa? How it is madhura-rasa?
Any Gauya Vaiava will do prama to sakhya-rasa.
They will do prama to Hanumn for dsya-rasa. They
have so much regard for vtsalyafor Yaod Maiy and
Nanda Bb. All were coming and singing. All, they are
followers of Nanda Bb and Yaomat there. And they
are doing krtanasome beautifulbut only of vtsalya-
rasa there. And you are singing what? Oh, parakya rasa
so high! They cannot imagine. Rpa Gosvm has done.
Nra-kra hasan. Hasa means a swan. He will not
take water. He will divide water and he will take milk.
So where, where is vtsalya-rasa? Where is dsya-rasa?
Everything. They will separate it and they will taste
what? Mdhura-rasa. What madhura? Paraky, and in
parakyboth! What thing? Tat-tat-bhvecchtmik. Only
then will they take. This is the highest thing. ThatRpa
Gosvm has told...
Lalit, Viakh, Citra, all are so high. They are hero-
inesequal to ®rmat Rdhik. Rpa Mañjar is a spe-
cial ds of ®rmat Rdhik. So when Lalit will come to
meet Rdhik and Ka when They are in conjugal
mood, then she will have to take permission from Rpa
Mañjar. Otherwise they cannot come. But where Rdh
and Ka are enjoying, playing, Rpa Mañjar has noth-
ing to tell anyone and she will come directly there. So
this is the benefit of being the ds under Rpa Mañjar.
The whole of Gauya Vaiavas follow this. They are ®rla Bhaktivednta Nryaa Mahrja pays obeisances at
palya-ds, maidservant, of ®rmat Rdhik. So whos ®r Rpa Gosvms samdhi, Parikram, Kartika 1998.
established this but Rpa Gosvm? Our entire parampar
from Rpa Gosvm up to now are indebted to this Rpa priya-svarpe dayita-svarpe
Gosvm. He has cleared all these things. So now that prema-svarpe sahajbhirpe
we have come to this place, we should take the foot dust nijnurpe prabhur eka-rpe
of Rpa Gosvm and pray in what way? tatna rpe sva-vilsa-rpe
r caitanya manobham sthapitam yena bhtale Indeed, ®rla Rpa Gosvm, whose dear friend was Svarpa
Dmodara, was the exact replica of ®r Caitanya Mahprabhu,
svaya-rpa kad mahyam dadti sva-padatikam
and he was very, very dear to the Lord. Being the embodiment of
(®r Prema-Bhakti-Cadrik
®r Caitanya Mahprabhus ecstatic love, Rpa Gosvm was
®rla Narottama µhkura) naturally very beautiful. He very carefully followed the prin-
ciples enunciated by the Lord, and he was a competent person to
When will ®rla Rpa Gosvm Prabhupda, who has explain properly the pastimes of Lord ®r Ka. Caitanya
established the mission in this world of ®r Caitanya Mahprabhu expanded His mercy to ®rla Rpa Gosvm just
Mahprabhus innermost desire, give me the shelter of so he could render service by writing transcendental literatures.
his lotus feet? (CC. Ma

Sixth Ray É ®r ®r Rdh-Ka
®rla Rpa Gosvms
®r Bhakti-Rasmta-Sindhu
(The Nectar of Devotion)
From Back to Godhead, Vol. III, Part 17, April 5, 1960
®rla Bhaktivednta Swm Mahrja
Text 1 the Bhagavata-Gtahas His innumerable beams of ex-

