Devotees Vaishnavas: Notas variadas de Pushkaraksha Das V

lunes, 5 de diciembre de 2011

Notas variadas de Pushkaraksha Das V

His

Grace

Pushkaraksha

Das

Pushkaraksha Das

"A Life Of Purity" de Pushkaraksha Das - jueves 20 de octubre de 2011
Notas variadas de Pushkaraksha Das - martes 11 de octubre de 2011
Notas variadas de Pushkaraksha Das II - lunes 5 de diciembre de 2011
Notas variadas de Pushkaraksha Das III
Notas variadas de Pushkaraksha Das IV - lunes 5 de diciembre de 2011

By the mercy of Sri Guru...

de Pushkaraksha Das, el miércoles, 7 de septiembre de 2011 a las 7:54

miche maya-vase, samsara-sagare, padiya chilama ami

karuna kariya, diya pada-chaya, amare tarila tumi

I fell into the ocean of samsara and became enslaved in futile activities by the influence of maya. You were merciful and delivered me by giving me the shade of your lotus feet.

suna suna vaisnava thakura

tomara carane, sampiyachi matha, mora duhkha kara dura

O Vaisnava Thakura, please hear me. I have surrendered my head at your feet. Please dispel my misery.

jatira gaurava, kevala raurava, vidya se avidya-kala

sodhiya amaya, nitai-carane, sampahe – jauka jvala

Pride of caste is a terrible hell. Material learning is but an aspect of ignorance. Please purify me and deliver me to the feet of Nitai. Please extinguish my blazing agony.

tomara krpaya, amara jihvaya, sphuruka yugala-nama

kahe kalidasa, amara hrdaye, jaguka sri-radha-syama

By your mercy, may the holy names of Sri Yugala appear on my tongue, and may Sri Radha-Syama appear in my heart. This is the prayer of Kalidasa.

Shiva tattva

de Pushkaraksha Das, el miércoles, 7 de septiembre de 2011 a las 6:50

In Brahma Samhita (5.45), it is mentioned:

kshiram yatha dadhi vikara-vishesha-yogat sanjayate na hi tatah prthag asti hetoh

yah shambhutam api tatha samupaiti karyad govindam adi-purusham tarn aham bhajami

'Just as milk is transformed into curd by the action of acids.but yet the effect curd is ne-ther same as, nor different from, its cause, viz.. milk I adore the primeval Lord Govinda of whom the state of Shambhu is a transformation for the performance of the work of destruction".

Lord Shiva is known as the topmost Vaishnava (devotee of the Lord): vaisnavanam yatha shambhuh

(Shrimad Bhagavatam 12.13.16)

Getting out of the material world...

de Pushkaraksha Das, el Martes, 6 de septiembre de 2011 a las 22:47

pumsah striya mithuni-bhavam etam

tayor mitho hrdaya-granthim ahuh

ato grha-ksetra-sutapta-vittair

janasya moho 'yam aham mameti

[SB 5.5.8]

"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of "I" and "mine."

Prabhupada:

This is material world, aham mameti, "I am this," artho 'ham, balavan aham. "I am everything," aham, "and this is mine. This is my property. This is my country. This is my society. This is my nation." Mine, mine, mine. And I, I, I. This is material world. Krsna says, bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. The Supreme Personality of Godhead declares clearly that "I am the proprietor." Sastra says, Veda says, isavasyam idam sarvam: [Iso mantra 1] it is God's property, everything. We are claiming, our country, "This is my country," but as soon as you go on the beach of the sea, your country finishes, the land. Then whose, the water, whose water that is? But the foolish person: "No, it is in my throne(?), it is mine."

