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WORLD   Purchase It At Any Price (2) BY VRAJENDRANANDANA DASA USA, Jul 19 (VNN) — A Report of Srila Narayana Maharaja's East Coast Tour 2002 Part II Lake Washington is situated at the junction of the Catskill and Pocono Mountains in New York State, about a two-hour drive from midtown Manhattan in New York City. When Srila Maharaja arrived there around midday on June 16th, over 300 devotees, who had come from places all over the world, greeted him, seeking his 'heartly blessings' and anxious to hear his extraordinary hari-katha. Seeing the beautiful rustic setting surrounding Lake Washington and desiring to establish the proper mood in the hearts of the assembled devotees, Srila Maharaja told them, "This is a very beautiful natural place, on the bank of the lake. I am thinking of the bank of the Yamuna in Vrndavana, and thinking that we are in the lap of Giriraja. You should know with strong faith that this world is not a happy place. Only a mad person can say it is. We are in the jail of maya, suffering so much. Try to follow the path of the previous acaryas." Srila Maharaja then delineated five points, which he repeated and explained several times during his classes there: 1) This world is not my permanent residence; it is not a place of happiness. 2) How can I be happy? 3) Who is the 'I' that wants to be happy, and what is permanent eternal happiness? 4) What is the goal of my life? 5) What is the process to achieve that goal? Srila Maharaja explained that it is very important to know all siddhanta in order to create a strong platform, so that in the future we can realize our siddha-svarupa. It is not that we prematurely ask, "O Gurudeva, what is my siddha-svarupa?" He also explained Sri Caitanya Mahaprabhu's specific contribution in establishing that the original reality (vastu), the Supreme Personality of Godhead, doesn't personally transform for the execution of His activities in relation to either the material or spiritual worlds. The conception that the Supreme Lord Himself becomes the various manifestations of the material and spiritual worlds is called vastu-parinama-vad. Except for Mahaprabhu's Sampradaya, the other Vaisnava Sampradayas accepted this idea, but Mahaprabhu established the proper understanding that Krsna doesn't transform to become anything else. He is endowed with sakti, power, and by His desire, His sakti transforms and manifests the various material and spiritual realms. This true idea is called sakti- parinama-vad. Srila Maharaja then said that although these subject matters are acintya (inconceivable), we can understand the process to know all tattva (siddhanta) and to eventually have svarupa-siddhi by following guru-parampara, and especially by following Bhagavad-gita 4.34. Bhagavad-gita states: tad viddhi pranipatena pariprasnena sevaya upadeksyanti te jnanam jnaninas tattva-darsinah "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self- realized souls can impart knowledge unto you because they have seen the truth." Desiring to preserve the legacy of our rupanuga-guruvarga so that it's wealth will be available for future generations of Vaisnavas, Srila Maharaja spent a few hours each day continuing his translation and commentary of Srila Rupa Gosvami's Ujjvala-nilamani. Then, in his evening classes, he spoke on Sri Ramananda Samvad from Krsnadasa Kaviraja Gosvami's Caitanya-caritamrta. Through this dialogue between Ramananda Raya and Mahaprabhu, Maharaja developed the explanation of the last two of his five points: the goal of life and the process to attain it. Before his first evening lecture, a young lady disciple sang the bhajana, Gurudeva, Krpa Karo Ke. Noticeably moved, Srila Maharaja commented afterwards, "The mood of this song is total surrender to Gurudeva. The devotee should have the mood revealed in this song. Guru-nistha, not only external, but internal also, is the backbone of bhakti. We should make our hearts one with this song. Don't be duplicitous. When you become perfect, then you can know the glories of your guru; a conditioned person cannot know his glories." Srila Maharaja then described how Mahaprabhu met Ramananda Raya on the bank of the Godavari in South India. Mahaprabhu was a beautiful 24-year old sannyasi, sitting by the riverbank in meditation, and Ramananda Raya arrived there amid great opulence and accompanied by thousands of brahmanas who were chanting mantras. After descending from his palanquin, Raya Ramananda approached Mahaprabhu with great humility. Raya Ramananda is Visakha-sakhi in krsna-lila, and upon meeting, their natural love for one another manifested. For ten days Ramananda Raya came to visit Mahaprabhu, who first inquired from him, "What is the goal of life and what is the process to attain it? Please explain this with evidence from the Puranas and Srimad- Bhagavatam." First Ramananda Raya