akhila-rasmta-mrti prasmara-ruci-ruddha trak-pli pansions, and each and every one of them is complete
kalita-ym-lalito rdh-preyn vidhur jayati vidhu or the one who vanquishes all kinds of distresses
of the devotee. Even the asuras or the atheists who are
akhila, rasa, amta, mrti, prasmara, ruci, ruddha, trak, enemies of the Lord are benefited by His causeless mercy
pli, kalita, ym, lalita, rdh, preyn, vidhu, jayati. although superficially they appear to be slain by the
Lord. Asuras who are killed by the Lord also attain to
akhilaall-inclusive; rasamellow, zest; amtanec- the platform of mukti or liberation which is the destina-
tar; mrtiform; prasmaraexpanding; ruciattrac- tion of the impersonalist empiric philosophers. As such
tive features; ruddhacontrolling; trakof the name; He is all-attractive both for the asuras or the materialis-
pliof the name; kalitainfluenced by; ymof the tic-living non-devotees and the suras or the devotees.
name; lalitof the name, rdh®rmat Rdhr; He is glorified evidently both by suras and asuras alike.
preyndearest; vidhuconsort; jayatiexists with glo- In the battlefield of Kuruketra Lord ®r Ka was glo-
ries rified even by the opposite camp of Arjuna when Bhima
addressed Lord ®r Ka to be the relative of Arjuna
Lord ®r Ka who is the dearest consort of ®rmat the victorious warrior. And those who died in the battle-
Rdhr exists eternally with all glories. He is the field of Kuruketra attained the highest stage of libera-
all-inclusive personality of mellows, transcendental in tion simply by fixing up their eyes over Him while dy-
His eternal form. By the expansion of his multi-attrac- ing in the field.
tive features, He is the controlling Deity of the cow- By His fullness of opulences and on account of His be-
herd damsels like Trak and Pli, with influence over coming the One without a second competitor and His
®ym and Lalit. being the Lord of all creatures, He is worshiped even by
the supreme directors of the cosmic creations. He is at-
Purport tractive even by His personal decorative features. Lord
Lord ®r Ka who is the Personality of Godhead in ®r Ka is always observed decorated with multi-orna-
His eternal form is glorified because He has endeared ments of apt position. His ear-rings, His crown, His
Himself by His acts of benevolence in disseminating the bangles, His necklace, and belt, and so on, bedecked with
different kinds of rasa or zests. Rasa is psychologically most valuable jewels and His attractive smiling face
described as a sense perception. But the sense percep- smeared with the pulp of sandalwood on the forehead,
tion which we experience in our material conception of and His yellowish, silken garments all combined together
life is a perverted reflection of the reality. The reality is make His full attractive Personality.
approached by the realization of understanding the all- The whole Bhgavata Pura is practically a vivid de-
inclusive personal form of the Supreme who is all-at- scription of His fullness of attraction and in the begin-
tractive ®r Ka. The very name of ®r Ka is sug- ning of the same scripture Lord ®r Ka is discriminated
gestive of a conception of complete attraction by dint of from all other plenary manifestations or incarnations with
wealth, strength, influence, beauty, knowledge and re- emphasis on His becoming the original form of Godhead
nunciation. Complete embodiment of all these opulences and the Personality of Godhead as He is. Considering all
combined together in their fullness is exhibited by the these features of His personal and transcendental quali-
manifested activities of the Lord when He is, out of His ties as described in all the Vedic revealed scriptures, Lord
causeless mercy, within our view, although the Supreme ®r Ka is undoubtedly the all-attractive eternal form
Person is transcendental to the speculative actions of of all rasas.
thinking, feeling and willing of a living being. In the present context of His transcendental features
The eternal consort of ®rmat Rdhr is Lord ®r He is the predominating Lord of the primary rasas called
Kawho is plenarily manifested as the speaker of nta, transcendental inaction, dsya, transcendental