So this is moha, illusion. We have heard so many times about illusion, this is illusion. Aham mameti: [SB 5.5.8] "I am this body and everything in my bodily relationship, that is mine." So how it begins? The begins, mithuni-bhavam etam, the unity of man and woman. Mithuni-bhavam. A man is searching after woman, and woman is searching after man. How nature's arrangement to keep the conditioned soul under the laws of nature... Because the conditioned souls are put under the laws of nature, all he has come voluntarily under the laws of nature.

krsna bhuliya jiva bhoga vancha kare

pasate maya tare japatiya dhare

As soon as we deny to serve Krsna, immediately maya. As soon as we deny to obey the state laws, immediately we are criminals and subjected to the criminal acts, "Go to the prison." This is, we have got practical experience. You cannot defy the laws of the state or the laws of the worlds of the government. If we cannot... You cannot do it. If you do it, then you are punished. That is the statement in every sastra. Dandaniya. Dandaniya, this danda is going on, one after another. Danda means punishment. But we are, because we are in illusion, we are thinking this danda is advancement of civilization.

So we should know, pumsah striya mithuni-bhavam etam [SB 5.5.8], this material world is nothing but a false attraction between man and woman. Not only in human society -- in birds, beast, animal, aquatics, trees, plants, everywhere. You will find these pigeons, as soon as one female pigeon is there, and the male pigeon immediately wants to canvass, "Please come, let us unite." You have seen this is nature's way, sparrow. The same things: pumsah striya mithuni. So, therefore in the human society, by Vedic knowledge, by education, you have to understand that we are bound up within this material world. What is the cause? The cause is that attraction between man and woman. This is the cause. Pumsah. Pumsah means the bhokta, the enjoyer. Here the male and female, both of them are pumsah, purusah, because everyone has got that feeling that "I shall enjoy." Nobody is feeling that "I shall be enjoyed." Everyone is thinking, "I shall enjoy." Nobody wants to be predominated; everyone wants to be predominator. This is the illusion.

So Krsna consciousness movement means to learn how to be predominated, not to become predominator. Just the opposite. And Krsna comes personally, and He says that "I am the predominator." Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. "I am predominator. Why you are trying to be predominator? That is not possible." So as soon as artificially we want to be predominator, immediately the maya is there.

krsna bhuliya jiva bhoga vancha kare

pasate maya tare japatiya dhare

Everybody is: "All right, come here." This is the human civilization, to learn that "Because I wanted to become predominator, 'I am the monarch of all I survey. Whatever I survey, that is my property...' " So this inclination, this false inclination, is the cause of our bondage within this material world. We should know that we are aham brahmasmi, "I am spirit soul." And we learn from Krsna that na jayate na mriyate va kadacin. "I cannot take birth, I cannot die, I am not subjected to sufferings of this material world, but why I am put into this condition?" That is called conditioned soul. That is called intelligence. I am not to be conditioned. I am part and parcel of Krsna. Krsna is free, I am also free, because I am His part and parcel. I may be small, very small. A gold particle is gold, that is not other. So all the qualities of gold is there, even it is part. So these things are to be considered, and this knowledge can be acquired. This is called brahma-jijnasa. Athato brahma jijnasa.

So unless a civilized man is trained up to understand these problems of life, what is that life? That is animal life. If one is not jijnasu, if one is not inquisitive about the miserable condition of his life, if he remains satisfied in miserable condition of life, then he is nothing but animal. Animal cannot understand. Animal is being taken to the slaughterhouse, and they are going very easily, and one animal enters the slaughterhouse shed, every animal will enter. In Hindi it is called bheriyagasa (?). One bheri enters, then all the bheris will enter, automatically. He does not know that "Where I am entering? I am entering in this way for being slaughtered." But he has no knowledge. This is going on. This is called illusion. Aham mameti [SB 5.5.8]. We, in Hindi it is called (Hindi). When you are married in India, there is some band party, and the bride, bridegroom is decorated like king, and he is on the horseback and is taken. But one who knows, he says that "This rascal is becoming more rascal." (Hindi) So therefore to check him, not to become a (Hindi), gada, ass, the first education is brahmacari -- don't enter. Don't enter this pumsah striya mithuni-bhavam. That is education, that is called brahmacari. Warning that "It is not good. Better remain brahmacari," brahmecaratiti brahmacari. "Remain with Brahman, celibacy. You will be happy." But... That is the first education, brahmacari. Then one, if he is unable to remain brahmacari, "All right, take wife, regulated, grhastha." Don't remain cats and dogs. That is not human civilization. First of all, education is, "Don't unite. Remain brahmacari." But if you are not able, "All right, wife like a gentleman and live like a gentleman." Ekonari brahmacari, that is also... If one is satisfied with one woman, then he is also brahmacari. He is not vyabhicari.

