Read Daily To Destroy The Disease

Mahanidhi Madan Gopal Das

#Bhakti #VaisnavaAparadha #Vaisnava #Suicide #DevoteeBehavior #Devotees #Respect

Vaisnava aparadha is spiritual suicide. But unfortunately, thousands of devotees are dying daily from this terrible deed. Vaisnava aparadha is like cancer. And it just grows and grows invisibly inside one slowing devouring the vitals of one’s bhakti.

A Vrajavasi saint living in Varshana named 108 Sri Sri Vinod Hari Das Babaji Maharaja gives the following important teachings about Vaisnava ninda, disrespecting and offending devotees of Bhagavan Sri Krishna. Definitely, if you read this post 108 times, you will understand and realize the unique and special position of EVERY SINGLE VAISNAVA without distinction.

Then once and for all the dreaded deadly disease of Vaisnava ninda will be removed, and peace, pure vision, balance and joy will arise in your purified consciousness. 

THE SUBJECT OF VAISNAVA APARADHA

(note: this post is copied from net as it is without editing)

Sri Vinod Haridas Babaji Maharaja said, “The other aparadhas break the branches and leaves of the wish-fulfilling creeper of bhakti. However Vaisnava-aparadha is very powerful and it uproots the creeper altogether.

If we commit the other aparadhas the creeper will, no doubt, grow weak, but it will continue to live. However, if we commit Vaisnava-aparadha the creeper of bhakti dries up completely. Shastra say, “If we beat, criticize, disrespect, get angry with, do not express pleasure on seeing, do not pay obeisance and do not glorify a Vaishnav we commit Vaisnava-aparadha.” - (Sri Hari-bhakti-vilas)

Sriman-Mahaprabhu has especially warned the sadhak about this Vaishnavaparadhas. Sri Chaitanya Charitamrita and Sri Chaitanya Bhägabat mention Vaisnava-aparadha repeatedly. Meaning – “Chaitanya Gosain (Sriman-Mahaprabhu) delivered even the drunkards, but He sent the ones who indulge in Vaishnav-ninda in the Kumbhipäka hell.

Gourachandra will deliver everybody except the ones who criticize the Vaishnavs since they are the most fallen ones. Even if one pays obeisance to Sri Bhagavän, he will perish if he criticizes a devotee since it strikes Sri Gourahari like a spear in His heart. All Shästras declare that even if one is all-knowing he will fall down if he criticizes a Vaishnav. Although Sri Krishna’s Holy name cleanses us of all the sins, He cannot deliver us from the effects of Vaisnava-aparadha.”

– (Sri Chaitanya Bhägabat)

“heno baishnab-aparadhas jasi uthe hatimata,

upariya chinde tar shuki jay pata.”

Meaning – “A Vaisnava-aparadha is like an intoxicated elephant. It uproots the wish-fulfilling creeper of bhakti and its leaves dry up.”

- (C.C.)

Besides these, other Shästras too have warned us about Vaisnava-aparadha.

“ninda kurvanti ye mudha vaishnavanang mahatmanang,

patanti pitribhih sardhang maha-raurava-sansthite.”

Meaning – “All those fools who criticize Vaishnavs, they fall into the Raurava hell8 along with their ancestors.” – (Skanda Puran)

“janma prabhriti yat kinchit sukritang samuparjiang,

nasham-ayati tat sarvang pidayed yadi vaishnavan.”

Meaning – “Those who hurt Vaishnavs, all their pious activities (even those performed in previous lifetimes) come to a naught.”

– (Skanda Puran)

“pujitaih bhagavan vishnur-janmantarshatair-api,

prasidati na vishwatma vaishnave cha-avamanite.”

Meaning – “Sri Bhagavän is never ever pleased with all those who show disrespect towards Vaishnavs.” – (Srimad-Bhägavatam)

So now, you can understand how dangerous Vaisnava-aparadha is. If we keep on collecting Vaisnava-aparadha there is no point in performing lots of bhajan. There is no way we can progress even the slightest bit in bhakti.

Vaisnava-aparadha does not constitute only Vaishnav-ninda. May be someone comes to you and does Vaishnav-ninda, you only say “Yea, yea, that’s right”. Even then, you will have to bear the entire effect of Vaishnav-ninda. It is like this - suppose, someone comes to you with an application, you do not say anything, but only sign below it; this is proof enough that you are making that statement. Similarly, if someone comes to you and does Vaishnav-ninda and you quietly nod your head then you should understand that you too are making the same comments.

Vivek das – That is all right. However, Shästras prescribe some behavioral code for the Vaishnavs, do they not? If some Vaishnavs do not follow these rules – instead - they behave in a completely opposite manner then why can we not mention it? Why should that constitute Vaisnava-aparadha?

Gour kripa – Most certainly, it will constitute Vaisnava-aparadha. Even if we see some Vaishnav behaving against the Shästriya-rules, we must not indulge in ninda. Instead, we should give him full respect, as a sädhu deserves to be given. This is because the Lord says in Sri Bhagavad Gita –

“api chedsuduraharo bhajate mam-ananyabhk,

sädhureva sa mantavyah samyag vyavasito hi sah.”

Meaning – “Even if someone is most sinful, but he worships me alone, then you must consider him to be a sädhu.”

Hence, if we ever disrespect a sädhu it is an aparadhas.

“hari-bhakti-para ye cha harinama parayanah,

durvritta vä suvritta va tebhyo nityang namo namah.”

Meaning – “Whoever does Hari-bhakti and chants Holy Name – he may be good or bad

– I pay him my obeisance.”

– (Brihan-naradiya Puran)

“bhagavati cha haravananya-cheta

bhrisha-malino’pi virajate manushyah,

na hi shasha-kslushachchavih kadachit

timira-parabhävatam-upaiti chandrah.”

Meaning – “One who has bhakti for Sri Krishna alone, even if he is seen to commit some sinful activities, he always emits the aura of bhakti, just as the moon, although blemished, is not defeated by darkness.” – (Nrisimha Puran)

Therefore, we must never ever show contempt for a Vaishnav. Sri Chaitanya Bhägabat has strictly warned us –“We shall never get any respite if we criticize a worthy Vaishnav, for his behavior is beyond our limited understanding. Sometimes a worthy Vaishnav commits the same activities as a sinful person, only by Sri Krishna’s kripa, someone can understand this – but there are others who fall in trouble (of Vaishnav-ninda) and perish.