servitorship, sakhya, transcendental fraternity, vtsalya, Everything that be has its original source of emana-
transcendental parenthood, and madhura, transcendental tion from the Supreme Being and that is the confirma-
conjugation. In His transcendental form in relation with tion by the first stra of the Vednta-Stras (janmdyasya
the denizens of Vrajabhmi, He is the embodiment of spiri- yata). And ®r Ka, being the original form of God-
tual bliss. This spiritual bliss is described in the Brahma- head, is conclusively the reservoir and fountainhead of
Stras also. all the rasas described above. And as such rasa in rela-
So, for other rasas which are secondary and individu- tion with Him becomes absolute in nature. The Lord,
ally connected with Him, He is appropriately described being the Absolute Truth, and any one of the above rasas
in the Bhgavatam (10.32.17) on the arena of King Kasa is absolute in nature in relation of reciprocation with
of Mathur. He is described there as follows: Mallnm- His service. The Lord, being the enjoyer of all the rasas,
aani, a thunderbolt for the wrestlers [vra-rasa]; n is the reciprocator either directly or indirectly with the
naravara, for ordinary man He is the most perfect form of constitutional servitor of the Lord, exchanging the dif-
man [adbhuta-rasa]; tr smaro mrtimn, for the women ferent rasas. And therefore the devotees who serve the
He appeared to be personified Cupid or the most desired Lord directly in the primary rasa of dsya, sakhya, vtsalya
of the opposite sex [madhura-rasa]; gopn svajana, for the and madhura are super-servitors or eternal servitors,
cowherdsmen He appeared to be the most beloved kins- moreso than those who serve Him in the secondary rasas
man [sakhya-vtsalya-hsya]; asat kiti-bhj st, for of raudra, adbhuta, hsya, and so on, which are seven in
the culprit-minded rulers He appeared to be the most re- all.
dundant governor [raudra-rasbhsa]; and sva-pitro iu, The actual position of the living being is to serve the
for the parents He appeared to be a small child [vtsalya Lord and nothing more. The living being cannot become
and karua-rasa]; mtyur bhojapater, He appeared to be death the absolute master at any stage of his existence, namely,
personified before the King of Bhoja, or Kasa [bhaynaka materially or spiritually. Materially he can falsely pose
rasbhsa]; vira-vidu, He identified Himself with the himself as the master and being baffled in that attempt
all-pervading universal self for the less intelligent persons such a servitor desires to annihilate his existence by be-
[vbhatsa-rasbhsa]; tattva para yogin, He appeared coming one with the Lord. This desire of becoming one
to the mystics to be the Absolute Truth [nta-rasa]; with the Lord is not even within the jurisdiction of the
vninam paradeva, for the Vaiavas or to the descendants nta rasa, and therefore except for the five primary rasas
of Viu He appeared to be the highest worshipable deity all other rasas are exhibited outside the spiritual realm.
[dsya-rasa]And thus known to the respective knowers But his oneness is transcendentally realized in the pri-
according to their respective power of knowing Him, Lord mary five rasas because in the absolute realm, although
®r Ka entered the arena of King Kasa accompanied there is constant reciprocation of the primary rasas be-
by His elder brother ®r Baladeva. tween the Lord and His eternal reciprocators or eternal
In the revealed scriptures the rasas are described to be servitors; qualitatively there is no difference between
of twelve different sets. They are as follows: 1) raudra, an- the Lord and His servitors.
ger; 2) adbhuta, wonderful; 3) gra, conjugal; 4) hsya, In the absolute realm there is no difference between
comic; 5) vra, chivalrous; 6) day or karua, merciful; 7) Rdhr and Ka or between Yaod and Ka and
dsya, servitorship; 8) sakhya, fraternity; 9) bhaynaka, so on. The reciprocators in the absolute realm and in the
ghastly; 10) vbhatsa, shocking; 11) nta, neutral; and 12) relative world are essentially and qualitatively one and
vtsalya, parental. ®gra and the madhura- rasa are one the same but quantitatively there is difference between
and the same. These twelve rasas are standard rasas and both, namely, the Lord and His servitors. The Lord is
Lord ®r Ka is evidently the embodiment of all these the immense source of supply of all the rasas while the
rasas. He is not only the enjoyer of the madhura-rasa or the living entities are recipients only in their different ca-
gra-rasa with ®rmati Rdhr but He is the enjoyer pacity. In other words, the Lord is the whole while His
of the vbhatsa-rasa when He kills asuras like Kasa and servitors are constitutional parts and parcels only. The
Jarsandha. parts and parcels have, therefore, limited potency to
In the creation of the Lord, there is nothing more than enjoy, and as such the parts and parcels of the Lord can
the above-mentioned standard twelve rasas in the matter not be actually called enjoyer in the proper sense of the
of dealing with one another. Activities of the living being term. Such reciprocators of the rasas, therefore properly
are accelerated by one of the rasas either in its original termed as the enjoyed or the servitor partaker of the
form or in a perverted form. But all the rasas are emana- enjoyment, are enjoyed by the Lord. Although the rasa
tions from the transcendence. There is no existence of any of reciprocation is equally partaken both by the Lord
sort of reciprocation of rasa if it is not emanated from the and the servitors, the Lord is the predominator enjoyer
Supreme. while the parts and parcels are predominated enjoyer.