So that is regulated, that you must have wife. Not must have, but if you cannot avoid, take one wife and remain as a grhastha. And there are so many rules and regulations of grhastha life. Grhastha life is not that "Whenever I like, we have sex." No, that is not. There is regulated. Once in a month. When there is menstruation, and if the wife is pregnant -- then no more sex life. There are so many rules and regulations. Grhastha means one who follows the rules and regulation of sex life. That is grhastha. Not that simply united, man and woman, and live like animals. No, that is not grhastha. That is called grhamedhi. Grhamedhi and grhastha, there are two words. Grhamedhi means he does not know the rules and regulation. He thinks that this family, this husband and wife, children and home, that is everything. That is called grhamedhi. But grhastha means he is as good as a sannyasi. Grhe tisthati 'pi grhastha (?). He is suitable..., he is not suitable to become a brahmacari, because every facility is there, but regulated. And one who follows the regulative principles, he is asrama. Either it is grhastha asrama or sannyasa asrama, the same thing. Asrama means -- very easily understood in India, there is discussion -- the place where the spiritual culture is cultivated, that is called asrama. What is the difference between the asrama and ordinary home? Ordinary home means the..., without any regulative principles, and asrama means real purpose is self-realization, development of Krsna consciousness. But if one is unable to accept sannyasa asrama or brahmacari asrama, that is grhastha asrama. Not that animal asrama.

So Caitanya Mahaprabhu, therefore He has said, "If we are eager for advancement in Krsna consciousness, then we can stay in any asrama. It doesn't matter." Either grhastha asrama or sannyasa asrama, it doesn't matter. Krsna, Caitanya Mahaprabhu, says to Ramananda,

kiba vipra, kiba sudra, nyasi kene naya

yei krsna-tattva-vetta, sei 'guru' haya

[Cc. Madhya 8.128]

Sei guru. Who can become guru? Generally a brahmana, a sannyasi, that is, that is, they are forced. Brahmana is the guru of other varnas, and sannyasi is the guru for all varnasrama. This is... But Caitanya Mahaprabhu says that is social system. If there is a brahmana, if there is a sannyasi, one should accept, give preference to him, to accept guru. But Caitanya Mahaprabhu says, "That is not the criterion. One must be well expert, experienced, well aware of the science of Krsna. He shall be guru." Not that particularly because one is born in a brahmana family or one has taken sannyasa, he is immediately by the dress, or by birth, one can become guru. No. That is going on. Now it is diminishing. Formerly, in India it was the practice. So Caitanya Mahaprabhu says that "It doesn't matter." Kiba vipra, kiba sudra. Vipra means brahmana, and sudra means the fourth class, less than the vaisyas. So kiba vipra, kiba sudra, nyasi kene naya. Nyasi means sannyasi. Never mind nyasi, or without nyasi, because sudra cannot be sannyasi. Without becoming brahmana, there is no question of becoming sannyasa. In the Sankara-sampradaya they are very strict. Unless one is born in a brahmana family, he is not awarded the sannyasa. That is the stricture. But according to our Vaisnava, according to Caitanya Mahaprabhu, pancaratriki-viddhi, if there is little tendency of the person to become devotee, he is given the chance. Never mind he's born in a sudra family, a candala family. That is sanctioned in the sastra: kirata-hunandhra-pulinda pulkasa abhira-sumbha yavanah khasadayah, ye 'nye ca papa [SB 2.4.18]. Anyone. Krsna also says, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. So Narada Muni, he is a great devotee, he has given allowance to everyone to become a brahmana, to become a sannyasi. First of all he must be trained up to become a brahmana, then sannyasi. This is a fact. Without becoming a brahmana, there is no question of sannyasa.

