Japa Retreat Notebook by Swami BV Tridandi

8/8/2019 Japa Retreat Notebook by Swami BV Tridandi

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Japa Retreat program

When outside the temple, during the retreat, we will careful maintain

complete silence, (mauna vratta)

Mangala Arti 5.15am

Tulasi puja

Individual Chanting 6.00am

Bhajans 8.00am

Class 9.00am

Breakfast Prasadam 10.30am

Dinner Prasadam 5.00pm

Gaura Arti 6.00pm

Bhajans 6.30pm

Devotee exchange 7.30pm

Rest 9.00pm


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Contents

Mahaprabhu Glorifies the Holy name 1o

10 offences against Nama 3o

Nama Tattva 4o

Words about Mangala Arti 11o

Guruvastakam 12o

Summary of Guruvastakam 19o

Mangala Arti 20o

Vibhavari Sesa 22o

Sri Vraja-Dhma-Mahimmta 26

Class Topics: Jiva tattva 28o

Time map 31o

Sri Sri Siksastakam 32

Anarthas 34

Krsna Loka Map explained 37oo

The Tree of Beauty - JD Ch.13 41o


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Bythe causless mercy of my belovedSrila Gurudeva Srila Bhaktivedanta Narayana Goswami Maharaja,

we are able to attend this most auspicious retreat. Id like to welcomeeveryone and hope all the material arrangements are satisfactory.

Here are some inspiring words from Caitanya Caritamrta to refresh our dedication to

spending time with the Holy name. ( From CC.Adi Lila chapter 7 text 71 99)

Sri Caitanya Mahaprabhu glorifies the chanting of the Lords Holy names

r Caitanya Mahprabhu replied to Praknanda Sarasvat, My dear sir, kindly hear thereason. My spiritual master considered Me a fool, and therefore he chastised Me.

You are a fool, he said. You are not qualified to study Vednta philosophy, and thereforeYou must always chant the holy name of Ka. This is the essence of all mantras, or Vedichymns.

Simply by chanting the holy name of Ka one can obtain freedom from materialexistence. Indeed, simply by chanting the Hare Ka mantra one will be able to see the lotus feetof the Lord.

In this Age of Kali there is no religious principle other than the chanting of the holyname, which is the essence of all Vedic hymns. This is the purport of all scriptures.

After describing the potency of the Hare Ka mah-mantra, My spiritual master taughtMe another verse, advising Me to always keep it within My throat.

harer nma harer nmaharer nmaiva kevalam

kalau nsty eva nsty evansty eva gatir anyath

For spiritual progress in this Age of Kali, there is no alternative, there is no alternative,there is no alternative to the holy name, the holy name, the holy name of the Lord.

kaler doa-nidhe rjann asti hy eko mahn guakrtand eva kasya mukta-saga para vrajet (12.3.51)

In the Age of Kali there are many faults, for people are subjected to many miserable

conditions, yet in this age there is one great benedictionsimply by chanting the Hare Kamantra one can be freed from all material contamination and thus be elevated to the spiritualworld. The Nrada-pacartra also praises the Hare Ka mah-mantra as follows:

trayo ved a-agni chandsi vividh sursarvam akarnta-stha yac cnyad api v-mayam

sarva-vednta-srrtha sasrrava-traa

The essence of all Vedic knowledgecomprehending the three kinds of Vedic activity[karma-ka, jna-ka and upsan-ka], the chandas, or Vedic hymns, and the processesfor satisfying the demigodsis included in the eight syllables Hare Ka, Hare Ka. This isthe reality of all Vednta. The chanting of the holy name is the only means to cross the ocean ofnescience. Similarly, the Kali-santaraa Upaniad states, Hare Ka, Hare Ka, Ka Ka,Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Harethese sixteen names composed of


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thirty-two syllables are the only means to counteract the evil effects of Kali-yuga. In all the Vedasit is seen that to cross the ocean of nescience there is no alternative to the chanting of the holyname. Similarly, r Madhvcrya, while commenting upon the Muaka Upaniad, has quotedthe following verse from the Nryaa-sahit:

dvparyair janair viu pacartrais tu kevalai

kalau tu nma-mtrea pjyate bhagavn hari

In Dvpara-yuga one could satisfy Ka or Viu only by worshiping Him gorgeouslyaccording to the pcartrik system, but in the Age of Kali one can satisfy and worship theSupreme Personality of Godhead Hari simply by chanting the holy name.

While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and thus I laugh,cry, dance and sing just like a madman.

Collecting My patience, therefore, I began to consider that chanting the holy name ofKa had covered all My spiritual knowledge.

I saw that I had become mad by chanting the holy name, and I immediately submitted this

at the lotus feet of my spiritual master.My dear lord, what kind of mantra have you given Me? I have become mad simply bychanting this mah-mantra!

Chanting the holy name in ecstasy causes Me to dance, laugh and cry. When My spiritualmaster heard all this, he smiled and then began to speak.

It is the nature of the Hare Ka mah-mantra that anyone who chants it immediatelydevelops his loving ecstasy for Ka.

Religiosity, economic development, sense gratification and liberation are known as thefour goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificantas straw in the street.

For a devotee who has actually developed bhva, the pleasure derived from dharma,artha, kma and moka appears like a drop in the presence of the sea.

The conclusion of all revealed scriptures is that one should awaken his dormant love ofGodhead. You are greatly fortunate to have already done so.

It is a characteristic of love of Godhead that by nature it induces transcendental symptomsin ones body and makes one more and more greedy to achieve the shelter of the lotus feet of theLord.

When one actually develops love of Godhead, he naturally sometimes cries, sometimeslaughs, sometimes chants and sometimes runs here and there just like a madman.

Perspiration, trembling, standing on end of ones bodily hairs, tears, faltering voice, fadingcomplexion, madness, melancholy, patience, pride, joy and humilitythese are various natural

symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean oftranscendental bliss while chanting the Hare Ka mantra.

It is very good, my dear child, that You have attained the supreme goal of life by developinglove of Godhead. Thus You have pleased me very much, and I am very much obliged to You.

My dear child, continue dancing, chanting and performing sakrtana in association withdevotees. Furthermore, go out and preach the value of chanting ka-nma, for by this processYou will be able to deliver all fallen souls.

Saying this, My spiritual master taught Me a verse from rmad-Bhgavatam. It is theessence of all the Bhgavatams instructions; therefore he recited this verse again and again.

When a person is actually advanced and takes pleasure in chanting the holy name of the

Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs,cries, becomes agitated and chants just like a madman, not caring for outsiders.


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NAMA TATTVA

Chanting the Hoy Name is the EternalAnd Highest Dharma for all Souls

etvan eva loke `smin

pusam dharma para smtabhakti-yogo bhagavati

tan-nma-grahandibhi

It is recognized that the highest religious principle in human society is devotional serviceto the Supreme Personality of Godhead, beginning with the chanting of the holy name of the Lord,nama-samkirtana. (Bhag. 6.3.22)

The Constitutional Nature of the Holy Name

nma cintmaih krsnacaitanya-rasa-vigrahah

prna-uddho nitya-mukto`bhinnatvan nma nminoh

The holy name of Krsna is a transcendental wish-fulfilling gem-it bestows all spiritualbenedictions, for it is Krsna Himself. It is the personification of divine mellow, the fountainheadof all pleasure. The holy name of Krsna is eternally liberated and spiritual. This is because thename of Krsna and Krsna Himself are non-different.

(Sri Bhakti-rasamrta-sindhu, Purva-vibhagaga 2.233)

The Holy Name Grants All Perfection in Kali-yuga

kaler doa-nidhe rjann / asti hy eko mahn gua (There is one good quality.)krtand eva kasya / mukta-saga para vrajet.

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality aboutthis age: Simply by chanting the hare Krsna maha-mantra, one can become free from materialbondage and be promoted to the transcendental kingdom. (Bhaga.12.3.51)

kte yad dhyyato viu / trety yajato makhai

dvpare paricaryy / kalau tad dhari-krtant

Whatever result was obtained in Satya-yuga by meditating on Viu, in Tret-yuga byperforming sacrifices, and in Dvpara-yuga by serving the Lords lotus feet can be obtained inKali-yuga simply by chanting the Hare Ka mah-mantra.

In the Viu Pura it is written:

sa hnis tan mahac chidra / sa moha sa ca vibhramayan-muhrta kaa vpi / vsudeva na cintayet

If even for a moment remembrance of Vsudeva, the Supreme Personality of Godhead, ismissed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly.


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kali-kle nma-rpe ka-avatranma haite haya sarva-jagat-nistra

In this Age of Kali, the holy name of the Lord, the Hare Ka mah-mantra, is theincarnation of Lord Ka. Simply by chanting the holy name, one associates with the Lord

directly. Anyone who does this is certainly delivered.di 17.23

nma vinu kali-kle dharma nhi rakali-kle kaiche habe ka avatra

In this Age of Kali there is no religion other than the chanting of the holy name of theLord, but how in this age will the Lord appear as an incarnation?

di 3.101

Sridhara Swami on Glories of the Holy Name

amhah samhara dkahilam sakrdudayadeva sakala-lokasyataraniriba timira-jaladhim jayati jagan-mangalam harer nama

Let the all-auspicious glories of the holy name, which benedicts the entire universe, bevictorious. Just as when the sun rises, it dispels the ocean of darkness, in the same way, whenthe holy name has only slightly risen within one`s heart, all one`s sins are completely destroyed.(Padyavali 16, Sridhara Swami)

jnanamasti tulitam ca tulayam prema naiva tulitam tu tulayamSiddhir eva tulitatra tulayam krsna-nama tulitam na tulayam

Knowledge and yogic perfection can be compared to one another, but prema and krsna-prema have no comparison to anything within this world. They cannot be weighed on the scalesof mundane consideration. (Padyavali 15, Sridhara Swami)