Real enjoyment of the living entity is realized in that Dhany, Vikh, Daniha, Rdh, Anurdh, Sombh,
way, otherwise he can simply merge himself with the Lord Trak, and so on, are mentioned. And in the Dvrak
by annihilating his constitutional position as he is ema- Mhtmya, the names of Lalit, ®ymal, ®aiby, Pdm,
nated from the Supreme. This constitutional position of Bhadr, along with Viakh are mentioned as the chief of
parts and parcels are predominantly existent in the abso- the damsels of Vrajabhmi. There is such mention of the
lute realm whereas the secondary rasas are manifested in names of the gops in Skndha Puram also. Such gops
the relative world. When the Lord, therefore, desires to were attracted by the beautiful and attractive features of
enjoy the secondary rasa with His servitors, such recipro- the form of ®r Ka. They were not only attracted but
cation is brought into existence in the relative world by also they were actually under the control of Lord by the
the desire of the Lord. These secondary rasas, when they paramour feeling of the lover and the beloved. Such tran-
are actually dovetailed with the absolute person, result scendental feelings of the pure gops are never to be com-
in the same as that of other primary rasas. Therefore the pared with the erotic principles of the mundane world.
vbhatsa-rasa displayed between the Lord and Kasa also In these transactions of highest reciprocations of rasas
terminated in the liberation of Kasa on account of ®r ®rmati Rdhr stands to be the supermost partaker.
Kas being the Absolute Person. She is therefore actually the counterpart emblem of all
Therefore the servitor living being, if at all he wants to the rasas which are reciprocated between Ka and
relish any one of the above rasas, must reciprocate the Rdh in a specific manner unknown even to Ka
same with ®r Ka who is the unlimited ocean or source both being equally full and perfect, there is constantly an
of all rasas. One can derive any amount of rasa of a par- overflow of transcendental bliss which is the purest form
ticular type from that which gives the resources simply of competition of the hladin energy or the transcendental
by such reciprocation with Ka. Gopla-Tpan directs, pleasure-giving element, potent in the Lord but displayed
therefore, conclusively that Ka is the supreme foun- by Rdhr.
tainhead of all the rasas which are also confirmed by the In the Uttara-khaa of the Pdma Pura such recipro-
®ruti or the Vedas. One should therefore always meditate cation of highest transcendental mellows is affirmed by
upon Ka to derive a particular type of rasa according eulogizing the place called by the name Rdh-kua,
to ones choice and under proper direction of the spiri- where Lord Ka and Rdhr exhibited Their recip-
tual master. rocal fullnessRdh-kua is therefore as much dear
Ka appeared to Kasa as death personified because to ®r Ka as ®rmat Rdhr. In Dvrak Rukmi
Kasa chose to kill Ka from the beginning of His ap- is mentioned as the topmost queen of the Lord, and, simi-
pearance. Similarly, the gops wanted to have Ka as larly, in Vndvana Rdhr is the topmost of the
their lover and therefore Ka treated them as the most gops. (Mtysa-sknda).
fascinating lover displayed by the madhura-rasa of a tran- The pastime functions of Vndvana represent a greater
scendental paramour. degree of rasa reciprocation than Dvrak. As such
The conclusion is that the Personality of Godhead re- Rdhr is more conspicuous than Rukmi. She is there
ciprocates with His servitors in the proportion and qual- the all-attractive counterpart of the all-attractive Lord and
ity of service rendered unto Him. Nobody is doing any- therefore She is the highest embodiment of the hladin
thing except this reciprocation of rasas between Ka and potency of the Lord. Voluntarily the Lord bifurcated Him-
himself and thus one is reaping the desired result in the self both as Rdh and Ka and again joined together
proportion and quality of service illusioned in contami- in the still more attractive form of ®r Caitanya Mah-
nation with the material energy, whereas such service is prabhu. In other words, the devotees of the Lord ®r Cai-
transcendental in the Absolute Realm where illusion is tanya Mahprabhu are eligible candidates for approach-
conspicuous by its absence only. The quality of service to ing the fountainhead of all rasas.
®r Ka in the highest plane form is exhibited by the According to ®r Jva Gosvm the names of both Rdh
gops and such service is eulogised in the Bhgavatam in and Ka are mentioned in the ¬g Veda as Rdh and
the following words: What is that penance which the Mdhava. Men with poor fund of knowledge and so-
gops had performed so that they are privileged to enjoy called adherents of the Vedas indulge in pragmatic dis-
the drinking of the nectar of Lords beauty which is as cussions concerning Rdh and Ka without consult-
much unfathomed as His other opulences are. ing the authoritative statements of the Gosvms headed
Therefore with the gops the highest transcendental by ®r Rpa Gosvm and followed by ®r Raghuntha
quality of rasa is reciprocated by the Lord, and out of them Dsa Gosvm. ®r Narottama Dsa µhkura therefore
the specifically mentioned gops of the name Trak, Pl, recommends to the serious students of rasa science to sur-
®ym, Lalit, and ®rmati Rdhr are significant. In render unto the protection of the merciful Gosvms who
the Puras the names of the gops like Gopl, Plik, left all material association of aristocracy and comfort and