So these regulative principles are there. So what is, what is the big plan behind these regulative principles? The big plan is: here is the attraction, pumsah striya mithuni-bhavam -- to cut down this attraction between male and female. This is the big plan. Otherwise there is no need of the varnasrama. Varnasrama means to train the candidates gradually to become free from this entanglement of man and woman. This is the basic principle. Yoga system is also the same thing. Jnani, that is also same. Karma also. The karma-kandiya vicara, that is also, one has to take sannyasa at the ultimately, catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13], gradually, if one cannot take it immediately.

So this is the training of Bhagavad-gita. This is the training of Bhagavata. Everywhere the Vedic principle, the first principle is that we have forgotten Krsna. In the previous verse we have already studied, gata-smrtir vindati tatra tapan, because we have forgotten what is our position. Gata-smrti. Smrti means memory. There is one word, alpa-medhasam, and there is another word, su-medhasam. These words are there, tad-bhavati alpa-medhasam, in the Bhagavad-gita. Those who are trying to be happy in this material world, kamais tais tair hrta-jnanah... [Bg. 7.20]. They, people generally, they are kama, this kama, pumsah striya mithuni, this is kama. This kama is manifested in different ways. The actually the central point is kama. So that when that kama is fulfilled Because a man is searching after woman and woman is searching after man, when they unite, then the kama becomes hard knot, very tightly. When they are separated, there is chance of not being tied, but as soon as they are tied by marriage or by some way or other, then tayor mitha hrdaya-granthim ahur. Hrdaya-granthim. We are already attracted to these things, and when it is united, then we see practically in our Indian families that when the boy is grown up and the girl is grown up, the father-mother unite them by marriage system. Everywhere. But India still going on. Why? Because unless he is married, he'll not get attracted to this material life.

So the father and mother's duty is to unite them so that they may not be spoiled, they may not be like cats and dogs. At least there will be some regulative principles they will follow. But the bondage is, as soon as they are united, the economic development, atah grha-ksetra-sutapta-vittair [SB 5.5.8], then searching after: "Now we must have an apartment, so to..." Either you construct a house or rent a house, anyway money is required, so you will be enthused to earn money. "I have got wife, I have to keep nicely, I have to eat nicely, I have to give her dress, and so on, so on." So first of all, get one apartment or house, atah grha. Then how to maintain the house. Formerly there was no other business except that agriculture. Agriculture, that is the economic, annad bhavanti bhutani [Bg. 3.14]. We have to eat, so grow food grains. So where shall I grow my food grains? Not on the roof, but I must have some land, atah grha-ksetra, land is wanted, atah grha-ksetra. Then putra-hinam grham sunyam, family life, married life, but there is no son. That is another troublesome There are so many married life, they haven't got son, children -- they are very unhappy. They spend so much money to get a children. They go to the saintly persons and beg blessing, "Give us one children, one child." There was one great big man long ago, he had no child, so he came to my Guru Maharaja and he offered, "Guru Maharaja, if I get a child, I can give you the whole estate." So these are natural demands. First of all husband and wife and child, then apartment, then land, then friends, then money, in this way we become entangled more, aham mameti [SB 5.5.8]. So instead of sukhera lagiya ei ghara bandhun, I became a householder for happiness, agune puriya gela, now there is blazing fire. Sukhera lagiya ei ghara bandhun agune puriya gela. And there is another, ravana hoila ithe gatila janja: "I wanted to be happy in this way, but it has become an embarassment." So this is going on.