Those who do not fall in this pit, they survive in bhakti. I can see only one way out of this peril – it is best to glorify and behave humbly with everyone. In this mood, we must chant Holy Name and carefully hear from the great devotees. Then Krishna gives them divine intelligence, he crosses over the material ocean and no one can stop him.”

Vivek das – All right, I will not do Vaishnav-ninda. However, if someone comes to me and does the same then how is it harmful?

Gour kripa – Of course, it will harm you! If someone come to you and does Vaishnav-ninda – you don’t know whether that person is telling the truth or a lie, yet your respect towards that Vaishnav will decrease, won’t it? Immediately you will incur Vaisnava-aparadha ! This is why Shästras have ordered us not hear Vaishnav-ninda.

“nindam bhagavah shrinvan tatparasya janasya Vaisnava-aparadha,

Tato napaiti yah so’pi yatyadhah sukritachchyutah.”

Meaning – “On hearing Sri Krishna-ninda and ninda of Sri Krishna’s devotees, those who do not leave the place, he loses all his sukritis9 and falls down to the hellish planets.”

(Srimad-Bhägavatam)

“sädhu-ninda shunile sukriti hoy khoy,

janma janma adhahpat bede ei koy.’

Meaning – “The Vedas state that if we hear sädhu-ninda we lose our sukriti and fall down in every birth.”

From all these statements made in Shästras we can understand how dangerous is Vaisnava-aparadha ! So whoever wishes to progress in bhakti must be extremely careful about Vaisnava-aparadha. It is best to consider every Vaishnav as Sri Govinda’s dear devotee, show him respect and pay obeisance.

Vivek das – Does this mean that even a Babaji should show respect to a householder and pay obeisance?

Gour-kripa – A Vaishnav is a Vaishnav. He may be a grihastha or a renounced – that is immaterial. We must never distinguish. We must show respect, behave respectfully and pay dandavat to every Vaishnav. Otherwise, we’ll be committing an offence. Sri Bhagavän sees our heart. Whose heart is always filled with Krishna and he is not interested in material things, is a true Vaishnav. Sri Gita has defined ‘sannyas’ as –

“jneyah sa nitya-sannyasi yo dweshti na kankshati,

nirdvandvo hi mahabaho sukhang bandhat pramuchyate.”

Meaning - “O Mahabaho! He who never desires anything material, is devoid of anger and envy, know him to be an eternal sannyasi. A pure devotee like him, who is devoid of such dilemma very easily, transcends material bondage and gains liberation.”

Sri Bhagavän has said in Sri Gita –

“anashritah karmaphalang karyang karma karoti yah,

sa sannyasi cha yogi cha niragnirna chakriya.”

Meaning – “Whoever discharges his duties without expecting any fruit thereof; he alone is a sannyasi, a yogi and not one who has given up all activities.”

Therefore, if we accept the above statement of Sri Gita, then it is quite possible that a grihastha, whom I have shown contempt so far, is actually a sannyasi. Therefore, I have no business to feel proud ‘Ohh! I am a Babaji’ and treat a grihastha with contempt. I will only be committing Vaishnavaparadhas if I think him to be ‘a person worthy of my mercy’ or ‘a materialist’.

Now this does not mean a grihastha should disrespect a Babaji and think – ‘What is there in a dress? Greatness depends on the quality of bhajan. I am a nice devotee, I perform good bhajan, while this person is only a Babaji in name, and he does not behave like one.’

Even this is wrong. If a grihastha thinks like this and has contempt for a Babaji, he is crossing maryada and so is committing Vaisnava-aparadha. If a grihastha sees a young Babaji and thinks – “I am old and experienced. Moreover, I have lived for so long in Vrindävan and performed bhajan while this Babaji is of my son’s age, so why should I pay dandavat to him?

Rather I should bless him.” This is an aparadhas. We must remember that ‘kaupin’ is not something ordinary. It is according to Sriman-Mahaprabhu’s wish and Goswamis such as Sri Rup and Sanatan have worn this attire. Therefore, we must never disregard this dress.

“maryada langhile hoy narake gaman.”

Meaning – “If we overstep ‘maryädä’ we shall go to hell” – (C.C.)

He may do bhajan, he may not do bhajan, he may or may not behave properly, and still we should not disrespect him. Moreover, who knows, I am considering him to be my junior, I am thinking – ‘He is a newcomer, what does he know of bhajan?’ – In reality, he may have performed asadhan-bhajan for many previous lifetimes and is in a much more advanced state than I am.

Therefore, I will be at a loss if I disregard him. Hence, it is best to consider every Vaishnav higher than myself, pay dandavat, and treat him with respect. Then we have nothing to fear. We must do dandavat to anyone who dons Vaishnav emblems such as tilak and Tulsi.

“sakal baishnaber sahit abhed dekhiya,

je krishna-charan bhaje se jay toriya.”

Meaning – ‘One who worships the lotus-feet of Sri Krishna without discriminating between Vaishnavs, he is delivered.”

- (Sri Chaitanya Bhägabat)

“e-kale je baishnaber bodo chhoto bole,

nishchinte thakuk se janibe koto kale.”

Meaning – “Whosoever discriminates between Vaishnavs may rest in peace, for it will take him a long time to realize the Truth.”

(Sri Chaitanya Bhägabat)

Vivek das – Tell me, when I see a Vaishnav, will it not do if I pay him dandavat mentally?

Gour kripa – How is that? Pranam means ‘By body, mind and speech’. If we do not pay dandavat bodily then it means we have a veiled pride. What will happen if he considers me inferior? Only those who think like this will not pay dandavat openly.

Sriman-Mahaprabhu does not like this sort of Pranam. If we are ashamed to bow our head in front of Vaishnavs how van we expect to advance in the path of bhakti as shown by Sriman-Mahaprabhu?

‘baishnab dekhiya je na noway munda,

sei mundo pode giye naraker kunda.”