Sixth Ray É®r ®r4dh-Ka
voluntarily accepted the part of a rigid mendicant to be- the more tiresome sounds of radio and other materialis-
stow upon the fallen souls like us their highest gift of tic instruments of relaxation, but the foolish people do
benediction in the matter of the love affairs of Rdh and not know that real rasa is flowing under the lotus feet of
Ka. Lord ®r Ka. He is constantly disseminating the flow
The transcendental science of the love affairs of Rdh of transcendental rasas in the soothing way of the moon-
and Ka is not a thing easily understandable even by light. Therefore He is compared with the moon which
the highest talented has a specific cool-
persons and mate- ing effect on the fa-
rialistic opportun- tigued person. In
ists. Those who the spring the
therefore try to real- moonlight is still
ize the affairs of more soothing. The
Rdh and Ka in spring moon is the
the puffed-up man- sum total of all the
ner of materialistic rasas of other sea-
scholarship will sons and thus ®r
vanquish in the Ka is compared
womb of oblivion if with the moon de-
they are reluctant to lightfully dis-
consult the books played along with
left by the the twinkling stars
Gosvms. Bhakti- of the name Trak,
Rasmta-Sindhu, and so on. In that
on which we are at- metaphorical ex-
tempting an En- planation the word
glish version fol- ruddha means cov-
lowing in the foot- ered and pli
prints of the means the range.
Gosvms, is the In other words, the
first of a series of rays of the moon
books in this con- have covered the
nection. This pre- twinkling light of
liminary study in the range of stars.
the science of devo- These beautiful fea-
tional service is tures of the moon
therefore cau- are exhibited at
tiously done by night which is com-
burrowing into the pared with the
transcendental sub- name of dark
ject with the pur- ®yma. In this
view of a serious metaphorical com-
student. bination of words
Metaphorically vidhu means the moon. As such the lalit means pastime and amta is the moonlight it-
Lord is compared with the moon although He is some- self.
times compared with the most powerful sun. He is com- As the moonlight, stars, and their reciprocal pastime
pared with the moon par excellence not in the sense that all concerned in the night alone, so also Lord ®r Kas
the moon is less powerful than the sun. On the other hand, pastime in the highest zest of transcendental rasa is pos-
He is not compared with the sun on account of the suns sible at night alone along with ®rmati Rdhr and
inability to counteract the fatigue of a tiresome man. It is Her eternal associates. In that night illuminated by the
the light of the moon only which is soothing to such a moon the stars known as Anurdh or Rdh is more
tiresome person. We want to drink rasa for getting our- intimately connected with the star known by the name
selves relief from the tiresome effect of dry material life. Vikh. As the moon is more beautiful on the full moon
Tiresome people in order to mitigate the fatigue of the night of spring, similarly the attraction of Ka is fully
days labor try to eschew a particular type of rasa from displayed in the matter of exchanging rasa.

Ya Kali Rpa ®arra N Dharata?