Rupa Gosvami on the Glories of the Holy Name

ki kta-cetas su-manasm uccana chasmcalam amka-loka-sulabho vaya ca mukti-riya

no dk na ca sat-kriy na ca puracary mang kate

mantro ya rasan-spg eva phalati r-ka-nmtmaka

The holy name of Lord Ka is an attractive feature for many saintly, liberal people. It is theannihilator of all sinful reactions and is so powerful that, save for the dumb who cannot chant it, it isreadily available to everyone, including the lowest type of man, the cala. The holy name of Kais the controller of the opulence of liberation, and it is identical with Ka. When a person simplychants the holy name with his tongue, immediate effects are produced. Chanting the holy name doesnot depend on initiation, pious activities or the puracary regulative principles generally observedbefore initiation. The holy name does not wait for any of these activities. It is self-sufficient. akrstihkrta-cetasam sumahatam-muccatanam camhasam

acandalamamukaloka-sulabho vasyas ca moksasriyahno diksam na ca daksinam na ca purascaryam managiksatemantro`yam rasana sprg eva ghalati sri krsna namatmakah


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The holy name of Krsna is an attractive feature for many saintly, liberal people. It is theannihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it,it is readily, available to everyone, including the lowest type of man, the candala. The holy nameof Krsna is controller of the opulence of liberation, and it is identical with Sri Krsna. Simplyby touching the holy name with one`s tongue, immediate effects are produced. Chanting theholy name does not depend on initiation, pious activities, or the purascarya regulative principles

generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient. (Padyavali 29, Rupa Gosvami)

The Efficacy of Gayatri and the Holy Name

ka-mantra haite habe sasra-mocanaka-nma haite pbe kera caraa

Simply by chanting the holy name of Ka one can obtain freedom from materialexistence. Indeed, simply by chanting the Hare Ka mantra one will be able to see the lotus feet

of the Lord.(Through the gayatri mantra one attains liberation from material existence. Through theholy name one attains the lotus feet of Krsna.) (Cc. Adi 7.73)

The Glories of the Holy Name Surpasses that of Impersonal Brahman

yad brahma-saksat-krti-nisthayapi vinasamayati vina na bhogaihApaiti nama-sphuranena tatte prarabhda-karmeti virauti vedah

O holy name! The seeds from which sin sprouts within the heart are not burned to ashesby realization of Brahman or by constant meditation on eternal consciousness. But, O holy name,as soon as you appear on the tongue of a sincere chanter, all the karmic seeds of sin are burnedto ashes. Thus all sinful reactions, past, present and future are finished. This is proclaimed by theVedas. (Krsna-namastakam, Rupa Gosvami 4)

Kirtana of the Holy Name is Best of All

aghaccit-smaranam visnor-bahvayasena sadhyateausthaspandana-matrena kirtanatu tato varam

The remembrance of Visnu certainly cuts sin to pieces, but it is very difficult to attainperfection through remembering Visnu. Only after great effort is such remembrance possible.However, simply by moving the lips, there is the kirtana of the holy name of Visnu, and thereforekirtana is the topmost process of devotional service.

(Hari-bhakti-vilasa, 11. 453)

The Holy Name Surpasses Worship and Meditation

jayati jayati nmnanda-rpa murrerviramita-nija-dharma-dhyna-pjdi-yatnam

katham api sakd tta mukti-da prin yat

paramam amtam eka jvana bhaa me

All glories, all glories to the all-blissful holy name of r Ka, which causes the devoteeto give up all conventional religious duties, meditation and worship. When somehow or other


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uttered even once by a living entity, the holy name awards him liberation. The holy name of Kais the highest nectar. It is my very life and my only treasure. (Brhad-Bhagavatamrta 1.1.9)

In rmad-Bhgavatam (2.1.11) ukadeva Gosvm says:

etan nirvidyamnnm icchatm akuto-bhayamyogin npa nirta harer nmnukrtanam

O King, constant chanting of the holy name of the Lord after the ways of the greatauthorities is the doubtless and fearless way of success for all, including those who are free fromall material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge.

Mahaprabhu Loudly Chanted the Holy Name

hare krsnety uccyaih sphurita-rasano namaganana-krta-granthi sreni-subhaga-kati-sutrojjvalakarah

visalakso dirghargala-yugala-kheloncita-bhujahsa caitanyah kim me punarapi drsoryasyati padam

Sri Caitanya Mahaprabhu loudly chants the Hare Krsna mantra, which dance upon Histongue, as His radiant lotus hand counts the name by fingering the beads on the beautiful knottedcounting string tied to His waist. His beautiful lotus eyes stretch to His ears and His arms reachto His knees. When will Sri Caitanya Mahaprabhu again appear before my eye? (Caitanyasthakam5, Rupa Gosvami)

The Upanisads on the Hare Krsna Maha-mantra

Kalisantaraa Upaniad it is stated:

hare ka hare Ka / ka ka hare harehare rma hare rma / rma rma hare hare

iti oaaka nmn / kali-kalmaa-nanamnta parataropya / sarva-vedeu dyate

The sixteen wordsHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma,Rma Rma, Hare Hareare especially meant for counteracting the contaminations of Kali. To saveoneself from the contamination of Kali, there is no alternative but the chanting of these sixteen words.

After searching through all the Vedic literature, one cannot find a method of religion more sublime forthis age than the chanting of Hare Ka. di 3.41

Chanting the Holy Name Qualifies One for Deliverance

madhura-madhuram-etan-mangalam mangalanamsakala-nigamavalli-sat-phalam cit-svarupam

sakrdapi parigitam sraddhaya helaya vabhrguvara naramatram tarayet krsna nama

The holy name of Krsna is the sweetest of the sweet and the most auspicious of allauspicious things. It is the self-effulgent and beautiful fruit of the Vedic desire tree. O best of theBhrugus, when the holy name is uttered once without offense, either attentively or inattentively,it immediately ensures the deliverance of all human beings from the bondage of illusion. (Hari-bhakti-vilasa 11.234, Skanda Purana)


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The Holy Name is to be Chanted in the Stage of Practice and in Perfection

etan nirvidyamnnm / icchatm akuto-bhayamyogin npa nirta / harer nmnukrtanam

O King, it is finally decided that everyone, namely those in the renounced order of life,the mystics, and the enjoyers of fruitive work, should chant the holy name of the Lord fearlesslyto achieve the desired success in their pursuits. (Bhg. 2.1.11)

Things Unfavorable for Nama-kirtana

janmaivarya-ruta-rbhir / edhamna-mada pumnnaivrhaty abhidhtu vai / tvm akicana-gocaram

My Lord, Your Lordship can easily be approached, but only by those who are materially

exhausted. One who is on the path of [material] progress, trying to improve himself withrespectable parentage, great opulence, high education and bodily beauty, cannot approach Youwith sincere feeling. (Bhag. 1.8.26)

The Fruit of Offenselessly Uttering the Principal Name

tue tavin rati vitanute tuval-labdhayekara-kroa-kaambin ghaayate karrbudebhya sphm

ceta-prgaa-sagin vijayate sarvendriy ktino jne janit kiyadbhir amtai keti vara-dvay

I do not know how much nectar the two syllables K-a have produced. When theholy name of Ka is chanted, it appears to dance within the mouth. We then desire many,many mouths. When that name enters the holes of the ears, we desire many millions of ears.And when the holy name dances in the courtyard of the heart, it conquers the activities of themind, and therefore all the senses become inert. (Vidagdha-Madhava 1.12)

The Pure Name Arises Within the Association of Devotees

sadhu-sange bhai krsna nama nahi hayanamaksara bahiraya bate nama kabhu naya

O brothers, the holy name of Krsna is never to be found in the association of those who are un-saintly. The external sound of the holy name is never the name proper. (Prema-vivarta)

Determination for Chanting the Holy Name

khanda khanda hai` deha yadi jaya pranaTabu ami vadane na chadi harinama

Even if you cut my body into pieces, I should not give up chanting the holy name.(C. Bhag. Adi 11.91)


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The Four Kinds of Namabhasa

sketya prihsya v / stobha helanam eva vvaikuha-nma-grahaam / aegha-hara vidu

One who chants the holy name of the Lord is immediately freed from the reactions of

unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musicalentertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures.SB 6.2.15

The Tenth Offense to the Holy Name

Of the nine processes of devotional service, the most important is to always chant the holyname of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains themost valuable love of Godhead. (Cc. Antya 4.71)

nmno hi yvat akti / ppa-nirharae haretvat kartu na aknoti / ptaka ptak nara

Simply by chanting one holy name of Hari, a sinful man can counteract the reactions tomore sins than he is able to commit. (Bhad-viu Pura)

avaenpi yan-nmni / krtite sarva-ptakaipumn vimucyate sadya / siha-trastair mgair iva

If one chants the holy name of the Lord, even in a helpless condition or without desiringto do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animalsflee in fear. (Garua Pura)

sakd uccrita yena / harir ity akara-dvayambaddha-parikaras tena / mokya gamana prati

By once chanting the holy name of the Lord, which consists of the two syllables ha-ri,one guarantees his path to liberation. (Skanda Pura)

These are some of the reasons why the Viudtas objected to the Yamadtas taking

Ajmilato the court of Yamarja.

vat sva-kath ka / puya-ravaa-krtanahdy anta stho hy abhadri / vidhunoti suht satm

r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in everyonesheart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from theheart of the devotee who has developed the urge to hear His messages, which are in themselvesvirtuous when properly heard and chanted.

jvera kalya-sdhana-kma / jagate si e madhura nmaavidy-timira-tpana-rpe / hd-gagane virje


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The holy name of Lord Ka descends into the darkness of the material world just tobenedict the conditioned souls. The holy name of Lord Ka is just like the sun that rises inthe clear sky of the heart of the devotees. SB 11.7.52

yan-nmadheya-ravanukrtand

yat-prahvad yat-smarad api kvacitvdo pi sadya savanya kalpate

kuta punas te bhagavan nu darant

To say nothing of the spiritual advancement of persons who see the Supreme Person faceto face, even a person born in a family of dog-eaters immediately becomes eligible to performVedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead orchants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

aho bata va-paco to garyn

yaj-jihvgre vartate nma tubhyamtepus tapas te juhuvu sasnur rybrahmncur nma ganti ye te

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born inthe families of dog-eaters, such persons are worshipable. Persons who chant the holy name ofYour Lordship must have executed all kinds of austerities and fire sacrifices and achieved allthe good manners of the ryans. To be chanting the holy name of Your Lordship, they musthave bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

jne praysam udapsya namanta evajvanti san-mukharit bhavadya-vrtm

sthne sthit ruti-gat tanu-v-manobhirye pryao jita jito py asi tais tri-lokym

Lord Brahm said, O my Lord Ka, a devotee who abandons the path of empiricphilosophical speculation aimed at merging in the existence of the Supreme and engageshimself in hearing Your glories and activities from a bona fide sdhu, or saint, and who lives anhonest life in the occupational engagement of his social life, can conquer Your sympathy andmercy even though You are ajita, or unconquerable. (Bhg. 10.14.3)


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Mangala Arti

Sometimes devotees reveal later that they had some fears or some anxiety before theyarrived. They had doubts about whether or not they could cope with the anticipated intensity of

the retreat. Many revealed that waking up and attending Mangal Arti was somewhat daunting.Spiritual life is love alone. Love for Sri Sri Radha and Krsna. The spiritual reality andspiritual world has no fear whatsoever. Fear comes from a material, conditioned place in the mind(bhayam dvitiyabhinivesatah syad fear arises when one misidentifies himself as the material bodydue to material absorption). Please try to quieten any fears. If you cannot attend Mangal Arti,totally no problem, it can only be a voluntary act to really have any lasting result. We are not anarmy boot camp. We are aspiring to connect our very essential selves with the highest, most lovingconception known to man, service to Sri Radha and Krsna in Vrndavana.