explained that performing one's duties in varnasrama-dharma is the best way to please the Supreme Personality of Godhead. Mahaprabhu rejected this as external, because varnasrama- dharma is only a preliminary platform for the conditioned soul. If one doesn't follow his dharma as prescribed in the scriptures, he will become sinful and fall down to a lower position. By varnasrama- dharma one can go to Svarga-loka, but varnasrama is not the occupation of the soul. It relates to the body. The motive of varnasrama is to satisfy ones own senses. What is favorable within varnasrama-dharma is that a sadhu may come to a grhastha's home, and by his association the family members will receive some sukrti and progress on the path of bhakti. Next Raya Ramananda proposed that offering the result of one's actions to Krsna is the highest perfection. yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam "Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform - do that, O son of Kunti, as an offering to Me." (Bhagavad-gita 9.27) Srila Maharaja explained that the goal of this instruction is liberation from karmic actions and reactions in this world. This is for one's own self-interest. The person is not thinking what will please Krsna. Also, whatever we possess is Krsna's, so we cannot donate anything to Him. Mahaprabhu therefore rejected this as external. First one should offer ones self, then everything else is automatically offered. Next Raya Ramananda quoted Bhagavad-gita 18.66. sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva- papebhyo moksayisyami ma sucah "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Srila Maharaja said, "We are indebted to so many persons in this world (demigods, sadhus, other living entities, etc.). But Krsna says in this verse that by saranagati one can be freed from all other debts. This saranagati, however, is connected to the body and mind, not the soul. Saranagati is the gateway to bhakti, but it itself is not bhakti." Srila Maharaja used an analogy to describe the dialogue between Mahaprabhu and Raya Ramananda. Mahaprabhu is the endless ocean of love and affection. Raya Ramananda is like a cloud formed by the evaporation of that ocean. When raindrops coming from the cloud (Raya Ramananda) during the svati constellation shower upon the ocean, the oyster shells in the ocean produce pearls, and thus it is said that the ocean (Mahaprabhu) becomes full with jewels. Similarly, Mahaprabhu is Krsna who desires to taste the love of Radhika. Ramananda Raya is Visakha, Radhika's near and dear sakhi, who knows the glory of Radhika's love and teaches that to Krsna in the form of Mahaprabhu. Raya Ramananda next suggested jnana-misra-bhakti and quoted Bhagavad- gita 18.54. brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me." Srila Maharaja explained that persons who are brahma-bhutah know they are not the body and they have no worldly desires. Those who are brahma-bhuta see everyone as brahman, and therefore consider that there is no need to hanker or lament. If such a person is not offensive to devotees and Srimad-Bhagavatam, and he comes to the association of a high class of Vaisnavas, then he may progress very quickly in bhakti because he is detached from worldly things. One can take up bhakti from any stage; it is not necessary to go through mukti, Maharaja said. But one who is in brahma-bhuta and comes into good association progresses very quickly. Srila Maharaja then quoted Srila Visvanatha Cakravarti Thakura's example of a tiny particle of gold mixed with mustard seeds of the same color. If the seeds and gold particles are set on fire, the seeds will burn but the gold will not. Then, when a strong wind blows along with the fire, the ashes will blow away and the gold will remain. Similarly if there is no offence to Bhakti-devi, sastra, and Vaisnavas, then by the association of a high-class devotee (representing both the fire and the breeze) such a person can progress quickly in bhakti. Examples of this are Sarvabhauma Bhattacarya, Prakasananda Sarasvati Thakura, and Vaisnava Thakura in Jaiva Dharma. The difficulty is that if one does not receive sadhu- sanga, he cannot enter the realm of bhakti, and eventually he will go down. On a morning walk, Srila Maharaja later clarified that even though Mahaprabhu rejected several Bhagavad-gita verses as external, He did not consider the whole Gita itself to be external. Srila Maharaja then quoted, 18.65. man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi satyam te pratijane priyo 'si me "Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend." Maharaja said, "The whole Gita is for this, and this is the mood of the gopis." Srila Narayana Maharaja then discussed jnana-sunya-bhakti. It is not mentioned by Raya Ramananda as a goal (sadhya), but as a process. The goal of our activities is given by Srila Rupa Gosvami in Bhakti- rasamrta-sindhu, 