What If ®r Rpa Gosvm Had Not Appeared?
1) 3)
ya kali rpa arra n dharata jab pitu vanphula, phalat nn-vidhi,
ta vraja-prema- mahnidhi-kuharika, manorji aravinda
kaun kap udhrata so madhukar vinu, pn kaun jnata,
vidyamn kari bandha
2)
nra kra hasan, pn-vidhyan, 4)
kaun pthak kari pyat ko jnata, mathur-vndvan,
ko sab tyaji bhaji vndvan, ko jnata vraja-gta
ko sab grantha viracita ko jnata, rdh-mdhav rati,
ko jnata soi prta
5)
jkar caraa, prasde sakal jan,
gi gavi sukha pvat
caraa-kamale, aragata mdho
tab mahim ura lgat
yaif; kaliKali-yuga; rpa®rla Rpa Gosvm; If ®rla Rpa Gosvm would not have appeared in this
arrathe form; n dharatanot appeared; tathen; age of Kali, then who could have opened the great store-
vraja-premathe love of the vraja-gops for Ka; house of vraja-prema that contained the topmost love of
mahnidhigreat treasure; kuharikagreat storehouse; the vraja-gops? Who could have opened the door and dis-
kaunwho; kapthe door;udhrataopened; tributed its contents freely everywhere?
Just as a swan separates the milk from water and only
nrawater; kramilk; hasanswan; pn-vidhyan tastes the sweet nectar of milk, who could have been more
who is drinking; kaunwho; pthakeach separate; kari expert to separate the nectarean mellowsdsya, sakhya,
pyatdrink the milk; kowho; sabeverything; tyaji vtsalya, madhurato taste? Abandoning everything to
abandoning; bhajiworship; vndvanVndvana; go and perform bhajana in Vndvana, he wrote every-
kowho; saball; granthascriptures; viracitawritten. thing down in such rasika scriptures such as Bhakti-
Rasmta-Sindhu, Ujjvala-Nlama, Vidagdha-Mdhava, and
jabwhen; pituyellow flowers ; vanphulaforest flow- Lalita-Mdhava, and so many other devotional songs and
ers ; phalatfruit; nn-vidhivarious kinds of; poems.
manorjifancy; aravindalotuses; sohe; madhukar During the season when the yellow forest flowers are in
like a bee; vinuwithout; pndrinking; kaunwho; full-bloom and various kinds of fruit ripen, he lived like
jnataknown; vidyamnpresent; kari bandhaclosed. a bee taking nectar from the enchanting lotus flowers
Who could have understood the wonderful nectar he was
ko jnatawho would have known; mathur-vndvan collecting? Even today, it would have been sealed.
glories of Mathur and Vndvana; ko jnatawho Who could have understood Kas divine pastimes in
would have known; vraja-gtathe glories of Vraja; ko Mathur and Vndvana? How could we have known
jnatawho would have known; rdh-mdhavRdh the sweet pastimes of Vraja and the loving exchanges
and Mdhava; ratithe love; ko jnatawho would have between ®r Rdh and Mdhava? Who could have un-
known; soi prtasuch a love. derstood Their premasneha, mna, praaya, rga, anurga,
mahbhva, adhirudha mahbhva, modana, mohana, madana?
jkarwhose; caraalotus feet; prasdeby the mercy By the mercy of his lotus feet all persons can now sing
of; sakal janall persons; gising; gavigiving in- and give instructions on how to attain such a stage of
structions to sing; sukhahappiness; pvatget; caraa- divine bliss! This surrendered soul, Mdho Dsa, is at ®r
kamalethe lotus feet of; aragatasurrendered souls; Rpa Gosvms lotus feet, praying to always embrace
mdhoMdho Dsa; tabthen; mahimthe glories of; his sweet glories.
ura lgatembracing.

bhajmi rdhm aravinda-netr

smarmi rdh madhura-smitsya
vadmi rdh karu-bhardr
tato mamnysti gatir na kpi
®r Viakhnandbhidha-Stotram, 131
Radha-Krsna at full-moon ®rla Raghuntha Dsa Gosvm
I worship lotus-eyed Rdh. I meditate

on sweetly smiling Rdh. I glorify the
supremely merciful Rdh. She is the
only goal of my life. I have no other life.
I have heard from my Gurudeva, or any Vaiava, that O ®rmat Rdhik, bhajmi rdhm aravinda-netrm,
Rdh is so beautiful, so merciful, and so madhura, so smrami rdh madhura-smitsym. I am remember-
sweetso I pray to Her feet. I have no qualification for ing Your sweet smiling face. Why is She smiling?
hearing all these things, but seeing the qualities of ®rmat She has done mna, and Ka was trying to pacify
Rdhik I have dared to pray to Her, and I know that Her but She was not pleased. Rdh told Ka,
She will hear because She is sarvajña, all-knowing. Cer- You cannot love anyone but Me, no one else.
tainly She will hear. Bhajmi rdhm aravinda-netram. Ka does what Rdh tells Him, so She was
Aravinda-netram means eyes like lotus petals. Why? Be- pleased. Now She is smiling, I have conquered
cause lotus petals are fragrant, they have some smell, a Ka and He is doing everything I tell Him to do.
good smell, and are very soft, so soft. Here soft means She is madhura-smitsym. She is looking to the gops
that if someone is in any distress or difficulty and is weep- as if to say, Now I have conquered Ka and He
ing, then Her heart becomes soft and Rdh will cer- is saubhgyavat, feeling fully fortunate. I want to
tainly bestow mercy upon them. So Raghuntha Dsa is remember all these lls. Vadmi rdh karu-
giving the example of a lotus. Her eyes are lotus-like. bhardr: I am always uttering the name of Rdh
who is always so much merciful. She is always giv-
Anurga means red. She is immersed in ka-anurga, ing mercy to everyone who wants to serve Her. Tato
and the corners of Her eyes are like a lotus, somewhat mamnysti gatir na kpi: I have no goal except You.
reddish. I want this kind of anurga upon me and You I have no one else but You to look to. I only want to
can do it. So there are some hidden meanings in these serve You. There are none except You.
words. ®rla Bhaktivednta Nryaa Mahrja