Having said that, there are simple tricks to actually attend this most auspicious of articeremonies, (Mangal means auspicious). Attending this arti ceremony will bestow auspiciousnessfor us the entire day, please dont doubt this. The secret is to take rest between 9pm and 9.45pm

every night, then with 6 hours good sleep we should easily be refreshed to rise at 4am or 4.30am.Of course sometimes we may have a restless sleep, but we can always promise ourselves anhour or so rest during the day. By following carefully our vow of silence, after the final eveningprogram, we should be preparing for bed, if we want to maximise and ensure auspiciousness forthe following day.

This rising early can become our greatest wealth. All of a sudden we have 3 or 4 of the besthours in the day, when the rest of the world and industry etc. are silent, to read and chant andfocus ourselves on our real purpose in this world. It is a great jewel that this retreat can offer. It isthe first jewel. The pastimes of Sri Radha and Krsna at this time of the day are the very sweetest.Their union at 4am is the most intense and profound, thus their separation at dawn is the most

heart breaking. This Nisanta lila (end of the night pastimes) is our meditation at this time.One thing before we begin. This constant chanting will fill us with refreshing, vital, spiritual

energy, for sure, but how will we utilize this special energy? What will we do with it? We need todirect this energy for its best purpose. We must have knowledge of transcendence. Like someonelearning how to type, once we know how to type, what will we type? Or once the car is filled withpetrol, where will we drive it?

Our path is not to acquire knowledge for knowledges sake, to become pundits or jnanis.We are in ignorance as to our true spiritual identity and service to Radha and Krsna. To purify thisignorance we must understand first just how much ignorance we really are in!

How much progress have we made with understanding that I am soul and not this gross

and subtle material, temporary body? Do we understand our souls relationship to this materialworld (prakrti) and our identity and relationship as eternal servants of Sri Sri Radha and Krsna(sambanda jnana). What is my goal? What is my highest aspiration? (prayojana tattva). What isthe path illuminated by the acaryas that I must follow? What is the method to achieve my ultimateobjective? (abhideya tattva). The body is like a strong bow and the mind like a sharp arrow, butwhere will we aim our arrow? Thus we should always seek to understand these questions.

Srila Jiva Goswami gives a couple of simple analogies. A king in time of war will passout weapons to everyone to help fight the approaching enemy. But when the war is over all theweapons are returned to the king. Likewise when our ignorance is defeated and purified, we nolonger need to hold onto and cultivate more knowledge for knowledges sake.

Also like a person with a headache, takes an aspirin, and when the headache is gone, thereis no longer any need for an aspirin. Its the same with knowledge, ultimately it wont take us toKrsna, only our love for Him will, but we need to learn the inner path to bring that love to itshighest focus.


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First we need to purify our ignorant condition that we have been in since timeimmemorial.

To understand that which is the most pure, I also must be pure!**********Our first prayers of the day, at approximately 5.15am, will be glorification of Sri Guru.

Without understanding and acknowledging that most powerful medium and personality who

links our very souls with the divine, through loving service, our efforts will be totally fruitlessand useless. Not a particle of real progress can manifest without the mercy of Sri Guru. All isdepending on him alone for our advancement.

We chant prayers coming from the heart of Srila Visvanatha Cakravati Thakur enshrined in

his Sri Gurvastastakam, expressing our gratitude to Sri Guru for his many gifts upon us.Srila Gurudeva has instructed us to try and appreciate the composers mood and devotion

in all our bhajans. To enter this particular astakam (astakam means 8 verses), but we have an extraverse here which is a benediction, so first we appreciate this extra 9

thverse.

We can visit mentally the wonderful samadhi (sama means same and dhi meansconsciousness) in the courtyard of the Sri Sri Radha Gokulananda temple on the banks of the

Yammuna in Vrindavana. There we find a whole family of saints. The predominating personalityis Sri Lokanatha Goswami, the revered follower of Sri Caitanya Mahaprabhu and great friendand associate of Sri Burgarbha Goswami, who were the two original servants of Mahaprabhuto discover the lost deities and sites in Vrndavana. Next to him is Ganga Narayana ChakravatiGoswami, then Srila Narottama das Thakur, the direct and only disciple of Lokanatha Goswami.Beside him is the beautiful ornate samadhi of our beloved Srila Visvanatha Chakravati Thakur.

He is stating in this final 9th

verse, that anyone chants this prayer during the brahma muhurta(approximately one and half hours before sunrise), is sure to attain direct service to the divinecouple in their spiritual forms on leaving these bodies (vastu siddhi). The words of a mukta siddha

purusa (eternally perfected soul) can never be in vain, their words are satya sankalpa (always

true!). So this will be the ultimate fruit of our rising early and glorifying Sri Guru.Throughout the following 8 verses, the author is showing us what to be grateful toGurudeva for. This is his boundless compassion upon us, that he clearly shows us what to feelgratitude for.

His first verse in a nutshell gives usJiva tattva and Sambanda Jnana (knowledge of whowe are in this world and why we must have sad guru)

The raincloud of Gurudevas mercy is coming to us from the ocean of Sri Krsna. (justas rain clouds come from the ocean). We can never directly link with Krsna, just as we cannotdirectly drink the salty ocean. But we can drink and link with that water that has come from theKrsna ocean in the form of Gurus raincloud. Now the water is digestible and refreshing. Only he,Guru, can extinguish this blazing forest fire of our material desires to try and enjoy this worldof matter. But just as the trees in the forest fire cannot run away, we also cannot escape this fire,wherever we may try and hide, we are totally bound by our material desires. As a consequence wemust suffer, due to our offence from turning away from Krsna, the three fold miseries, adhyatmika(miseries caused by the atma, body and mind), adhibautika (miseries caused by other bhautas,living entities) and adhidaivika (miseries caused by the devas, too hot, too cold etc.).

By the mercy of Krsna, when He is very pleased, we will receive Sri Guru, who will thengive us service (love) to Sri Krsna. Sri Guru himself is non different to Krsna in that they both havethe same desire therefore Guru also has so many wonderful qualities. I am appreciating Guruspersonal form and character and boundless mercy.

In a nutshell this first verse shows us, the jiva in this world, in relationship to Krsna,

sambhanda jnana (knowledge of relationship). This verse we can see asJiva tattva, who am I inrelationship to the whole of existence.


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Now the second verse is such a special gift. Gaura Tattva.Gurudeva is in bliss tasting the sweetness of Mahaprabhus Sankirtan, he is exhibiting

ecstatic symptoms, hairs standing on end etc.Who is Mahaprabhu? Gurudeva has explained.Firstly why did He come to this world? 4 reasons, 2 primary and 2 secondary.

1st Primary reason was to taste Himself unnato ujjvala (highest, brilliantly shinning)rasa.

2nd Primary reason is to bestow service to this mood upon all jivas (sva-bhakti-sriyam)the treasure (sriyam), which is service (manjari bhava) to Krsnas own (sva) bhakti (Sri Radha)

This is clearly written (by Srila Rupa Goswami) in the 4th

verse Adi Lila 2nd

line of C.C.

anarpita-car cirt karuayvatra kalausamarpayitum unnatojjvala-ras sva-bhakti-riyam

hari puraa-sundara-dyuti-kadamba-sandpita

sad hdaya-kandare sphuratu va ac-nandana

anarpitanot bestowed; carmhaving been formerly; cirtfor a long time; karuayby causeless mercy; avatradescended; kalauin the Age of Kali; samarpayitumto bestow;unnataelevated; ujjvala-rasmthe conjugal mellow; sva-bhaktiof His own service; riyamthe treasure; harithe Supreme Lord; puraathan gold; sundaramore beautiful; dyutiofsplendor; kadambawith a multitude; sandpitalighted up; sadalways; hdaya-kandareinthe cavity of the heart; sphuratulet Him be manifest; vayour; ac-nandanathe son of motherac.

May that Lord, who is known as the son of rmat ac-dev be transcendentally situatedin the innermost chambers of your heart. Resplendent with the radiance of molten gold, He hasappeared in the Age of Kali by His causeless mercy to bestow what has not been given for a verylong time --- manjar bhva, the service of rmat Rdhik as Her confidential maidservant.

These are the primary reasons.************

Now, secondary.

1st secondary reason to answer the loud calling of Sri Advaita Acarya.

2nd secondary reason to establish the Yuga dharma of nama sankirtan.

This is why He came to this worldThe next verse, by Srila Krsna dasa Kaviraja, is Mahaprabhus identity (CC.Adi Lila 1.5)

rdh ka-praaya-viktir hldin aktir asmdektmnv api bhuvi pur deha-bheda gatau tau

caitanykhya prakaam adhun tad-dvaya caikyam ptardh-bhva-dyuti-suvalita naumi ka-svarpam

rdhrmat Rdhr; kaof Lord Ka;praayaof love; viktithe transformation;hldin aktipleasure potency; asmtfrom this; eka-tmnauboth the same in identity; apialthough;bhuvion earth; purfrom beginningless time; deha-bhedamseparate forms; gatauobtained; tauthose two; caitanya-khyamknown as r Caitanya; prakaammanifest; adhunnow; tat-dvayam


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the two of Them; caand; aikyamunity; ptamobtained; rdhof rmat Rdhr; bhvamood;dyutithe luster; su-valitamwho is adorned with; naumiI offer my obeisances; ka-svarpamto Him who isidentical with r Ka.