-(Sri Chaitanya Bhägabat)

Meaning – “The one who does not bow his head before a Vaishnav, his head falls into the pit of hell.” When we meet a Vaishnav we should at least join our palms, lower our head, speak humbly and thus show respect.

Vivek das – O exalted one, today I can see the Vaishnavs embroiled in so many quarrels, due to this my faith is shaking. What should I do?

Gour kripa – Never ever speak like this, because Sri Chaitanya Bhägabat is saying –

“nitya-shuddha gyan bastu baishnab sakal,

tobe je koloho dekho sob kutuhol.

iha na bujhiye kono kono buddhi näsh,

eke bonde, är ninde, jaibeko näsh.”

Meaning – “All Vaishnavs are eternally pure and have pure knowledge, when you see them quarrel it is only in play. Some foolish people don’t understand this and take sides. They praise one and criticize the other – they will surely perish.”

Therefore we must think – “It is only a leelä of the Vaishnavs. I am foolish, so am unable to comprehend” and we must not take sides. If you support one and find fault with the other, you will harm your bhajan.

“je papishtha ek baishnaber paksha hoy,

anya baishnaber ninde sei jay khoy.”

Meaning – “He is verily a sinner who supports one Vaishnav and criticizes another. Such a person will surely perish. – (Sri Chaitanya Bhägabat)

We must not even go where there is groupism and Vaishnav-ninda.

je sobhay baishnaber ninda matra hoy,

sarba-dharma thakileo tär hoy khoy.

Meaning – Even if an assembly follows all the rules of Dharma, yet indulges in Vaishnav-ninda, it perishes.” - (Sri Chaitanya Bhägabat)

Vivek das – But O exalted one! I live amidst so many Vaishnavs. Then how can I save myself from such Vaisnava-aparadha?

Gour kripa –For this we must stick to a few rules.

1. We should always remain engrossed in bhajan and sädhanä.

2. We should not discuss anything else other than God.

3. We should speak with anyone only when it is absolutely necessary to do so.

4. We should walk on the road with our head lowered and palms joined – thus showing respect to everyone.

5. It is best to consider everyone superior to us.

6. When one comes to us and criticizes another person we should say, “I have remembered some urgent work” and quickly leave that place.

7. If we ever see some fault in another, we should think, “my heart is evil, so I am finding a fault in him, it is my fault and not his.” In this manner, we must chastise ourselves.

If we do not live like this, we shall never get rid of aparadhas and these huge barricades will continue to block our progress in bhakti. We will never even realize when, unknown to us, these aparadhas have accumulated and have formed mountains on our path.

Vivek das – Now I am really scared. I have begun to realize that Vaishnavaparadhas is very dangerous indeed! If I collect Vaisnava-aparadha, then no matter how much I try, I will make no progress in bhakti whatsoever. Please tell me how I can rid myself of these Vaisnava-aparadha. Please have mercy on me.

Gour kripa – Sriman-Mahaprabhu Himself has instructed how to get rid of Vaisnava-aparadha. He said –

“prabhu bole upadesh korite se pari,

baishnab-aparadhas khondaite nari.

je baishnab-sthane apardh hoy jar,

punah se khomile se ghuche nohe är.”

Meaning – “The Lord said –I can instruct you on this matter, but I cannot take away your Vaisnava-aparadha. The only way to get rid of this aparadhas is to beg forgiveness from the person against whom you have committed the aparadhas. If he forgives then you are saved, there is no other way.” - (C.B.)

Therefore, we must please the one against whom we have committed an aparadhas by glorifying him and showing him respect. It does not mean we should go and angrily beat our head on the ground saying, “Sir! Please forgive me. It is entirely my fault! I should have never spoken to you at all! From now on I‘ll never talk to you and you mustn’t speak to me either.” In this manner if we harbor anger against that person then it is of no use.

The best way to rid ourselves of aparadhas is to repent. “Alas! I am ignorant, so I have committed aparadhas against a Vaishnav. Unknowingly I have hurt the feelings of a Vaishnav, shame on me! I am not qualified to be called a devotee at all. If my heart is blemished like this I shall never ever progress in bhakti.” In this way, we should be ashamed of ourselves. Bow at the feet of the one against whom we have committed aparadhas and cry out in misery for forgiveness.

Sri Vishwanath Chakravartipad has stated the same –

“tatashcha daivat tasminnaparadhase jate ‘hanta pamarena maya sädhushu

aparadhasämiti’ anutapta janah ‘krishanou shämyati taptang krishanano

evayam’ iti nyayena tatpadagra eve nipatya prasadayamiti vishannachetasa

pranatistuti samman-adibhis-tasyopashamah karyah.”

After much trying if we are unable to please the devotee, we should continue to try to please him by doing things to please him. If we are still not successful, we should chastise ourselves, be very much repentant and take the shelter of Holy Name. We must also take an oath that we shall never again commit am aparadhas like this. Then some day Sri Näm-prabhu will take mercy on us.

Vivek das –That's good. The Shästras say, “If we take the shelter of Holy Name we will be rid of all aparadhas.” So isn’t it better to follow Shästra and take the shelter of Holy Name rather than beg others repeatedly to forgive us?

Gour kripa – In that case we will commit another aparadhas called ’to commit a sin on the strength of Holy Name’. We have to follow the above-mentioned rule only when we don’t know against whom we have committed an offence, or the person whom we have offended, is no more. It leaves us with no option other than to take the shelter of Holy Name. Then may be Holy Name will take mercy on us. Even then, we must remember that we must repent enough and we must be especially careful about not committing such an aparadhas again.

Otherwise, Sri Näm-prabhu will never be pleased.

Many times, we see that great devotees do not take offence in spite of behaving badly with them or insulting them. Instead, he considers it his own fault and repents. Even if someone treats him unjustly, or expresses anger, he thinks, “I have hurt him – it is all because of my faulty character.” Thinking thus, he chastises himself. Such is the nature of a pure devotee.

“rukshakshara girah shrinvan tatha bhagavateritah,

pranama-purvakang kshantva yo vaded-vaishnavo hi sah.”

Meaning – “He is a Vaishnav who, in spite of hearing harsh words from a devotee, pays obeisance unto him and praises him.”