1.1.11. anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu- silanam bhaktir uttama "The cultivation of activities which are meant exclusively for the pleasure of sri Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed through all endeavors of the body, mind, and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Sri Krsna, is called uttama-bhakti, pure devotional service." Jnana-sunya-bhakti is the first stage of pure bhakti. By this, one can attain Vaikuntha. Bhisma deva and Prahlada are examples of this. Mahaprabhu did not accept this because the jnani-bhakti thinks that Krsna is the Lord of everything, self-satisfied, and not in need of service. Srila Maharaja then discussed the third verse from the 14th Chapter of the 10th Canto of Srimad-Bhagavatam, spoken by Lord Brahma. jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya- vartam sthane sthitah sruti-gatam tanu-van-manobhir ye prayaso 'jita jito 'py asi tais tri-lokyam "Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds." Srila Maharaja explained that eventually, as one progresses in bhakti, he will have to give up even the endeavor for jnana, including the tattva that Krsna is the Lord and I'm His part and parcel. Remaining in ones position, one should hear the sweet pastimes of Krsna from pure devotees, thus developing greed to serve by following in their footsteps and under their guidance. When devotee intensely feels, "O Krsna, please accept my offering," even though Krsna is complete, this attitude in the devotee creates a hunger and thirst in Krsna, and He relishes the prema in the heart of the devotee. When Mother Yasoda worries, "My son is hungry," and she gives her breast milk. The remainder of the conversation between Raya Ramananda and Mahaprabhu deals with spontaneous devotion to the Lord. Srila Maharaja quoted the verse from Rupa Gosvami's Padyavali, also quoted in the Caitanya-caritamrta (Madhya 8.70). krsna-bhakti-rasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukrtair na labhyate "Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price - that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay." Srila Maharaja quoted Prabhupada saying that when he founded the International Society for Krsna Consciousness, he took the phrase 'Krsna consciousness' from this verse. He continued to say that this pure bhakti is very rare in this world. By collecting vast amounts of sukrti from previous lives, sadhu-sanga may come, and by sadhu-sanga bhakti may come. But this greed (laulyam) is even more rare. By hearing from a rasika-tattvavit Vaisnava, who is totally immersed in the sweet lilas of Krsna, such a greed may be awakened in the heart. But this greed and love for Krsna will develop only after one first develops it for Guru and Vaisnavas. Srila Maharaja then spoke on a verse from Gopi-gita (10.31.9). tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana- mangalam srimad atatam bhuvi grnanti ye bhuri-da janah "The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent." Krsna had disappeared from the gopis, and they had become mad in separation from Him. Srila Maharaja gave another angle on the meaning of this verse. The above common translation expresses the mood of the gopis headed by Candravali, but Radhika's party expresses a different mood when addressing Krsna with this verse. Their meaning is, "Hearing Your hari-katha (tava katha mrtyam) has spoiled our lives. No one should hear it. It is poison. If one happy in her family life, she should forget Krsna; otherwise she will weep more and more. By hearing Krsna's pastimes our life has been ruined. We've given our love and affection, and our life is full of suffering. But the problem is that we can't take our hearts back." Srila Maharaja then joked, in that same mood of indirect glorification, "Those with saffron cloth, tilaka, and tulsi-mala, who are telling the pastimes of Krsna, saying, 'I want no money. Just hear from me,' are the greatest cheaters. They will destroy your life. Don't go there." Srila Maharaja then said that if anyone hears the sweet pastimes of Krsna from a rasika-Vaisnava, an intense greed may develop in his heart. Those who are fortunate, and have impressions from past lives, can have this high class greed and aspire to follow the residents of Vraja who have the same inherent mood for which one is aspiring. If there is an opportunity to receive this, go there at once and purchase this at any price. If there is no greed, then follow vaidhi- bhakti in the line of Mahaprabhu. By doing arcana regularly, Guru and Krsna will be merciful and give you that kind of love. And, if that very rare laulyam comes, one should keep it in their heart, or it will disappear like camphor situated at an open doorway. Maharaja used the example of Uddhava to show how this greed may come. When Uddhava went to Vraja and witnessed the love of the gopis and their expressions