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Rays of

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Vol. II No. II Kartika 1998 ®r Gaurabda 512

Distinct Similarities Between 29

Front cover: ®r la Rpa Gosvm .

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Rays of The Harmonist Vol. II No. II 13

14 Rays of The Harmonist Vol. II No. II

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16 Rays of The Harmonist Vol. II No. II

Lord. Mind and Intelligence

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The Divinity of the Guru

18 Rays of The Harmonist Vol. II No. II

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vant, and not as master. As part of the potency of the

Absolute Integera perfect whole number, a num-

20 Rays of The Harmonist Vol. II No. II

Vysa Vetti N Vetti V

A Discussion on 5 March 1982

Rays of The Harmonist Vol. II No. II 21

22 Rays of The Harmonist Vol. II No. II

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Talks Between A Maulvi

24 Rays of The Harmonist Vol. II No. II

Rays of The Harmonist Vol. II No. II 25

The Harmonist, Vol. XXVIII No. 12 1931 April, 1931

Again the Vedic sonhood conception of Godhead

26 Rays of The Harmonist Vol. II No. II

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28 Rays of The Harmonist Vol. II No. II

Distinct Similarities Between

Rays of The Harmonist Vol. II No. II 29

bhaktir-aikntik -veyam-vicrt prat yate and the cheating propensity of which the foremost is

liberation. One who merges into the spiritual auras of

30 Rays of The Harmonist Vol. II No. II

From tions and historical instructions, we will find many simi-

Rays of The Harmonist Vol. II No. II 31

32 Rays of The Harmonist Vol. II No. II

advaitavdamonism; God is One, became

ruti pratyakam-aitihyam-anumna catuayam

Rays of The Harmonist Vol. II No. II 33

Govardhanas Droacala and, showing him great worship and honor,

Appearance K has the Gag, Vivevara Mahdeva, and sinful

34 Rays of The Harmonist Vol. II No. II

nijaown; patiof the Lord; bhujaarm; daac anupamaincomparable; maipearl-studded; ved 

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36 Rays of The Harmonist Vol. II No. II

nirupadhiboundless; karuenaby the mercy; r -

Rays of The Harmonist Vol. II No. II 37

Disappearance Day of ®r la Narottama µhkura

®rla Rpa Gosvmpda

Front cover: ®rla Rpa Gosvm.

Gauya Vednta Publications Rays of The Harmonist

BVNM: What is the paribh, the definition of nma-cintmai ka

asat sampradya. Especially if someone coming in ®r Devotee reads:

Absolute Integera perfect whole number, a num-

Vysa Vetti N Vetti V

Again the Vedic sonhood conception of Godhead

bhaktir-aikntik-veyam-vicrt pratyate and the cheating propensity of which the foremost is

advaitavdamonism; God is One, became

ruti pratyakam-aitihyam-anumna catuayam

Govardhanas Droacala and, showing him great worship and honor,

Appearance K has the Gag, Vivevara Mahdeva, and sinful

nijaown; patiof the Lord; bhujaarm; daac anupamaincomparable; maipearl-studded; ved

nirupadhiboundless; karuenaby the mercy; r-

Disappearance Day of ®rla Narottama µhkura

®r Rpa Gosvms

Nra-ksraWhat is sakhya-rasa? What is vtsalya rasa?

®rla Rpa Gosvms

Text 1 the Bhagavata-Gtahas His innumerable beams of ex-

Ya Kali Rpa ®arra N Dharata?

bhajmi rdhm aravinda-netr

®r Viakhnandbhidha-Stotram, 131

Radha-Krsna at full-moon ®rla Raghuntha Dsa Gosvm

I worship lotus-eyed Rdh. I meditate