- (Linga Puran)

Although a great devotee may forgive us, yet the specks of dust on his feet do not forgive. Hence if we think, “Oh! He is a great devotee, he is not hurt, so I have not committed an aparadhas,” the aparadhas will not leave us and we shall have to suffer for it. All those who have gained Bhaktidevi’s kripa, they never sight faults in others. They only sense their own faults. Let me tell you about the great Saint Tukaram.11

.

Sri Krishna is saying –“O Uddhav! Know Ächäryadev to be non-different from me. Do not ever disregard him. Do not ever disrepect him by considering him a mere mortal. Sri Gurudev is the abode of all celestial beings.”

– (Srimad Bhägavatam)

Regarding this Sri Chaitanya Bhägabat says –

“The Lord showers mercy on a womanizer and drunkard, but He destroys a ninduk although he may be a Vedantin18. He says –‘I solemnly pledge that Krishna will easily deliver you if you do not indulge in ninda’.

 The Lord kills the demons in only one birth, but He destroys a ninduk every moment in every life. We should understand that Krishna is the all-powerful Supreme controller and all the Shästras declare that ninda angers Krishna the most. A scholar may have studied the four Vedas, yet if he commits ninda he is punished by drowning in the Kumbhipak hell in countless births.”

Hence, if we want to gain Sriman-Mahaprabhu’s mercy we must refrain from ninda. Moreover, when we do ninda we accept the other person’s bad qualities and our good qualities flow through him. “Ninda is useless. It only results in sin. He who does not indulge in ninda is blessed indeed”

If we fix our gaze on this declaration of Sriman-Mahaprabhu, He will most certainly shower His kripa on us – harbor no doubt about it.

Vivek das – Now I know why, in spite of chanting Holy Name so many times, I am not progressing in bhakti. The saddest part of my life is that, I forsook everything – my home, luxury, wife, children, and relatives – but I could not give up para-ninda. Please tell me, how can I rescue myself from this miserable state?

Gour kripa – Sriman-Mahaprabhu has said in this context –

“I tell you there is but one truth. You have committed many aparadhas (ninda) unknowingly; but henceforth if you never ever commit ninda and constantly glorify Sri Vishnu and the Vaishnavs, then these aparadhas will leave you. This is the only means to get out of this trouble. Even if you perform crores of penances, you will not be cleansed.”

Sri Goursundar continued, “Whoever does not obey this command and still commits ninda is verily a sinner and floats in the ocean of misery. When someone indulges in the ninda of my servant, my all-powerful Holy Name destroys him. I have countless servants in infinite universes. Whoever is envious of a single one of them surely perishes.”

- (Sri Chaitanya Bhägabat)

– (Sri Chaitanya Bhägabat)

So, let us realize that He exists in every element. If we do not respect each and every soul, we are hurting Him Whom we are worshiping. This sort of bhajan is futile.

We perform Love-sädhanä. Will our love remain confined to just one kunja24? Then it is a very narrow love indeed! But this is not true! When a single spark of this Love enters us, we realize Love within each molecule, nay, each atom. This Love is so magnificent that we should be careful not to minimize it.

So the bard has sung –

“O mind! You did not bow your head at every foot. Do you not realize the Treasure of your heart dwells amidst all? Bhagavän is in every being and He is the same. You puffed up and insulted others. O my foolish mind! Do you not know - your Priceless Beloved Krishna exists in so many forms? If you desire Him, if you have any wish to get Him, make everyone your own, beg at his or her feet and love all. If you cannot do it, your sädhanä and bhajan are worthless. Consider yourself fallen; you will gain from it. You will get His lotus-feet, intoxicate your heart and beget prem. Otherwise you will only come and go (roam around in the cycle of birth and death) and never gain that priceless treasure called ‘Love’.”

We simply cannot avoid this point in our sädhanä. We shall love Bhagavän and not love our fellow men - then we can be sure that we shall never love Bhagavän. If we really love Bhagavän, we shall love His creation as well. I dislike or envy my fellow men and I say –“I love Bhagavän”. Most definitely I am a liar!! On the other hand if I don’t serve Bhagavän and say – “Service to mankind is the topmost Dharma”, I am verily a cheat.

When we experience Him as the One present in all and all present in Him, then we are Bhagavad-bhaktas (God-lovers). Srimad Bhägavatam defines the best devotee as –

“sarva-bhuteshu yah pashyet bhagavad-bhävam-atmanah,

bhutani bhagavatyätmanyesha bhagavatottama.”

Meaning – “He who experiences Sri Bhagavän in every element and perceives all objects in Him is the best devotee.”

Sri Gita agrees with the above statement –

“bahunän janmanän ante gyänavän mäm prapadyate,

väsudeva sarvam-iti sa mahatma sudurlabhah.”

Meaning – “After many lifetimes a wise devotee realizes that ‘Väsudev is everything’. Such a great soul is very rare.”

There is nothing other than Him. Advay-gyän-tatva25 Sri Krishna is Swayam Bhagavän26. The more we realize it, the more we‘ll move away from hate and envy. We’ll relish Divine ras more and more. When we develop this bhäv, all will appear nice and we will like everyone. We’ll go beyond good and bad, happiness and sorrow, and submerge in the ocean of Krishna-prem. Although lotus leaves touch the water, they never get wet. Similarly, the good and bad, justice and injustice of this material world will not affect the sädhak27 any more.

Vivek das – Everything you say is true; but how shall I get this realization? How can I get rid of liking some and disliking others? I can understand that He is the same and is present in every element, but when it comes to practicing, I cannot do it. What do I do?

Gour kripa – It is not as easy as we think. To bring this bhäv in us we must always keep our conscience awake. Conscience is a very sharp weapon. In all our waking hours, we must constantly feel this bhäv. When we move on the streets we should awaken this feeling in us – “Sri Bhagavän exists in every element” and we should indiscriminately

Vivek das – You speak nothing but the truth. Nevertheless, I am unable to follow it. I don’t even realize when I start seeing faults in a person and feel contempt for him. Please tell me an easy remedy to get rid of this disease.