of separation, he was astonished and prayed to one day become a blade of grass in Vraja or a particle of dust at the lotus feet of one gopi - Srimati Radhika. Srila Maharaja said that Mahaprabhu was not satisfied and wanted to hear more. He then explained about dasya-prema. He described the four types of dasya mentioned in the Bhakti-rasamrta-sindhu (adikrit, asrit, parisad, and anugami), and he explained that the anugami-dasya refers to the intimate sentiment of servants like Patraka and Raktraka in Vraja, but added that there is no pure dasya in Vrndavana. The dasya mood there is always mixed with sakhya or vatsalya. Maharaja cautioned that we should not think that dasya- bhava is inferior. Everyone is constitutionally dasa or dasi first, even Balarama and Radhika. After hearing about this dasya-bhava, Mahaprabhu said, "It is ok, but please tell Me more." Srila Maharaja's remaining discussions dealt with the three highest moods of service in Vrndavana, namely sakhya, vatsalya and madhurya. He explained that a devotee in a particular rasa feels that his or her service is the best. When Mahaprabhu heard about sakhya-bhava for the first time, He said, "This is uttama." Srila Maharaja described the different kinds of sakhas: suhrt (a little older than Krsna), sakha (same age as Krsna), priya-sakha (more intimate) and priya- narma-sakha (most intimate and knowing of the dealings between Krsna and the gopis). He also mentioned that although prakata-lila (manifest) and aprakata-lila (unmanifest) are the same, there is some specialty in prakata-lila. Sadhakas, demigods, and even demons, by the arrangement of Yogamaya, can participate in prakata-lila, but only the nitya-siddha and sadhana-siddha devotees can participate in aprakata-lila. Higher than sakha is vatsalya. Srila Maharaja quoted a verse from the Srimad-Bhagavatam (10.8.46). nandah kim akarod brahman sreya evam mahodayam yasoda ca maha-bhaga papau yasyah stanam harih "Having heard of the great fortune of mother Yasoda, Pariksit Maharaja inquired from Sukadeva Gosvami: O learned brahmana, mother Yasoda's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?" He explained that Nanda Maharaja and Mother Yasoda never actually performed any austerities to attain Krsna as their son. They are eternal parikaras of Krsna, and just as Krsna expands Himself into millions of forms, so do His eternal associates. The fortunate position of Mother Yasoda is inconceivably greater than of Brahma, Siva, and Laksmi devi. Srila Maharaja explained how all three, unsuccessfully, in different ways, tried to enter the pastimes in Vraja. The only way to enter Vraja-lila is to take birth in Vrndavana from the womb of a gopi, and train under the guidance of the ragatmika-parikaras. At the conclusion of his final class, Srila Maharaja thanked all the devotees who attended the program. He said that although he intends to reduce his traveling, if so many devotees would gather to hear his hari-katha as they had in Lake Washington, then he would be bound (obliged) to come to that place. Srila Maharaja gave his blessings to all the devotees and encouraged them to all come to Vraja Mandala Parikrama during the Kartika month of this year. Srila Maharaja gave initiation by harinama or diksa to over fifty devotees at the festival. There was a wonderful fire sacrifice and feast to complete the auspicious program at Lake Washington. Conclusion Very early in the morning on June 23, Srila Narayana Maharaja bid his farewell to all the assembled devotees and departed for his tour of the European continent. Despite anticipated separation, the devotees were very inspired by the transcendental jewels that he had given them and took solace knowing by following his instructions carefully they will progress in their bhakti and be sustained until the next fortunate opportunity to have his divine sanga. Srila Prabhupada would always refer to himself as our ever well wisher. When he departed in 1977, most of his disciples had not matured enough to realize him in their hearts, nor had they achieved realization of their spiritual nature. There was a period, as predicted by Srila Prabhupada in Fourth Canto in Srimad-Bhagavatam, of unrest and disturbance. But it is now clear that the inner heart's desire of Srila Prabhupada to bring all souls to the lotus feet of Radha and Krsna in Vrndavana is being protected and expanded by Srila Prabhupada's dear friend, Srila Bhaktivedanta Narayana Gosvami Maharaja. Our ever well wisher is still making arrangements for his sincere followers, and by the combined mercy of Srila Prabhupada and Srila Bhaktivedanta Narayana Gosvami Maharaja the powerful current of pure bhakti coming from Mahaprabhu and Rupa Gosvami is again flowing and inundating the entire world. Related VNN Stories Contact VNN about this storySend this story to a friend
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