So we should not be entangled as far as possible. It is not possible, very, very difficult, but if it is possible we can..., there is brahmacari. This is tapasya. Because we have begun these verses, tapo divyam putraka yena suddhyed sattvam [SB 5.5.1]. Tapasya. That tapasya begins, tapasa brahmacaryena, brahmacari [SB 6.1.13]. That is tapasya. So if possible we should try to remain. But Krsna consciousness is so nice if we accept Krsna very seriously, with Krsna anyone, either man or woman, we can remain very happy with Krsna. Krsna can become my friend, Krsna can become my husband, Krsna can become my son -- whatever you want. So in this way, if we advance in Krsna consciousness, then we can save ourselves, janasya moho 'yam. In this illusory galaxy of illusory, this material world, we may be saved, and that is wanted that we have to give up the attraction for this material world. Then there is possibility of spiritual advancement. Therefore Krsna is canvassing personally that "You give up all these plans, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. That will save you from this precarious position of material world, threefold miseries, suffering after suffering after suffering."

Thank you very much.

Vrindavana, October 30, 1976

Radhe Radhe go, jaya Radhe Radhe...

de Pushkaraksha Das, el Lunes, 5 de septiembre de 2011 a las 8:28

This prayer by Srila Gour Kishora das Babaji describes Raghunath Das Goswami’s ecstatic separation from Radha.

kothay go premamayi radhe radhe
radhe radhe go, jaya radhe radhe
dekha diye prana rakha radhe radhe
tomara kangala tomaya dake radhe radhe
radhe vrindavana-vilasini radhe radhe
radhe kanu-mano-mohini radhe radhe
radhe ashta-sakhira shiromani radhe radhe
radhe vrishabhanu-nandini radhe radhe
(gosaïi) niyama kare sadai dake radhe radhe
(gosaïi) ekabara dake keshi-ghate radhe radhe
abara dake vamshi-bate radhe radhe
(gosaïi) ekabara dake nidhuvane radhe radhe
abara dake kuïja-vane radhe radhe
(gosaïi) ekabara dake radhakunde radhe radhe
abara dake shyama-kunde radhe radhe
(gosaïi) ekabara dake kusuma-vane radhe radhe
abara dake govardhane radhe radhe
(gosaïi) ekabara dake tala-vane radhe radhe
abara dake tamala-vane radhe radhe
(gosaïi) maline vasana diye gaya,
vrajera dhulaya gariagarii jaya, radhe radhe
(gosaïi) mukhe radha radha bale
bhese nayanera jale, radhe radhe
(gosaïi) vrindavane kulakuli
kende beriaya radha bali, radhe radhe
(gosaïi) chapanna danda ratri dine, jane na
radha-govinda bine, radhe radhe
tara para cari danda shuti thake svapne
radha-govinda dekhe, radhe radhe

Where is the incarnation of love, Radhe Radhe! Glories to Radha| Show yourself to me, Radha, give me back my life. I have become a beggar for you, Radha, and I am calling you. O Radha, you cavort in Vrindavan, you enchant Krishna’s mind, you are chief amongst the eight sakhis, and are the daughter of Vrishabhanu.

Raghunath Das Goswami regularly, constantly calls out to you, Radha. He calls for you in Keshi Ghat, in Vamshi Bata, Nidhuvana, Kuïjavana, in Radha Kund and Shyama Kund, in Kusumavana and Govardhana, in Talavana and Tamalavana. He calls out wearing only a worn and dirty cloth and rolling in the Vrindavan dust. The names of Radha on his lips, his eyes are filled with tears. He wanders through every part of Vraja, calling Radha’s name. Night or day, for twenty-three hours he thinks of nothing but Radha and Govinda, and when he sleeps, he dreams of Radha and Govinda.

"Sri Krsna Virahe" by Srila Bhaktivinoda Thakura...

de Pushkaraksha Das, el Lunes, 5 de septiembre de 2011 a las 8:03

sri krsna-virahe, radhikara dasa, ami to' sahite nari

yugala-milana, sukhera karana, jivana chadite pari

"I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion."