Gour Kripa – The easiest way to practice the “trinädapi” verse is to feel that God exists in every being. When He is present in everyone and everyone is present in Him then we shall not feel embarrassed to bow before anyone. Whenever we meet a person, we should get into this mood. This is the best way to practice “trinädapi”. Along with this, we should chant constantly without any gap. At the same time, we should give up all aparadhas in body, mind and speech. There is no other way to get “trinädapi” bhäv30. If we do not follow this path even if show humility, it will only be external. Inside our false ego will always hold its head high.

“You must pay obeisance and have lots of respect for all beings – be it a Brahmin31, Chandäl32 or a dog. It is the religion of Vaishnavs to pay obeisance to everyone. A Vaishnav who does not obey this dictum is a cheat.”

( Sri Chaitanya Bhägabat

Nitai Gaura Sitanatha premanandi ki jai! Pure Vaisnava Behavior ki jai! Jaya Jaya Sri Radhe!

Essence of Raganuga Bhakti

Mahanidhi Madan Gopal Das

#WhatIsRagaBhakti #RaganugaBhakti #Manjaris #RadhasSeva #RupaGoswami #HowToPleaseRadha #RadhaDasi #Manjaris

In 6 verses (Bhakti-rasamrta-sindhu 1.2.291-296), Sri Rupa Goswamipada teaches the main principles and practices of raganuga-bhakti. After learning these at the feet of my teacher, we wrote this article about cultivating manjari/gopi bhava as a handmaiden, dasi manjari of Srimati Radharani.  

A raganuga sadhaka pursuing the madhurya-rati of Sri Krishna’s ragatmika devotees in Vrndavana will mainly concentrate on the different sevas and feelings of a few manjaris. The supreme goal of a sadhaka manjari is the happiness and pleasure of Sri Radha, and Her beloved Sri Krishna.

Gaudiya Vaisnava sastra mention over 150 different sevas of the manjaris. The sadhaka will read about the different sevas performed by the manjaris Sri Rupa, Tulasi (Raghunatha Dasa Goswami), Vinoda-vallari (Visvanatha Cakravarti), and Campaka (Sri Narottama Dasa Thakura), and as described in Radha Rasa Sudhanidhi. While meditating on Radha-Krishna’s eternal Vraja-lilas, the raganuga sadhaka will think, “I am serving, assisting, and helping Radharani along with these manjaris and my Guru sakhi manjari.”

The sadhaka can also think, “I am meditating on all these different sevas. But sometimes I am all alone with Sri Radha or with others. I am taking the lead and personally doing all these wonderful sevas for Radhika’s pleasure throughout the day and night (asta-kaliya-lila).”

While reading about the sevas and interactions of the four manjaris mentioned about, I will observe and relish their feelings and intimate loving exchanges with Radhika, Krishna and one another. I will personally identify with those feelings as being my own, or at least what I am aspiring to attain. 

Being Radha’s kinkari or loving manjari, I possess tad-tad bhavecchatmika bhava or devotion. This means I only desire to identify with, nourish, and experience the quality but never the quantity of the ecstatic feelings i.e. bhava that Sri Radhika relishes within Her heart during Her intimacies with Syama. I share Radha’s feelings but not Her enjoyment.

As Radha’s confidential manjari, I am also bhava-tadatmya, which means I am one in feelings and thoughts with Radhika. Radha is in my heart and I am in Hers. This is my natural svabhava, the very way I am. Whatever Radha feels produces the thoughts of what Radha needs, which immediately manifest in my mind as I carefully focus at every moment on perfectly serving and pleasing my Pranesvari Sri Radha. Thus Radha never has to tell me what to do because I already know.

Radha’s anxieties and needs are all that matters to me, and not the bliss and incredible transcendental ecstasy that automatically arises by attending to Swamini. Radha is the sole mistress of my life. I am totally made of service. I exist only to serve and please Radha throughout the day. Radha’s joy is my joy—Radha’s distress is my distress.

“O Radha! I am Yours! I am Yours! I cannot live without You. So please understand this and bring me to Your lotus feet.”

Jai Jai Sri Radhe!  Sri Sri Sita Advaita Prabhu ki jai! Sri Gurudeva ki jai!

Mother Cow and Sun Planet

Mahanidhi Madan Gopal Das

#Gaumata #CowsAndNaksatras #CowsAndSun  #CowsAndGold #Suryadeva #WhyIsCowsMilkYellow #Gauseva #CareForCows #KrishnaGopala

Because we are all worshipers and aspiring pure loving devotees of Sri Sri Radha Govinda Gopala, Bhagavan Sri Krishna, this news will deepen, refresh and inspire our loving mood and service toward Gaumata, the eternally pure and sacred Mother Cow.

Although we cannot vouch for the authenticity of the following information, we have often heard this “cow katha” from Gaumata sevakas in Vraja Mandala. Read it, be amazed, and immediately bow down to the next cow you see. And if Gaumata mercifully allows you, then affectionately rub her all-auspicious and purifying divine back. If you try to always see, remember, touch, respect, serve and love Gaumata, then Sri Sri Govinda Gopala will respect you and love you in return. Always remembers Sri Krishna’s immortal words: “Love Me—Love My Cows!”

Post from I-Net:

Gaumata and Surydeva

(rewritten by mahanidhi madan gopal das)

“Unique among all the different types of animals, the body of the sacred cow has the power to absorb and utilize the auspicious health giving rays of the Sun planet and all the naksatras, celestial stars. Wherever the cow stays, one will find the power and influence of all the 27 naksatras or stars like Aswini, Hasta, Svati Anuradha, Citra, Rohini, Dhanistha, etc.

This means that all the benevolent blessings of these divine beings i.e. devis or naksatras, “stars” and their husband Sri Candradeva (the Moon planet) are within the sacred cow, our beloved Gaumata.

The power to absorb these rays is due to the presence of a “Sun Vein” within the sacred body of Gaumata. Sri Krishna’s sacred cows are the ONLY LIVING BEING WITH A SUN VEIN. Gaumata has a Surya Ketu Nadi, a vein within her divine body that is directly connected to Suryadeva, the Sun planet.

This Surya Nadi passes through Gaumata’s backbone and acts to absorb the healing, golden rays of the Sun planet. The interaction of the sunshine and this Surya Nadi produces gold salts in Gaumata’s blood and other bodily fluids which miraculously cures many diseases. These gold salts end up in Gaumata’s milk to give it that rich, healthy golden glow of the Sun. So this is the mystery behind why Gaumata’s wonderful milk, butter and ghee which are all naturally yellow.