The loving affairs of r Rdh and Ka are transcendental manifestations of the Lordsinternal pleasure-giving potency. Although Rdh and Ka are one in Their identity, They

separated Themselves eternally. Now these two transcendental identities have again united,in the form of r Ka Caitanya. I bow down to Him, who has manifested Himself with thesentiment and complexion of rmat Rdhr although He is Ka Himself.

Mahaprabhu is none other than Sri Krsna Himself. First Radha manifested from His leftside. They are one soul. Now again They have become one as Sri Mahaprabhu.

************

What were the 3 desires that Mahaprabhu desired to fulfill?

The following verse from CC. reveals this special secret.

r-rdhy praaya-mahim kdo vnayaiv-svdyo yendbhuta-madhurim kdo v madya

saukhya csy mad-anubhavata kda veti lobhttad-bhvhya samajani ac-garbha-sindhau harndu

(CC. di Lila Text 6)

r-rdhyof rmat Rdhr;praaya-mahimthe greatness of the love; kdaof what kind; v

or; anayby this one (Rdh); evaalone; svdyato be relished;yenaby that love; adbhuta-madhurimthewonderful sweetness; kdaof what kind; vor; madyaof Me; saukhyamthe happiness; caand; asyHer; mat-anubhavatafrom realization of My sweetness; kdamof what kind; vor; itithus; lobhtfrom thedesire; tatHer; bhva-hyarichly endowed with emotions; samajanitook birth; ac-garbhaof the womb ofrmat ac-dev; sindhauin the ocean; hariLord Ka; indulike the moon.

1) Desiring to understand the glory (mahima) of Rdhrs love,2) The wonderful, astonishing qualities (dbhuta-madhurim) in Him that She alone

relishes through Her love,3) and the happiness (saukhya) She feels when She realizes the sweetness (mad-

anubhavata) of His love for Her,

The Supreme Lord Hari, richly endowed with Her emotions, appeared from the wombof rmat ac-dev, as the moon appeared from the ocean.So for us to understand and try and remember these 4 reasons for His descent and His

3 remarkable desires alone can carry us very deeply towards connecting with Sri CaitanyaMahaprabhu.

This is Gurudevas direct gift to us. How else would we ever be able to comprehend theidentity of Sri Mahaprabhu?

Further elaboration on what is Radhas glory, what are His wonderful qualities He wantedto taste, and what is that happiness She experiences by the sweetness of His love are told later inthis booklet.

So, verse 2 inspires us to understand Gaura tattva.


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Now, verse 3. Vigraha tattva (the truth of our deity seva).

Sri Gurudeva is worshiping, dressing beautifully and offering all articles ofpuja to the deity(vigraha). Not only that, but he is inspiring his disciples to do the same.

This verse shows us the greatest mercy, that Sri Guru will break our impersonal tendenciesin this material world. He will encourage our vision of the personal form and beauty of the Lord.

Thejiva is coming from an impersonal place within the marginal (tatastha)region, originally heis neither attracted to serve Krsna nor engage in fruitive acts, so this impersonal tendency is verydeep within us all. Sri Guru, by his mercy, breaks this misconception by encouraging and inspiringus to worship the deity form of the Lord by engaging in this worship himself. He demonstrates theart of beautifying Thakurji with various ornaments (alankaras) with special messages, designed toinspire our awareness of Their deep attraction to each other.

Sri Guru helps the devotee to realize the deity is alive, Radha and Krsna are here with usdirectly. They have very individual needs (such as being dressed, bathed and fed). These activitieswill carry our faith from a laukik sraddha (worldly, soft, weak), to becomeparamartika sraddha,(eternally fixed, unmoving). Radha and Krsna will manifest in this world to ease the moods of

deep separation felt by Sri Guru. He will call them through thepran pratistha ceremony, when heinstalls Them. Then he will call us and train us to become like Vrajavasis and serve Them. He willcreate Vrndavana here.

The deity is not stone or brass but directly the Lord Himself,(e.g. pastime of Sri MadanaMohan with Sanatana Goswami).

Three types of devotee perceive the deity differently. The neophyte (ka-nistha, withoutnistha), engaged in offering articles and understanding rules and regulations etc. Then he mayhear and begin to understand something of Raganuga and some moods of sweetness may comein his heart. Then the topmost devotees vision can be either by reading the various messagesin the decoration of Their bodies (alankarika darsana, ornamental vision), or just seeing Theirresplendent bodies separately from Their dress (angika darsana)seeing Their limbs.

Our Guru varga has established deity worship prominently in this world, especially SrimadBhakti Prajna Kesava Maharaja, who gave us fair complexioned Krsna, in remembrance of Krsnastotal absorption of Sri Radha..

Sri Guru gifts are endless, as much as we can absorb he will give us.Sri Vigraha tattva ki jaya

Next verse 4 Prasadam tattva.

Sri Guru is always happy to see us relishing maha prasadam. This will indicate that we arealways following Gurudevas instructions.

We can meditate on offering Sri Guru what he likes to eat, thereby creating a deeper intimacy withhim daily..

We ourselves, must eat to live in this age of Kali, and if we are always careful in what weeat, Sri Guru is satisfied. In Satya yuga the life air was maintained in the bones of the body, likeHiranyakasipu during his tapas. Half his body was eaten away by ants, but his bones remained,thus holding his life force. In Treta yuga the life air was maintained in the nervous system. In DwarparYuga in the blood and in Kali yuga in food! So we have to eat every day just to stay alive. and by carefullyoffering our bhoga we will automatically be constantly remembering Sri Guru who will kindly accept ourofferings.

Before we honor the prasadam we should always chant the following mantra and try toremember the beautiful meaning. Skanda-Pura/JD Ch. 6/CC Antya 16.96 pt


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mah-prasde govinde / nma-brahmai vaiavesvalpa-puyavat rjan / vivso naiva jayate

Those who do not possess sufficient pious credit (sukti) will not have faith in mah-prasdam, in r Govinda, in the Holy Name, or in the Vaiavas.

(bhi-re!) arra avidy-jla, jaendriya the kla,jve phele viaya-sgare

tra madhye jihv ati, lobhamaya sudurmati,tke jet kahina sasre (1)

from rla Bhaktivinoda hkuras Gtval(bhi-re!) brothers: arra-body: avidy- ignorance: jla-net: jaa indriya-the dull material senses:

the- in the (material body): kla-cruel enemies, death:jve-the living beings:phele-throw: viaya-sgare- into theocean of material sense objects: tra madhye-among them (the senses)jihv-the tongue: ati-very much: lobha-maya-voracious and greedy: su-durmati- very obstinate and wicked: tke-that (tongue) jet-to conquer: kahina- verydifficult: sasre- in this material world.

O brothers! This material body is a place of ignorance, and the senses are a networkof paths leading to death. The senses cast the soul into this ocean of material sense-enjoyment,and of all the senses, the tongue is most voracious and uncontrollable; it is very difficult toconquer the tongue in this world

ka baa daymaya, karibre jihv jaya,sva-prasda-anna dila bhi

sei annmta po, rdh-ka-gua-go,preme ko caitanya-niti (2)

Ka- Krsna: baa daymay- is very kind to us: karibre -given us??:jihv-tongue:jaya-victory: sva-His:prasda-remnants: anna-grains: dila-??? bhi-oh brothers: sei-now: annmta- full satisfaction:po- take: rdh-ka-gua-go-and glorify Rdh and Ka:preme-and in love: ko-call for the help of: caitanya-niti- CaitanyaMahprabhu and Nitynanda Prabhu.

O brothers! Lord Ka is very kind to us and has given us such nice prasda justto control the tongue. Now let us take this prasda to our full satisfaction and glorify r rRdh-Ka, and in love call for the help of Caitanya Mahprabhu and Nitynanda Prabhu.

Food eaten has an effect on the citta (the finest part of our consciousness)After 5 days becomes liquid. 10 days blood, 15 days enters bones (skin and marrow),

20 days enters semen. 25 days mind and brain, 30 days intelligence, 35 days citta Makes animpression to the end of our life. If what we eat isprasadam then it has such a purifying effect. Ifwe eat bhogathen the effect will be contaminating.

Next is the 5thverse. Raganuga tattva.

Now we come to Srila Gurudevas inner moods. The previous 4 verses were somewhatexternal.

Often the acarys protect the most confidential truths by centrally placing them betweenother truths, for example in the Gita, the bhakti chapters are supported either side (Chaps.1-6) by

Kama yoga and (Chaps..13-18) byJnana yoga. Also in Jaiva Dharma, the chapters on Nama tattvaare centrally placed.Similarly, here the first 4 verses build to the 5

thand 6

thverses followed by direct Guru

tattva in verses 7 and 8.


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At every moment Sri Gurudeva is experiencing intense greed in his heart. This isthe symptom of Raganuga bhakti, intense greed to reach our objective. What objective? To tastethe unlimited sweetness of the holy names, form, qualities and, pastimes of the divine couple.

Where? In Vaikuntha? Dwarka? Ayodhya? No. Only in Sri Vrnadavana, the very heart of Sri Krsnassweetest pastimes. Sri Guru is giving vraja prema, raganuga bhakti. That bhakti that follows in thewake of the Ragatmika gana (the eternally liberated souls), Lalita, Vishaka, Champakalata, Chitra,

Tungavidya, Sudevi, Rangadevi, Indhulekha. The Manjaries headed by Sri Rupa Manjari, LabangaManjari, Rati Manjari, Vilasa manjari etc etc. This is Gurudevas principle gift, manifesting fromthe very heart of Sri Krsna and Radha Themselves through Sri Guru.

Only in this age, when Mahaprabhu appeared so recently, (He only appears oncein a day of Lord Brahma, every 8 billion 640 million years), can this vraja bhakti be bestowed,empowered by Sri Caitanya deva.

This verse can take us right into a mood of confidential service to the divine couple. Thewords madhurya lila (sweet pastimes) and lolupasya (intense greed) can awaken our awarenessof Gurudevas blessings.