(Verse 1)

radhka-carana, tyajiya amara, ksaneke pralaya hoya

radhikara tare, sata-bara mari, se duhkha amar soya

"If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)

e heno radhara, carana yugale, paricarya pabo kabe

haha braja-jana, more doya kori, kabe vraja-vane laibe

"When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)

vilasa manjari, ananga manjari, sri rupa manjari ara

amake tuliya, loho nija pade, deho more siddhi sara

"O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)

From "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura...

de Pushkaraksha Das, el Lunes, 5 de septiembre de 2011 a las 7:50

sri krsna-virahe, radhikara dasa, ami to' sahite nari

yugala-milana, sukhera karana, jivana chadite pari

(Verse 1)

radhka-carana, tyajiya amara, ksaneke pralaya hoya

radhikara tare, sata-bara mari, se duhkha amar soya

"If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)

e heno radhara, carana yugale, paricarya pabo kabe

haha braja-jana, more doya kori, kabe vraja-vane laibe

"When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)

vilasa manjari, ananga manjari, sri rupa manjari ara

amake tuliya, loho nija pade, deho more siddhi sara

"O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)

A bhajana from Prarthana.

de Pushkaraksha Das, el Domingo, 4 de septiembre de 2011 a las 8:48

“sri krsna caitanya prabhu nityananda

gadai advaita-candra gaura-bhakta-vrnda

O Sri Krsna Caitanyacandra! O Prabhu Nityananda! O Gadadhara! O Advaitacandra! O Gaura’sbhaktas.

apara karuna-sindhu vaisnava thakura

mo hena pamara daya karaha pracura

O Vaisnava Thakura, you are a boundless ocean of mercy. Please bestow your profuse mercy on a sinful creature like me.

jati-vidya-dhana-jana-made matta jane

uddhara kara he natha, krpa-vitarane

O master, please be merciful and deliver this person intoxicated with the pride of high birth, education, wealth and attachment to wife, children and family members.

kanaka-kamini-lobha, pratistha-vasana

chadaiya sodha more, e mora prarthana

Please purify me of my lust for women and wealth and the desire for prestige. This is my prayer.

name ruci, jive daya, vaisnave ullasa

daya kari’ deha more, ohe krsna-dasa

O servant of Sri Krsna, please be merciful and give me a taste for sri-nama and compassion for alljivas – and let me delight in the association of Vaisnavas.

tomara carana-chaya eka-matra asa

jivane marane matra amara bharasa

The shade of your lotus feet is my only hope, my sole refuge in life and in death.”

Symptom of an Uttama Adhikari, Guru or Maha-Bhagavat...

de Pushkaraksha Das, el Lunes, 29 de agosto de 2011 a las 22:38

" .../... One last thing you must very carefully remember: who is really an Uttam Adhikari, Guru or Maha-Bhagavat. He is very very humble. He thinks himself as more insignificant than a piece of straw on the street. 'trunadapi sunicheba' 'Uttam haya apanake mane Adham'. He is Uttam, he is Maha-Bhagavat, he is very very elevated devotee. But he thinks himself lowest of the low, very very degraded, fallen and in the eyes of ordinary people he seems to be like that. But those who have developped tattva-drusti, the eyes of intuition or those who have obtained eyes given by Guru through his causeless mercy, can see him. "

Srila Gour Govinda Goswami - Letter to Puskaraksa das, April 15, 1987

Jaya Radhe...

de Pushkaraksha Das, el jueves, 25 de agosto de 2011 a las 8:00

radhe jayety uktir aho prthivyam

kada bhavisyaty ahaha karomi

karyam tad artham ca tad artha praptau

harsasru nadyam satatam plavisye

“When will this earth be such a place that every person greets every other person with the words ‘Jaya Radhe’?

I work so that time may come and when it arrives I will swim in the tears of my happiness.”

Sri-Radha-kirti

O Radha, please help me show conditioned souls the truth...

de Pushkaraksha Das, el miércoles, 24 de agosto de 2011 a las 8:20

vasamy aham yatra jano vimugdho

mugdhair matair loka ihaiva dukhhe

krpamaye tvat karunena radhe

sandarsayisyami janaya tattvam

“O Radha, I live in a world where the people accept a dozen different theories of the truth, foolish explanations that break apart at a moment’s examination. Please help me show the people their mistake. Please help me show them the truth.”