No other animal produces golden colored milk. Ancient scriptures state that the “Suryaketu Nadi” nerve on Gaumata’s back also absorbs harmful radiations from the atmosphere and cleanses it. Thus the mere presence of Gaumata is all-auspicious, beneficial, health giving, and purifying for you, me and the entire environment.”

Sri Gaumata ki jai! Gauseva ki jai! Jai Jai Sri Radhe! 

UttamaAdhikari Guru: Clearing Confusion

Mahanidhi Madan Gopal Das

ArrayualificationOfGuruArrayhoIsUttamaAdhikariArrayuruArrayrishnaArrayhaktiArrayadha

What is the difference between an uttamabhagavata an uttamaadhikari devotee? There is widespread confusion concerning the true meaning of these terms. And as a result, new candidates or even the initiated often argue over whether or not their diksha Guru is an uttamabhagavata, an uttamaadhikari, a madhyamaadhikari etc.

Knowing the truth concerning this topic is essential and crucial, especially for someone looking for a Guru. The confusion arises from shastras’ use of the same terms to describe two different truths. The three words uttama, madhyama and kanishtha can refer either to the level of one’s eligibility for bhakti bhajana, or the level or percentage of a devotee’s vision, perception, and direct experience of Bhagavan Sri Krishna.

In other words, one (described in Bhakti RasamritaSindhu) is a measurement of a devotee’s faith in and knowledge of Sri Krishna. And the other one (described in Srimad Bhagavatam) is a measurement of one’s vision, perception and experience of Bhagavan and the degree of a devotee’s love and attachment to Bhagavan Sri Krishna.

Sri Rupa Gosvami describes the three levels of adhikara or fitness for bhakti sadhana as kanishtaadhikari, madhyamaadhikari and uttamaadhikara. Thus, personal adhikara for bhakti is based on one’s faith in and knowledge of Bhagavan Sri Krishna. On the other hand, the SrimadBhagavatam describes three levels of spiritual advancement among devotees as kanishtha (prakrtabhakta), madhyamabhakta, and uttamabhagavata according to the degree of their vision of Bhagavan Sri Krishna.

THREE LEVELS OF ADHIKARA FOR BHAKTI

In Bhakti Rasamrita Sindhu (1.2.16-19), Sri Rupa Gosvami describe as follows:

1) UTTAMA ADHIKARI: “Is one who is expert in bhakti shastras, logic and reason, and has firm, mature and unbreakable faith in Bhagavan Sri Krishna.”

śāstreyuktau ca nipuṇaḥ,  sarvathādṛḍhaniścayaḥ

prauḍhaśraddho ‘dhikārīyaḥ,  sabhaktāvuttamomataḥ 17

2) MADHYAMA ADHIKARI: “Is one who has full faith in shastras and Bhagavan Sri Krishna but lacks expertise in transcendental wisdom.”

yaḥśāstrāhiṣvanipuṇaḥśraddhāvansatumadhyamaḥ 18

Sri JivaGoswamipadatika: Lacking expertise in shastras means that one has a general knowledge of shastras, and firm faith which will not break even if one cannot defeat opposing arguments.

Srila Visvanatha Cakravartitika:

 The word sraddhavan in text 17 means that the madhyamaadhikari has firm faith in shastras and the words of his/her Guru.

3) Kanishtha Adhikari: “Is the lowest level of devotee who has very little knowledge of shastras, weak, tender faith which can easily be broken by contrary beliefs or opposing arguments.

yobhavetkomalaśraddhaḥsakaniṣṭhonigadyate 19

Why devotees have different adhikara or fitness for bhakti is nicely explained by Sri Mukunda das Goswami (shishya of Sri Krishna DasaKaviraja): “The division of three types of eligibility or adhikara arise out of one’s spiritual status attained by the grace of Bhagavan Sri Krishna Himself and the saints with whom one has associated in the past.” topmost bhaktamahabhagavata:

THREE LEVELS OF ADVANCED DEVOTEES

The Srimad Bhagavatam describes the three levels of devotees as beginner, intermediate and topmost according to the degree of their vision of Bhagavan Sri Krishna.

1) UTTAMA BHAGAVATA: “The most advanced Krishna bhakta who sees his most worshipable Bhagavan Sri Krishna within everything and sees everything in Bhagavan.”

sarva-bhūteṣuyaḥpaśyedbhagavad-bhāvamātmanaḥ

bhūtānibhagavatyātmanyeṣabhāgavatottamaḥ

SB 11.2.45

Srila Visvanatha Cakravartitika: When Hiraṇyakaśipu asked, “Where is your Ishvara?” Prahlāda said, “He is everywhere. One can see Bhagavan Sri Krishna even in a pillar.” Similarly, one should see all living beings in Bhagavan Sri Krishna (ātmani), just as Yaśodā saw all beings in the belly of Krishna.

There is another meaning. One should see all beings as having Krishna prema, and being absorbed in Krishna who appears in their minds. This shown by the prema of the Vraja-gopis and Dvarakamahishis.

vana-latāstaravaātmaniviṣṇuṁ, vyañjayantyaivapuṣpa-phalāḍhyāḥ

praṇata-bhāra-viṭapāmadhu-dhārāḥ, prema-hṛṣṭa-tanavovavṛṣuḥsma

The trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣṇu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. SB 10.35.9

nadyastadā tad upadhāryamukunda-gītam’ āvarta-lakṣita-manobhava-bhagna-vegāḥ

āliṅgana-sthagitamūrmi-bhujairmurārer, gṛhṇantipāda-yugalaṁkamalopahārāḥ

 ‘When the rivers hear the flute-song of Krishna, their minds begin to desire him, and with the arms of their waves they embrace Murāri's lotus feet and, present offerings of lotus flowers.’ SB 10.21.15

nacalasinavadasyudāra-buddhe, kṣiti-dharacintayasemahāntamartham

apibatavasudeva-nandanāṅghriṁ, vayamivakāmayasestanairvidhartum

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva's darling son? SB 10.90.22

One should contemplate the mood of Bhagavan Sri Krishna within oneself as being present in all living entities. One should see in this way implies that one must GAIN QUALIFICATION FOR SEEING, RATHER THAN being able to see like this at all times. Great devotees like Nārada, Vyāsa and Śukadeva do not see Bhagavan Sri Krishna everywhere at all times, and this increases their desire for Krishna.