We are Rupanugas also, following in the footsteps always of Sri Rupa Goswmi (Rupa

manjari) and his elaborate teachings and illuminations on what is real bhakti, what is real devotion(anybhilasita sunnyam.etc.).So this verse is revealing Gurudevas inner intention for himself to taste and also to

share with us. We are Raganuga, Rupanuga Vaisnavas, (in progress). We carefully follow therules and regulations ofvaidhi marg, but are holding within our hearts the strong desire to attainspontaneous attraction for serving Radha and Krsnas madhurya lilas. prema-rasa-niryasa karateasvadana raga-marga bhakti loke karate-pracarana, Krsna has come as Mahaprabhu to tastepremarasa and bestow raga marg bhakti to the conditioned sols of this world. This is the speciality ofsadguru (perfect guru).

6thverse Sri Gurus svarupa (manjari form)

This 6thverse is still more confidential.

This is Sri Guru in his manjari form, directly serving the divine couple. How? By assisting in theplanning of Their amorous pastimes, along with Vrnda devi and all the other sakhis, within thekunjas of Vrndavana. Carrying messages, arranging Their love sporting beds, making garlands,preparing tambul, preparing fresh forest fruits etc.etc. He performs unlimited services to enhanceTheir pastimes. Not just performs them, but performs them perfectly and expertly! This is whySri Guru will always push and encourage us here in this world towards perfection of our variousservices in this plane. We are seeking to perfectly please the divine couple as does our belovedGurudeva, thus making him very dear to Radha and Krsna. So pure vraja bhava and vraja prema

are shown here in this verse.Finally verses 7 and 8 are direct Guru tattva.

Verse 7.

The strength through knowledge of Gurus identity will support all our efforts in bhajan.All sastra proclaims Sri Guru is the direct potency of Sri Hari (saksad-dharitvena). ThereforeGuru is non different to Sri Krsna. How? By being totally one in desire with Radha. Bringing thesuffereingjivas to their senses, by serving Sri Hari, simultaneously blessing them to attain vraja

prema.

Guru is one yet different to Krsna (acintya bheda prakasa vigraha). One in the desire ofthe Lord, yet here physically present before our eyes. In the spiritual realm Guru is the greatestservant yet in this world he is the greatest master! He is our medium to that world. He will stamp


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our passport to go to that world. Our progress lies entirely in his lotus hands! There are many,many verses supporting this e.g. tad viddhi pranipatena. (Gita 4.34) yasya deve para bhaktir.(Jaiva Dharma chap.6) etc. etc.

Then the 8thverse.

Concluding words on Guru tattva.Re emphasizing that only by Gurus mercy can one attain Krsna, and without Krsnas

mercy one cannot be delievered.

brahmanda bhramite kona bhagyavan jivaguru krsna prasada paya bhakti lata bija.

According to their karma all living entities are wandering throughout the entire universe.Out of many millions, one who is very fortunate receives the mercy of both Sri Guru and Krsna,who plant the seed of the bhakti creeper in the heart. (CC. Adi 1.47)

bhaya dvitybhiniveata syd / d apetasya viparyayo smtitan-myayto budha bhajet ta /bhaktyaikayea guru-devattm

Fear arises when a living entity misidentifies himself as the material body because ofabsorption in the external, illusory energy of the Lord. When the living entity thus turns awayfrom the Supreme Lord, he also forgets his own constitutional position as a servant of theLord. This bewildering, fearful condition is effected by the potency for illusion, called my.Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional serviceof the Lord, under the guidance of a bona fide spiritual master, whom he should accept as hisworshipable deity and as his very life and soul. (Bhag,11.2.37)

There are so many supporting verses in the scriptures to confirm our obedience to SriGuru and how to develop our absolute love and trust towards him.

Finally the 9thverse we have already explained at the beginning. This is the benedictionwe can attain if we attend this Mangala arti ceremony and chant these prayers to Sri Guru atthat time. Our meditation is to appreciate with gratitude these 8 essential truths Srila VisvanathaCakravati Thakura has shown us.

Jiva tattva, Gaura tattva, Vigraha tattva, Prasadam tattva, Raganuga tattva, Guru Svarupatattva, Guru tattva, and continuous rememberance on Sri Guru.

There are numerous other truths in this astakam. For example there is an entire rasikaexplanation of each verse, as well as other truths, but what is presented just a basic overview.

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SUMMARY

We begin by appreciating the benediction in the 9th

verse. Chant this during Brahma Muhurta

1stverse. Jiva tattva.Guru in form of a raincloud coming from the Krsna ocean. (we cant access Krsna directly)Blazing fire of material desires only extinguished by Gurus mercy.Because of desires suffering 3 fold miseries (adhyatmika, adhibhautika and adhidaivika).Guru manifests when my sukrti and samskaras are very thick, (our effort, His krpa, mercy,gives us Guru).

2ndverse. Gaura Tattva.4 reasons for Mahaprabhus descent, 2 primary and 2 secondary.Primary (Adi lila 1.4)1. To taste unnata ujjval prema rasa.2. to give service to these moods (sva bhakti sriyam)

Secondary1. To answer call of Sri Advaita Acarya.2. to bestow the Yuga dharma, Hari nama sankirtana.His identity as Sri Radha and Krsna combined. (Adi lila 1.5)Taste Himself Three desires. (Adi Lila.1.6)1. To understand the glories of Radhas love.2. To taste His own wonderful qualities that only Radha sees through Her love for Him.3. To taste the happiness that Radha experiences by receiving the sweetness of His love forHer.

3rdverse. Vigraha Tattva.Appreciating the personal form of the Lord embodied in the deity. Breaking our deep rootedimpersonal tendencies.Dressing, cleaning, worshiping etc.etc. engaged in Sri Gurus seva.

4thverse. Prasadam tattva.Always be thinking and honouring Sri Guru by offering him bhoga a few times a day. Thusfollowing his instructions.

5thverse Raganuga TattvaNow, internal description of Sri Guru.Intense greed to lovingly serve.

6thverse Sri Gurus svarupa.Manjari serving in the kunjas of Vrndavana

7th Guru tattva.Guru and Krsna non different. Same desire.

8th Verse Guru tattvaNever forgetting Guru (3 times a day mantras). Backbone of our bhakti.

9th Verse Benediction.Come to managal arti !!! Radhe Radhe.


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Mangala Arti

Sri Srimad Bhakti Prajnana Kesava Goswami Maharaja

Our next prayer is to glorify the Divine couple during Their Nishanta Lila pastimes, Their pastimes

at the end (anta) of night (nish).Again, we see from whose heart this prayer has manifested, and look for the moods of Srila BhaktiPrajn Kesava Maharaja, seeking his blessings to enter our meditation at this most auspicious timeof day, on his words.

mangala Sri guru-gaura mangala muratimangala Sri radha-krsna yugala piriti (1)

All glories to the auspicious forms of Sri Guru and Gaura, and all glories to Sri Radha-Krsnaand Their amorous love.

First touching the lotus feet of Sri Guru and visualizing the stunning forms of both Guru and SriGauarasundara, we enter the kunja of the divine couple to witness Their splendid amorous pastimes.

mangala nisanta lila. mangala udayemangala arati jage bhakata hrdaye (2)

All glories to Their auspicious nisanta-lila, which is the end of the night and Their auspiciousawakening. May this auspicious mangala-arati awaken in the heart of the devotees.

From Jaiva Dharma Chapter 38.

Vijaya:What are the activities ofnisanta-lila?Gosvami: Sri Vrnda-devi said, In the midst of enchanting Vrndavana, surrounded by fifty kunjasof desire trees, lies a bower-cottage ofcintamani gems.There on a bed of fragrant flowers, yugala-kisora Vrsabhanu-dulali Srimati Radharani andVrajendra-nandana Syamasundara Sri Krsna lie asleep in a firm embrace.Then according to my instructions, the birds attempt to awaken Them by a rousing chorus ofmelodious warbling songs.However, the two lovers have become so intrinsically, unbreakably one, through Their deepembrace that even the thought of breaking apart evokes alarm. Indeed, They are unable, evenslightly, to fix their minds on rising.However, by the repeated and ingenious urgings of the suka and sarika (male and female parrots),They at last awaken and rise from Their bed.Seeing Radha-Krsna sitting blissfully on the bed, the sakhis happily approach Them and renderthe various services required at that time.But just thereafter, through further prompting from the sarika, the Divine Couple inevitably arisefrom that bed and rush to Their respective homes, full of anxiety provoked by the transcendentalrasas of fear and restlessness.

tomara nidraya jiva nidrita dharayatava jagarane visva jagarita haya (3)

O Krsna! Those souls who have turned away from You are sleeping in the darkness of night,but when You arise, the entire world awakens.


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subha drsti kara ebe jagatera pratijaguka hrdaye mora sumangala rati (4)

O Prabhu! Glance upon the world with kindness! And in my heart awaken that most auspiciousdivine loving service.

mayura sukadi sari kata pikarajamangala jagara hetu kariche viraja (5)

The peacock, the male and female parrot, and the king of cuckoo birds all exist solely for thepurpose of an auspicious awakening.

sumadhura dhvani kare jata skhi-ganamangala sravane baje madhura kujana (6)

Together they produce the sweetest melody, and those beautiful birds are making us hear thisauspicious sound.

kusumita sarovare kamala-hillolamangala saurabha bahe pavana kallola (7)

On the pond of lotus flowers the lotuses are swaying and the breeze carries their auspiciousfragrance.

(Now Mahaprabhus sankirtan party will manifest with mrdangas kartals, gongs etc, bringing usinto this present time.)

jhajhara kasara ghanta sankha karatalamangala mrdanga baje parama rasala (8)

This kirtana in which the devotees are playing different types of gongs, the bell, conchshell,karatalas and the auspicious mrdanga is the supreme rasa.

mangala arati kare bhakatera ganaSri-kesava dasa kahe nama-sankirttana (9)

Performing mangala-arati in the company of the devotees, Sr Kesava dasa sings Namasankirtana.

(If we get time to read Govinda Lilamrta by Srila Krsna dasa Kaviraja or Sri Krsna Bhavanamrta bySrila Visvanatha cakravati Thakura we can appreciate these nisanta pastimes more.)