Srila Prabodhananda Sarasvati

Sri-Radha-kirti, The Glories of Sri Radha

The more you feel separation from Krishna, you should understand that you are advancing...

de Pushkaraksha Das, el Lunes, 22 de agosto de 2011 a las 8:10

Prabhupada, London, September 18, 1969: [...] Caitanya Mahaprabhu is Krishna, but He has accepted the propensities of Radharani. As Radharani is always in feelings of separation of Krishna , similarly, in the position of Radharani, Lord Caitanya was feeling separation of Krishna.

That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahaprabhu and His disciplic succession is how to feel separation from Krishna. That is Radharani’s position, always feeling the separation.

The Gosvamis, they also, when they were in Vrindavana, they never said that “I have seen Krishna.” Although they were the most perfect, they never said that “I have seen Krishna.” Their prayers were like this: He Radhe! Vraja-devike! He nanda-suno! Kutah.

He Radhe, Radharani, he Radhe! Vraja-devike! ca. Radharani does not remain alone. She remains always with Her friends, vraja-devi, Lalita or Visakha and other damsels of Vrindavana. So the Gosvamins are praying, in their mature stage, when they were living at Vrindavana, they were praying in this way, he Radhe! Vraja-devike! Ca lalite! He nanda-suno! Kutah: “Where, Radharani, where You are? Where are Your associates?

Where You are, Nanda-suno, the son of Nanda Maharaja, Krishna? Where you are, all?” They were searching after. They never said, “I have seen Krishna dancing with the gopis. Last night I saw.” (laughter) This is sahajiya. This is not mature devotee. This is called… They are called sahajiya. They take everything very cheap—Krishna very cheap, Radharani very cheap—as if they can see every night. No. The Gosvamis do not teach us like that.

They’re searching after. He Radhe! Vraja-devike! Ca lalite! He nanda-suno! Kutah, Sri-govardhana-padapa-tale kalindi-vanye kutah: “Are you there under the Govardhana Hill or on the banks of the Yamuna?” Kalindi-vanye kutah. Ghosantav iti sarvato vraja-pure khedair maha-vihvalau. Their business was crying like this, “Where You are? Where You are, Radharani?

Where you are, Lalita, Visakha, the associates of Radharani? Where You are, Krishna? Are You near Govardhana Hill or on the bank of the Yamuna?” Ghosantav iti sarvato vraja-pure. So throughout the whole tract of Vrindavana they were crying and searching after Them, khedair maha-vihvalau, as if madman. Khedair maha-vihvalau. Vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau.

So we have to follow the footprints of the Gosvamis, how to search out Krishna and Radharani, Vrindavana, or within your heart. That is the process of Caitanya Mahaprabhu’s bhajana: feeling of separation, vipralambha, vipralambha-seva.

Just like Caitanya Mahaprabhu, feeling the separation of Krishna, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahaprabhu.

Not that very easily, “We have seen Krishna or seen Radharani in rasa-lila.” No, not like that. Feel the separation. The more you feel separation from Krishna, you should understand that you are advancing. Don’t try to see Krishna artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya.

Because with our material eyes we cannot see Krishna. Atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234] With our material senses we cannot see Krishna, we cannot hear about Krishna’s name. But sevonmukhe hi jihvadau. When you engage yourself in the service of the Lord… Where the service begins? Jihvadau.

The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. Sevonmukhe hi jihvadau. If you begin service through your tongue… How? Chant Hare Krishna. Use your tongue. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And take Krsna prasadam. The tongue has got two business: to articulate sound, Hare Krishna; and take prasadam. By this process you’ll realize Krishna.

Devotee: Haribol!

Prabhupada: Don’t try to see Krishna. You cannot see Krishna with your material eyes. Neither you can hear about Him with your material ears. Neither you can touch. But if you engage your tongue in the service of the Lord, then He’ll reveal Himself to you: “Here I am.”

That is wanted. So feel separation of Krishna just like Radharani, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord; then, one day, when you are mature, you’ll see Krishna eye to eye.

Thank you very much. (end)