When this longing to see Bhagavan Sri Krishna increases further, then the devotees see the whole world as Bhagavan Sri Krishna as in the logic that a lusty man sees desirable women everywhere. In this verse, the verb paśyed (see) means actually “to know”. Thus the best devotee is he who knows Bhagavan Sri Krishna is in everything and everything is in Bhagavan Sri Krishna simply by scriptural knowledge.

Further on in this chapter, the Srimad Bhagavatam describes the topmost type of bhagavatabhakta i.e. the mahabhagavata!

visṛjatihṛdayaṁnayasyasākṣād, dhariravaśābhihito 'pyaghaugha-nāśaḥ

praṇaya-rasanayādhṛtāṅghri-padmaḥ, sabhavatibhāgavata-pradhānauktaḥ SB 11.2.55

** MAHABHAGAVATA: “Is the best of devotees because BhagavanŚrīHari, who destroys heaps of sins for His devotees, never leaves his heart even if he accidentally calls Hari, because he has permanently bound Sri Hari’s lotus feet within his heart with the ropes of intimate love (praṇayarasanaya).”

Srila Visvanatha Cakravartitika: There is no problem even with heaps of sins because Bhagavan can easily destroy a multitude of sins simply by being called. Then what to speak of chanting Bhagavannama with a continuous taste of rasa?

This verse answers the question ‘Why doesn’t Bhagavan leave the temple of their hearts?’ Bhagavan can’t leave because the devotee ties his heart to the lotus feet of Bhagavan with the ropes of affection. Just as Yaśodā’s prema bound Krishna to the mortar, the devotee binds Bhagavan with the chains of prema!

2) MADHYAMA BHAKTA: “The intermediate or second-class devotee offers his love to Bhagavan Sri Krishna, befriends Krishna bhaktas, shows mercy to the innocent ignorant, and avoids the envious.”

īsvare tad-adhīneṣubāliśeṣudviṣatsu ca,

prema-maitrī-kṛpopekṣāyaḥkarotisamadhyamaḥ SB 11.2.46

Srila Visvanatha Cakravartitika:

The madhyama devotee shows prema for his worshipable Bhagavan Sri Krishna. This actually means he has attachment for Bhagavan rather than prema. He befriends bhaktas dependent on Sri Krishna, and shows mercy to those ignorant of bhakti. Since even Bharata, Vyāsa and Śukadeva did not show mercy to all persons they saw, it should be explained that this mercy to the ignorant arises by itself.

This is understood from the example of the mountain SB 10.20.36: During the monsoon season, mountains sometimes release their storage of water and sometimes do not, just as realized devotees sometimes give the nectar of divine wisdom and sometimes do not.

Madhyama bhaktas avoid haters of Bhagavan because they know their mercy will be useless with them. It is proper to stay away from inimical ones understanding they are foolish while simultaneously reflecting upon one’s own good fortune. The madhyama devotee does not have the qualification to see Bhagavan in all beings. But when he attains that quality he then becomes an uttama devotee. Even among uttama devotees like Nārada one will see these four qualities of prema, friendship, mercy and indifference.

3) PRAKRTA BHAKTA: “The neophyte, beginner bhakta (kanishtha) who faithfully worships Krishna’s murti, does not behave properly with others. He is a materialistic, unrefined devotee occupying the lowest position.”

arcāyāmevaharayepūjāṁyaḥśraddhayehate, na tad-bhakteṣucānyeṣusabhaktaḥprākṛtaḥsmṛtaḥ  SB 11.2.47

CONCLUSION: Hopefully, everyone now understands these terms and can thus judge devotees accordingly. Since it “takes one to know one” it is impossible for a Guru seeker to tell whether a proposed Guru is a bhava-bhakta or premibhakta, uttamabhakta, or a mahabhagavata. Such extremely advanced and liberated devotees are very, very rare.

So what to do, and how to select your eternal friend and wise guide to love divine, Sri Guru? One seeking a diksha Guru should select an uttamaadhikaribhakta i.e. one whose deep knowledge of bhakti shastras can destroy your doubts; and whose ‘rock solid’ faith in shastras and Bhagavan Sri Krishna inspires and deepens your own faith in Sri Krishna and the path of Krishna bhakti sadhana.

By surrendering to and accepting diksha from such a Guru, one will attain genuine bhakti, and joyfully progress on the path of bhakti to the perfection of Sri Sri Radha-Govinda’s prema seva in the groves of Vrindavana!

Sri Guru tattva ki jai! Jaya Jaya Sri Radhe!

Heart of a Manjari

Mahanidhi Madan Gopal Das

#ManjariBhava #GopiBhava #RaganugaBhakti #RadharanisSeva #RadhaKrishnaPrema #Vrindavana

A raganuga sadhaka pursuing the madhurya bhakti of the Vraja ragatmika gopis of Sri Krishna will concentrate on the sevas and feelings of a few manjari dasis of Sri Radhika.

The goal of a manjari bhava sadhaka is the seva and pleasure of Srimati Radharani. The sadhaka will read and meditate upon all the sevas performed by different manjari’s i.e. Sri Rupa Manjari and Rati/Tulasi.

The manjari bhava sadhaka will think, “I am assisting and serving side by side with Radhika’s nitya-siddha manjaris, and my individual guru sakhi and parama guru sakhi in various ways for Srimati’s satisfaction as described in Vilapa Kusumanjali, Govinda-lilamrta, Sankalpa Kalpadrum etc. One should also think that sometimes I am alone with Radha to personally perform all these sevas for Radha’s pleasure throughout the day and night.

When reading about the sevas, sentiments, and interactions of Sri Rupa-manjari, Tulasi-manjari and others, I try to visualize and relish their exchanges with Radhika, with Krishna, and with each another. I try my best to identify with their feelings of oneness with Srimati Radharani.