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Vibhvari-sesa

Srila Bhaktivinoda hkura

vibhvari-esa, loka-pravea,nidr chi utha jiva

bala hari hari, mukunda murri,rma ksna hayagriva (1)

Night is over; the light of dawn is coming Arise, O soul, give up your sleep! Chantthe names of Hari! Mukunda! Murri! Rma! Ksna! and Hayagriva!

Hari steals all our anarthas, sins and miseries. Mukunda easily gives liberation andmore than that,prema-sukha. His smiling face is beautiful like the very fragrant whitekunda flower. Murri killed the Mura demon who represents all the bad things in ourhearts. Rma Ksnas expansion as His elder brother Balarma. Ksna the attractor

of all living beings. Hayagriva the incarnation of Rma and Ksna with the head

of a horse who gave the Vedas and Upanisads.

nsimha vmana, ri madhusudana,vrajendra-nandana yma

putan-ghtana, kaitabha-tana,jaya darathi-rma (2)

Nsimha, Vmana, sri Madhusudana, the son of Nanda Mahrja, syma! He is thekiller of Putan and Kaitabha! All glories to the son of King Daaratha, Lord Rma!Nsimha removes obstacles to devotion, thus allowing love and affection to developin the devotees heart. Vmana cheated Bali Mahrja and returned the kingdom to

the demigods. Bali surrendered himself to Vmanadeva, who helps the devotees achieve

tma-nivedana, full surrender. sri Madhusudana removes all attachment to the materialworld and always tastes madhu, the nectar of srimati RdhrNis lips. Vrajendranandanasyma always stays in Vraja and beautifies (yma) His abode. Putan-ghtana

removes impurities from the heart of thejiva. Kaitabha-tana destroys duplicity.

yaod-dulla, govinda gopla,vndvana-purandara

gopi-priya-jana, rdhik-ramaNa,bhuvana-sundara-vara (3)

He is the darling son of Yaod (yaod-dulla), He supports, nourishes and givespleasure to the cows, their pastures, all gopas and gopis (govinda gopla), the King(Indra) of Vndvana (vndvana-purandara), the dearmost beloved of the gopis

(gopi-priya-jana), always giving pleasure to Rdhik and She to Him (rdhikramaNa),He is the unsurpassed beauty of the entire world (bhuvana-sundara-bara)!

rvanntakara, mkhana-taskara,gopi-jana-vastra-hri

vrajera rkhla, gopa-vnda-pla,citta-hri vami-dhri (4)

To Rvna, who stole Sita, thinking that Bhagavn is without potency, He is deathpersonified (rvnntakara); to the elderly gopis, a butterthief, stealing their loveand affection in the form of their butter (mkhana-taskara); He is the thief of the

garments of the very young gopis who are His very own potency (gopi-jana-vastrahri);


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He is the protector and maintainer of Vraja (vrajera rkhla); guardian of the

gopas (gopa-vnda-pla); He steals the hearts of all with His flute (citta-hri vami-dhri)

yogindra-vandana, ri nanda-nandana,vraja-jana-bhaya-hri

navina-nirada, rupa-manohara,mohana-vami-vihri (5)

He is always worshiped by the greatyogis, sukadeva, Nrada, Vysa (yogindravandana);the beautiful son of Nanda Mahrja (ri nanda-nandana); He removes

the fears of the residents of Vraja (vraja-jana-bhaya-hri); He is like a fresh raincloud(navina nirada); enchanting the minds of the Vrajavsis with His beauty (rupa

manohara); He wanders about, playing the flute and charming everyone (mohanavami-bihri)!

yaod-nandana, kamsa-nisudana,nikuja-rsa-vilsi

kadamba-knana, rsa-paryana,vnd-vipina-nivsi (6)

He is Yaods sweet, soft little boy (yaod-nandana), and on the other hand thekiller of Kamsa (kamsa-nisudana). He performs His confidential loving affairs in thepleasure-groves of Vndvana (nikuja-rsa-vilsi). He is devoted to enjoying rsa

(rsa-paryana) in the kujas in the vast Kadamba garden (kadamba-knana).

nanda-vardhana, prema-niketana,phula-ara-yojaka kma

gopngan-gana-citta-vinodana,samasta-guna-gana-dhma (7)

He enhances the ocean of bliss (nanda-varddhana); He is the divine abode of purelove (prema-niketana); He is the transcendental Cupid who incites the beautifulgopis kma or divine lust with five flowered arrows (phula-ara-yojaka kma);giving pleasure to the gopishearts (gopngan-gana-citta-vinodana); He is the

abode of all good qualities (samasta-guna-dhma)!

ymuna-jivana, keli-paryana,mnasa-candra-cakora

nma-sudh-rasa, go ksNa-yaarkho vacana mana mora (8)

Yamun is the life of Ksna because He does rsa on her banks, and He is the life ofYamun because He frolics in her waters (ymuna-jivana); He is always absorbed in

amorous pastimes (keli-paryana); He is the moon of the gopisminds, which are likecakora birds who subsist only upon moonlight (mnasa-candra-cakora). O mind,always remember these words (rkha vacana mana mora) and sing Ksnas glories

(go ksna-jaa) in the form of these holy names which are full of nectar (nmasudh-rasa).


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Sri Vraja-Dhma-MahimmtaThe Nectarean Glories of Sri Vraja-Dhma

jaya rdhe, jaya ksna, jaya vndvana,ri govinda, gopintha, madana-mohana (1)

All glories to Sri Rdh and Ksna and the divine forest of Sri Vndvana. All glories tothe three presiding deities of Vndvana Sri Govinda, Gopintha and Madana-mohana.

(The three principle deities of Sri Vrndavana, Radha Madana-Mohana, (representingsambandha jnana tattva and supported by the teachings of Sanatana Goswami). ThenRadha Govinda(representing the abhideya tattva supported by Rupa Goswami) and thirdly Radha Gopinatha(prayojana tattva supported by Raghunatha dasa Goswami).

yma-kuna, rdh-kuna, giri-govardhana

klindi yamun jaya, jaya mahvana (2)

All glories to Syma-kuna, Rdh-kuna, Govardhana Hill and the Yamun River(Klindi). All glories to the great forest known as Mahvana, where Ksna and Balarmadisplayed all of Their childhood pastimes.

kei-ghta, vam-vata, dvdaa-knanajh saba lil kaila ri nanda-nandana (3)

All glories to Kei-Ghta, where Ksna killed the Kei demon. All glories to the Vamivata

tree, where Ksna attracted all thegopis to come by playing His flute. Glories to all of the twelveforests of Vraja. At these places the son of Nanda, Sri Ksna, performed all of His pastimes.ri nanda-yaod jaya, jaya gopa-ganaridmdi jaya, jaya dhenu-vatsa-gana (4)All glories to Ksnas divine father and mother, Nanda and Yaod. All glories to the

cowherd boys, headed by Sridma, the older brother of Srimati Rdhrni and Ananga Manjari.All glories to the cows and calves of Vraja.

jaya vsabhnu, jaya kttik sundarijaya jaya paurnamsi, bhira-ngari (5)

All glories to Rdhs divine father and mother, Vsabhnu and the beautiful Kirtid.All glories to Paurnamsi, theguru of the cowherd community. (She is the mother of SndipaniMuni, grandmother of Madhumangala and Nndi-mukhi, and the beloved disciple of DevarsiNrada.)

jaya jaya gopivara vndvana-mjhajaya jaya ksna-sakh batu dvija-rja (6)

All glories, all glories to Gopivara Siva, who resides in Vndvana in order to protect theholy dhma. All glories, all glories to Ksnas (funny) young brhmana friend, Madhumangala.

jaya rma-ghta, jaya rohini-nandanajaya jaya vndvana-vsi jata jana (7)


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All glories to Rma-gha, where Baladeva peformed His rsa dance. All glories toBalarma, the son of Rohini. All glories, all glories to all the residents of Vndvana.

jaya dvija-patni, jaya nga-kany-ganabhaktite jhr pila govinda-carana (8)

All glories to the wives of the proud Vedic brhmaas. All glories to the wives of theKliya serpent. Through pure devotion they all obtained the lotus feet of Govinda.

ri rsa-manala jaya, jaya rdh-ymajaya jaya rsa-lil sarva-manorama (9)

All glories to the place where the rsa-lil was performed. All glories to Rdh andSyma. All glories, all glories to the divine rsa dance, which is the most beautiful of all ofKsnias pastimes.

jaya jayojjvala-rasa sarva-rasa-sraparakiy-bhve jh vrajete pracra (10)

All glories, all glories to ngra rasa, which is the essence and most excellent of allrasas and is propagated in Vraja asparakiy-bhva.

(This is the very highest understanding of Mahaprabhus gifts, to explain (through Sri RupaGoswami) the exalted rasa of parakiya bhava)

ri jhnav-pda-padma kariy smaranadina ksna-dsa kahe nma-sankirtana (11)

Remembering the lotus feet of Nitynanda Prabhus consort, Sri Jhnav Devi, this veryfallen and lowly servant of Ksna sings the sankirtana of the holy name.

(This very sweet bhajan shows every part of Sri Vrndavana we should read and carefullymeditate so these thoughts come easily each morning to us.)


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Class Topics

Chapter 16 Jaiva Dharma. Position of theJiva in tatatsha

Innumerablejvas appear from r Baladeva Prabhu to serve Vndvana-vihr r Ka

as His eternal associates in Goloka Vndvana, and others appear from r Sakaraa to servethe Lord of Vaikuha, r Nryaa, in the spiritual sky. Eternally relishing rasa, engaged in theservice of their worshipable Lord, they always remain fixed in their constitutional position. Theyalways strive to please Bhagavn, and are always attentive to Him. Having attained the strength ofcit-akti, they are always strong. They have no connection with the material energy. In fact, theydo not know if there is a bewildering energy called my or not. Since they reside in the spiritualworld, my is very far away from them and does not affect them at all. Always absorbed in thebliss of serving their worshipable Lord, they are eternally liberated and are free from materialhappiness and distress. Their life is love alone, and they are not even conscious of misery, deathor fear.