As Srimati Radhika’s kinkari or loving maidservant, I have tad bhava icchatmika bhava or devotion. This means that I only desire to identify with, nourish and experience the sentiments and feelings (madhurya-bhava) within the heart of Sri Radhika, who is the sole Mistress of my life.

“O Srimati, my life is sharing Your sentiments, not enjoying Your Shyama.”

I am totally made of seva. I exist only to please and satisfy Radha in every possible way throughout the day. Radha’s joy is my joy and Radha’s distress is my distress.

“O Swamini Sri Radha! I’m also trying my best to become bhava tadatmya, which means that I am exactly one in feeling with You—one heart, one mind and one life: YOURS. O Sriji! You never have to tell me what You need or what to do. I know it already because You are in my heart and I’m in Yours—ETERNALLY!”

Whatever Radha needs or feels immediately produces a thought within the manjari to offer that exact seva at that moment. Because of her oneness in heart with Radharani, the Radha bhava tadatmya manjari directly experiences the bliss and ecstasy that Rasa-vilasini Radha relishes with Rasabihari Shyama.

But at all times, the focus of the manjari is Radha’s pleasure, and not relishing the paramount euphoria of sharing the quality but never the quantity of Radhika’s mahabhava. Removing Radha’s anxieties and rendering expert, pleasing sevas to Radha is the only activity of a manjari. It’s her life and soul. This angle of vision coupled with a humble seva bhava automatically fills the manjari with supreme bliss. For the sadhaka and the siddha—Seva Is bliss!” 

“O Radha, please feel my heart crying in the loneliness of Your separation! I am Yours! For even a second, I cannot live without Your most trusted, intimate seva. O Priyaji, please just once look my way and take this fallen wretch to Your sweet lotus feet.”

Sri Radha’s nitya Vraja kunja seva ki jai! Jai Jai Sri Radhe!  Sri Vraja Dhama ki jai!

History of Popular Sayings

Mahanidhi Madan Gopal Das

#SrilaPrabhupadaSaid #BooksAreTheBasis #TruthsOfSrilaPrabhupada #PopularMisconceptions #HistoryOfPopularSayings #PopulaSayings

For forty years we repeatedly heard the following popular sayings. We were told that Srila Prabhupada personally spoke or wrote these sayings in his books. Being curious we recently searched the BBT Folio complete collection of all of Srila Prabhupada’s actual “AS IT IS” original words and writings.

The truths revealed by our research are most surprising and eye-opening. We herein share these truths with you for your reflection and consideration.

In one handbooks and references publication on the BBT Folio titled “Leadership Excellence Newletters” we found the following title and list:

Srila Prabhupada’s Principles

1. “Work now samadhi later.”

2. “Preaching is the essence; books are the basis; utility is the principle; purity is the force.”

3. “Do the needful.”

4. “First deserve than desire.”

RESEARCH CONCLUSION

Although very popular in some places, the following sayings were

NEVER EVER SPOKEN OR WRITTEN EVEN ONCE by Srila Prabhupada:

1. “Work now samadhi later.”

This phrase is found only 20 times in the entire BBT Folio archive collection. And most surprisingly, it is only mentioned by devotees in their personal publications or Vyasa-puja offerings to Srila Prabhupada. Here’s a sample of devotee quotes:

-- ”He [Srila Prabhupada] had always urged us on, saying, “work now, samadhi later.”

-- “Srila Prabhupada coined the phrase, ‘work now, samadhi later.’”

-- “Srila Prabhupada, you always stressed “work now, samadhi later.’”

-- “By teaching us ‘work now, samadhi later’ you [Srila Prabhupada].”

-- “Srila Prabhupada instructed us, ‘Work now, samadhi later.’”

-- “You [Srila Prabhupada] said, ‘Work now, samadhi later.’”

TRUTH NUMBER ONE:

SRILA PRABHUPADA HIMSELF NEVER PERSONALLY WROTE OR SPOKE THIS popular saying, “Work now, samadhi later”, which has so deeply molded the minds, and influenced the entire lives of legions of sincere bhaktas! Indeed, this is most amazing.

2. “Books are the basis, preaching is the essence, utility is the principle and purity is the force.”

According to the BBT Folio, this popular saying originates with an unnamed person called “Devotee” who said: “Prabhupada, this is a Chinese character scroll. It says, “Books are the basis, preaching is the essence, utility is the principle and purity is the force.” It was translated poorly by myself, and the characters were written by... (BBT Folio 770225ED.MAY)

Although the saying does contain some valuable and relevant truths, the fact is that it was NEVER EVER SPOKEN OR WRITTEN BY SRILA PRABHUPADA. What Srila Prabhupada did write but never spoke on this subject is this:

** “Practically, books are the basis of our Movement.” (Letters 72-01-20 Mandali Bhadra; 76-01-09 Tusta Krishna)

Only the following two of the four popular sayings listed above in the Folio collection were actually used by Srila Prabhupada.

3. “Do the needful.”

The BBT Folio contains 813 entries of this saying (470: Srila Prabhupada; 343: devotees).

This popular saying which was actually used hundreds of times by Srila Prabhupada is a very clear and practical universal principle followed by most everyone in the world.

4. “First deserve, then desire.”

For many different purposes, this phrase is being used and has been said thousands of times by various devotees. However, during his entire preaching campaign, Srila Prabhupada spoke it only 8 times! And he used it only in very specific circumstances. It is not meant to be a universal axiom to guide everyone’s spiritual lives.

Conclusion

The conclusion of our BBT Folio Archival collection of all of Srila Prabhupada’s actual words and writings is that Srila Prabhupada NEVER even once spoke or wrote two of the four popular sayings.

Of the balance, Srila Prabhupada hundreds of times used “Do the needful”. As for the saying “First deserve, then desire”, Srila Prabhupada used it a mere 8 times, which clearly indicates that it is not very significant. And nor is it a universal principle to be used in the many ways it is used today.

We hope these truths will bring you the comfort, confidence and hope that the light of knowledge brings to sincere seekers of “reality distinguished from illusion” (SB 1.1.2). As one poet rightly said, “May the truth set you free!”

Srila Prabhupada said ki jai! Jai Jai Sri Radhe!