There are also innumerable, atomic, conscious jvas who emanate as rays inKraodakay Mh-Vius glance upon His my-akti. Since thesejvas are situated next tomy, they perceive her wonderful workings. Although they have all the qualities of thejvas thatI have already described, because of their minute and marginal nature, they sometimes look tothe spiritual world, and sometimes to the material world. In this marginal condition, thejva isvery weak because at that time he has not attained spiritual strength from the mercy of the objectof his worship (sev-vastu). Among these unlimitedjvas, those who want to enjoy my becomeengrossed in mundane sense gratification and enter the state ofnitya-baddha. On the other hand,thejvas who perform cid-anulanam of Bhagavn receive spiritual akti (cid-bala) by His mercy,and enter the spiritual world. Bb! It is our great misfortune that we have forgotten our service tor Ka, and have become bound in the shackles ofmy. Only because we have forgotten our

constitutional position, are we in this deplorable condition.

****************************************************************************

Vrajantha: Prabhu, I understand that this marginal position is situated in taasth-svabhva, or junction, of the spiritual and material worlds. Why is it that somejvas go from thereto the material world, while others go to the spiritual world?

Bbj: Kas qualities are also present in thejvas, but only in a minute quantity. Kais supremely independent, so the desire to be independent is eternally present in thejvas as well.

When thejva uses his independence correctly, he remains disposed towards Ka, but when

he misuses it, he becomes vimukha (indifferent) to Him. It is just this indifference that gives riseto the desire in thejvas heart to enjoy my. Because of the desire to enjoy my, he developsthe false ego that he can enjoy material sense gratification, and then the five types of ignorance tama (not knowing anything about the spirit soul), moha (the illusion of the bodily concept oflife), mah-moha (madness for material enjoyment), tmisra (forgetfulness of ones constitutionalposition due to anger or envy) and andha-tmisra (considering death to be the ultimate end) cover his pure, atomic nature. Our liberation or subjugation simply depends on whether we useour minute independence properly, or misuse it.

Vrajantha: Ka is karuamaya (full of mercy), so why did He make thejva so weakthat he became entangled in my?

Bbj: It is true that Ka is karuamaya, overflowing with mercy, however, He is alsollmaya, overflowing with desire to perform pastimes. Desiring various pastimes to be enactedin different situations, r Ka made the jvas eligable for all conditions, from the marginalstate to the highest state of mahbhva. And to facilitate the jvas progressing practically and


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steadfastly towards becoming qualified for Kas service, He has also created the lower levels ofmaterial existence, beginning from the lowest inert matter up to ahakra, which are the cause ofunlimited obstruction in attainingparamnanda. Having fallen from their constitutional position,the jvas who are entangled in my are indifferent to Ka and engrossed in personal sensegratification. However, r Ka is the reservoir of mercy. The more thejva becomes fallen, themore Ka provides him with opportunities to attain the highest spiritual perfection. He brings

this about by appearing before him along with His spiritual dhma and His eternal associates.Thosejvas who take advantage of this merciful opportunity and sincerely endeavor to attain thehigher position gradually reach the spiritual world and attain a state similar to that of r Hariseternal associates.

Vrajantha:Why must thejvas suffer for the sake of Bhagavns pastimes?Bbj: Thejvas possess some independence. This is actually a sign of Bhagavns special

mercy upon them. Inert objects are very insignificant and worthless because they have no suchindependent desire. The jva has attained sovereignty of the inert world only because of hisindependent desire.

Misery and happiness are conditions of the mind. Thus what we may consider misery is

happiness for one engrossed in it. Since all varieties of material sense gratification finally result innothing but misery, a materialistic person only achieves suffering. When that suffering becomesexcessive, it gives rise to a search for happiness. From that desire, discrimination arises, andfrom discrimination, the tendency for inquiry is born. As a result of this, one attains sat-saga(the association of saintly people), whereupon raddh develops. When raddh is born, thejvaascends to a higher stage, namely the path ofbhakti.

Gold is purified by heating and hammering. Being indifferent to Ka, thejva has becomeimpure through engaging in mundane sense gratification. Therefore, he must be purified by beingbeaten with the hammers of misery on the anvil of this material world. By this process, the miseryof the jvas averse to Ka finally culminates in happiness. Suffering is therefore just a sign ofBhagavns mercy. That is why far sighted people see the suffering ofjvas in Kas pastimes asauspicious, though the near sighted can only see it as an inauspicious source of misery.

Vrajantha: Thejvas suffering in his conditioned state is ultimately auspicious, but in thepresent state it is very painful. Since Ka is omnipotent, couldnt He think of a less troublesomepath?

Bbj: Kas ll is extremely wonderful and of many varieties; this is also one of them.If Bhagavn is independent and almighty, and performs all kinds of pastimes, why should this bethe only pastime that He neglects? No pastime can be rejected if there is to be full variety. Besides,the participants in other types of pastimes also must accept some sort of suffering. r Ka isthe enjoyer (purua) and the active agent (kart). All ingredients and paraphernalia are controlledby His desire and subject to His activities. It is natural to experience some suffering when one is

controlled by the desire of the agent. However, if that suffering brings pleasure in the end, it is nottrue suffering. How can you call it suffering? The so-called suffering that one undergoes in orderto nourish and support Kas pastimes is actually a source of delight. The jvas independentdesire has caused him to abandon the pleasure of serving Ka, and instead accept suffering inmy. This is thejvas fault, not Kas.

Vrajantha:What harm would there have been if thejva had not been given independentdesire? Ka is omniscient, and He gave this independence to the jvas, even though He knewthat they would suffer on account of it, so isnt He responsible for thejvas suffering?

Bbj: Independence is a precious jewel, in the absence of which inert objects areinsignificant and worthless. If thejva had not received independence, he would also have become

as insignificant and worthless as the material objects. The jva is an atomic, spiritual entity, sohe must certainly have all the qualities of spiritual objects. The only difference is that Bhagavn,who is the complete spiritual object, possesses all these qualities in full, whereas thejva only has


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them to a very minute degree. Independence is a distinctive quality of the spiritual object, and anobjects inherent quality cannot be separated from the object itself. Consequently, the jva alsohas this quality of independence, but only to a very minute degree, because he is atomic. It is onlybecause of this independence that the jva is the supreme object in the material world, and thelord of creation.

The independentjva is a beloved servant of Ka, and thus Ka is kind and compassionate

towards him. Seeing the misfortune of the jva, as he misuses his independence and becomesattached to my, He chases after him, weeping and weeping, and appears in the material worldto deliver him. r Ka, the ocean of compassion, His heart melting with mercy for the jvas,manifests His acintya-ll in the material world, thinking that His appearance will enable thejvato see His nectarean pastimes. However, the jva does not understand the truth about Kaspastimes, even after being showered by so much mercy, so Ka then descends in r Navadvpain the form ofguru. He personally describes the supreme process of chanting His name, form,qualities and pastimes, and personally instructs and inspires the jvas to take to this path bypracticing it Himself. Bb, how can you accuse Ka of being at fault in any way when He is somerciful? His mercy is unlimited, but our misfortune is lamentable.

Vrajantha: Is my-akti the cause of our misfortune then? Would the jvas have had tosuffer like this if the omnipotent and omniscient r Ka had kept my away from them?Bbj: My is a reflected transformation of Kas internal potency, svarpa-akti, and

it is like a fiery furnace where the jvas who are not qualified for Kas sev are chastized andmade fit for the spiritual world. My is Kas maidservant. In order to purify the jvas whohave turned against Ka, she punishes them, gives appropriate therapy, and purifies them. Theinfinitesimaljva has forgotten that he is an eternal servant of Ka, and for this offense, my,taking the form of a witch (pic), punishes him. This material world is like a jail, and my isthe jailer who imprisons the estrangedjvas and punishes them. A king constructs a prison for thebenefit of his subjects, and in the same way, Bhagavn has shown His immense mercy towards the

jvas by making this prison-like material world and appointing my as its custodian.

One thing we must bear in mind that our Guru-varga have explained is that this topicultimately is inconceivable to us in our bound condition. We cannot understand eternality while

bound.What we need to understand is how to get out of our present state.

The tatastha conception is a living reality. We are always oscillating between material andspiritual mentalities. It is not some historic event that brought us here. We are bound entirely by ourpresent material desires, which came about by our indifference to the Lord. Only when our natural

affection for Him is revived will we be again with Him. (BV. Tridandi Swami)


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Sri Sri Siksastakam(CC. Antya Lila chap 20)

ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaareya-kairava-candrik-vitaraa vidy-vadh-jvanam

nandmbudhi-vardhana prati-pada prmtsvdana

sarvtma-snapana para vijayate r-ka-sakrtanamcetaof the heart; darpaathe mirror; mrjanamcleansing; bhavaof material existence; mah-

dva-agnithe blazing forest fire; nirvpaamextinguishing; reyaof good fortune; kairavathe white lotus;candrikthe moonshine;vitaraamspreading;vidyof all education;vadhwife;jvanamthe life; nandaof bliss; ambudhithe ocean;vardhanamincreasing; prati-padamat every step; pra-amtaof the full nectar;svdanamgiving a taste; sarvafor everyone; tma-snapanambathing of the self; paramtranscendental;vijayatelet there be victory; r-ka-sakrtanamfor the congregational chanting of the holy name of Ka.

LettherebeaLLvictoryforthechantingofthehoLynameof Lord Ka, whichcancLeansethe

mirroroftheheartandstopthemiseriesofthebLazingfireofmateriaLexistence. thatchantingisthe

waxingmoonthatspreadsthewhiteLotusofgoodfortuneforaLLLivingentities. itistheLifeandsouLof

aLLeducation. thechantingofthehoLynameof KaexpandsthebLissfuLoceanoftranscendentaLLife.

itgivesacooLingeffecttoeveryoneandenabLesonetotastefuLLnectarateverystep.

nmnm akri bahudh nija-sarva-aktistatrrpit niyamita smarae na kla

etd tava kp bhagavan mampidurdaivam dam ihjani nnurga

nmnmof the holy names of the Lord; akrimanifested; bahudhvarious kinds; nija-sarva-aktiall kinds of personal potencies; tatrain that; arpitbestowed; niyamitarestricted; smaraein remembering;nanot; klaconsideration of time; etdso much; tavaYour; kpmercy; bhagavanO Lord; mamaMy; apialthough; durdaivammisfortune; damsuch; ihain this (the holy name); ajaniwas born; nanot; anurgaattachment.

my Lord, o supreme personaLityof godhead, in yourhoLynamethereisaLLgoodfortunefor

theLivingentity, andtherefore youhavemanynames, suchas Ka and govinda, bywhich youexpand

yourseLf. youhaveinvestedaLL yourpotenciesinthosenames, andtherearenohardandfastruLesfor

rememberingthem. mydear Lord, aLthough youbestowsuchmercyuponthefaLLen, conditionedsouLsby

LiberaLLyteaching yourhoLynames, i amsounfortunatethat i commitoffenseswhiLechantingthehoLy

name, andtherefore i donotachieveattachmentforchanting.

td api su-ncenataror iva sahiunamnin mna-dena

krtanya sad haritt apithan downtrodden grass; su-ncenabeing lower; tarothan a tree; ivalike; sahiun

with tolerance; amninwithout being puffed up by false pride; mna-denagiving respect to all; krtanyatobe chanted; sadalways; harithe holy name of the Lord.

onewhothinKshimseLfLowerthanthegrass, whoismoretoLerantthanatree, andwhodoes

notexpectpersonaLhonorbutisaLwayspreparedtogiveaLLrespecttootherscanveryeasiLyaLwayschant

thehoLynameofthe Lord.

na dhana na jana na sundarkavit v jagad-a kmaye

mama janmani janmanvarebhavatd bhaktir ahaituk tvayi

nanot; dhanamriches; nanot; janamfollowers; nanot; sundarma very beautiful woman;kavitmfruitive activities described in flowery language; vor; jagat-aO Lord of the universe; kmayeI


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desire; mamaMy; janmaniin birth; janmaniafter birth; vareunto the Supreme Personality of Godhead;bhavattlet there be; bhaktidevotional service; ahaitukwith no motives; tvayiunto You.

o Lordoftheuniverse, i donotdesiremateriaLweaLth, materiaListicfoLLowers, abeautifuLwife

orfruitiveactivitiesdescribedinfLoweryLanguage. aLL i want, LifeafterLife, isunmotivateddevotionaL

serviceto you.

ayi nanda-tanuja kikarapatita m viame bhavmbudhau

kpay tava pda-pakaja-sthita-dhl-sada vicintaya

ayiO My Lord; nanda-tanujathe son of Nanda Mahrja, Ka; kikaramthe servant; patitamfallen; mmMe; viamehorrible; bhava-ambudhauin the ocean of nescience; kpayby causeless mercy;tavaYour; pda-pakajalotus feet; sthitasituated at; dhl-sadamlike a particle of dust;vicintayakindlyconsider.

o my Lord, o Ka, sonof mahrja nanda, i am youreternaLservant, butbecauseof myown

fruitiveacts i havefaLLenintothishorribLeoceanofnescience. nowpLeasebecauseLessLymercifuLto me.

consider meaparticLeofdustat yourLotusfeet.

nayana galad-aru-dhrayvadana gadgada-ruddhay gir

pulakair nicita vapu kadtava nma-grahae bhaviyati

nayanamthe eyes; galat-aru-dhrayby streams of tears running down;vadanammouth; gadgadafaltering; ruddhaychoked up; girwith words; pulakaiwith erection of the hairs due to transcendentalhappiness; nicitamcovered;vaputhe body; kadwhen; tavaYour; nma-grahaein chanting the name;bhaviyatiwill be.

mydear Lord, whenwiLL myeyesbebeautifiedbyfiLLingwithtearsthatconstantLygLidedownas i chant your hoLy name? when wiLL my voice faLter and aLL the hairs on my body stand erect in

transcendentaLhappinessas i chant yourhoLyname?

yugyita nimeeacaku prvyitam

nyyita jagat sarvagovinda-virahea me

yugyitamappearing like a great millennium; nimeeaby a moment; cakufrom the eyes;prvyitamtears falling like torrents of rain; nyyitamappearing void; jagatthe world; sarvamall;govindafrom Lord Govinda, Ka;virahea meby My separation.

my Lord govinda, becauseofseparationfrom you, i considerevenamomentagreatmiLLennium.tearsfLowfrom myeyesLiKetorrentsofrain, and i seetheentireworLdasvoid.

liya v pda-rat pinau mmadarann marma-hat karotu vyath tath v vidadhtu lampao

mat-pra-nthas tu sa eva nparaliyaembracing with great pleasure;vor; pda-ratmwho have fallen at the lotus feet; pinaulet

Him trample; mmMe; adarantby not being visible; marma-hatmbrokenhearted; karotulet Him make;vor; yathas (He likes); tathso;vor;vidadhtulet Him do; lampaaa debauchee, who mixes withother women; mat-pra-nthathe Lord of My life; tubut; saHe; evaonly; na aparanot anyone else.

Let KatightLyembracethismaidservantwhohasfaLLenat hisLotusfeet, orLet himtrampLe

meorbreaKmyheartbyneverbeingvisibLeto me. heisadebauchee, afteraLL, andcandowhatever he

LiKes, butstiLL heaLone, andnooneeLse, istheworshipabLe Lordof myheart.


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ANARTHAS(an-without, artha- wealth or value)

maya mugdhasya jivasyajneyo nartha catur vidhah

hrd-daurbalyam caparadhosat-trsna tattva-vibhramah

Thejiva is beset with four types ofanarthas, 1) weakness of heart (hrd-daurbalyam), 2)offences 3) (caparadho), thirst for material enjoyment(asat-trsna) and 4) bewilderment aboutthe truth(tattva-vibhramah)

1) Hrdaya-daurbalyam (weakness of heart).

a) Attachment to worthless objects not related to Krsna.b) Hypocrisy and deceit (Kutinata).c) Envy on seeing anothers property.d) Pratistha (seeking ones own glory rather than glorifying Krsna)

2) Aparadha (offences).

a) Nama.b) Seva (to Krsnas form)c) Dhama (also Vaisnavas)d) Other minute entities.

3) Asat-trsna (thirst for material gains)

a) Desire for objects of this world.b) Desire for Svarga.c) Yogic and mystic powers.d) Liberation.

4) Tattva Brahma (Illusion about ones real identity.

a) svaruupa-vibhrama: Thejiva has forgotten his real identity as a servant of Krsna

b) Para-tattva-bhrama: Confused about who is the absolute, Siva, Brahma or Visnu?c) Sadhya-sadhana-bhrama:What is the sadhya,jnana, karma or bhakti?Which Sadhana?Prema of 2 types, aisvarya and madhury?

d) Bhajana-virodhi-visaya-bhrama: e.g. mayavada impersonal path.


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NOTES


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KRSNA LOKA MAP EXPLAINED

(Designed by BV Tridandi Swami)(Illustrated by Jaya-Gopal dasa)

To the top left of the map is the catur sloki Bhagavatam verse aham evasam evagre

proclaiming that before anything else existed there was only Sri Krsna. Therefore, in the centerof the map, at the top, is Sri Krsna. On the right of this is the catur sloki Gita verse proclaimingKrsna to be the source of all the spiritual and material worlds aham sarvasya prabhavo. Thusall creation has only Sri Krsna as its source.

Krsna manifests His svarupa-sakti, His pleasure potency, in the form of SrimatiRadharani. Radha and Krsna are one, just as musk and its scent, or fire and heat are non-different,radha purna sakti krsna purna saktiman.

Within the whorl of the lotus of svarupa-sakti to the left, Sriman Mahaprabhu inSvetadvipa (behind Radha and Krsna) is depicted. Krsna and His sakhis are in the center, andto the right is Krsna in the groves with the gopis. In the forefront is Radha and Krsna in Seva

Kunja.Svarupa-sakti has three functions. They are the function of the sandhini-sakti

predominated by Baladeva Prabhu, the samvit-sakti predominated by Sri Krsna Himself, thehladini-sakti predominated by Srimati Radharani.

The left side of the map is colored blue (as it comes from the sandhini-sakti, Baladevaprabhu) The right side is red all the way to the bottom of the map, showing all the female potenciesand bliss (ananda) that manifest from the hladini-sakti, Srimati Radharani.

From Baladeva Prabhu (the sandhini-sakti), who exhibits the primary aspects of puredevotional service and bhakti to Sri Krsna, the first Quadrupal Expansion manifests, consistingof Vasudeva (Gokula), Annirudha (Mathura), Pradyumna (Dwaraka) and Sankarsana. They again

manifest the second Quadrupal Expansion as the Vaikuntha realms.From sandhini-sakti (Baladeva Prabhu) emanates the forms of all the nitya-siddhaparikaras who perform their eternal pastimes within the cit-jagat (pure spiritual realms). Fromthe samvit-sakti (Vasudeva) all knowledge of relationships (sambhanda-bhavas) is bestowed, andfrom the hladini-sakti, Srimati Radharani, come all sweet loving pastimes (ananda)

Srimati Radharani manifests Her kaya-vyuha (bodily expansions) to please Sri Krsnain Goloka. .From Her all bliss, ananda, manifests within madhurya dharma (the realm of thehighest aspects of love and affection), as premananda, sevananda, bhajananda, hari-namananda,Syamananda etc. etc.

Mula-Sankarsana (in the first Quadrupal Expansion) manifests the second Quadrupalexpansion which creates all the Vaikuntha realms of aisvarya dharma, where feelings of awe and

reverence for Krsna (who manifests there as Lord Narayana) abound. Again from Baladeva Prabhu(sandhini-sakti, Maha-Sankarsana) all the bodily forms, planets, abodes etc. manifest. Also thethree purusa avatars, controlling expansions, who manifest and maintain the jada-jagat, materialworlds, namely Karanadakasayi-Visnu, Gardhodakasayi-Visnu and Ksirodhakasayi-Visnu. Andfrom the samvit-sakti (Vasudeva Prabhu), all knowledge of relationships is given. From thehladhini-sakti, Srimati Radharani, all the billions of Laxmis (goddesses of fortune) manifest alongwith the bliss of Vaikunthananda (depicted in red).

Residing in the eternal realm of Kailash, immediately below the Vaikuntha planets, isthe abode of Sada-Siva, eternal Lord Siva. In fact, it is described that he has a Visnu form and isVisnu-tattva (B.Sam. vs.8), but we have shown him

in the map with his well recognized Siva form (this has

Documents

Japa Retreat Notebook by Swami BV Tridandi