nama o viu-pdya ka-prehya bh-tale

rmate bhaktisiddhnta-sarasvatti nmine

r-vrabhnav-dev-dayitya kpbdhaye
ka-sambandha-vijna-dyine prabhave nama
mdhuryojjvala-premhya-r-rpnuga-bhaktida
r-gaura-karu-akti-vigrahya namo stu te
namas te gaura-v-r-mrtaye dna-trie
rpnuga-viruddhpasiddhnta-dhvnta-hrie
Remembering rla Prabhupda published as the respectful homage by Vraja
Srasvata Gauya Vaiava Sagha presented on the auspicious occasion
of the 139th appearance day of
O Viupda Paramahasa-kula Mukua-mai Ananta r Vibhita crya Bhskara
rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda
(His Divine Grace rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda, The
Crest Jewel of the Society of Swan-like Liberated Personalities, Who is Endowed
with Unlimited Glories, and Who is the Spiritual Master as effulgent as the sun)
 Main Reference Books
1. The weekly Gauya, 14th volume
2. Lectures of rla Prabhupda, 4th Volume
3. Letters of rla Prabhupda to his followers and well-wishers
4. r Caitanya-bhagavat, Gauya-bhya commentary
5. r Caitanya-caritmta, Amta-prabhva-bhya and Anubhya commentaries
Publisher: Vraja Srasvata Gauya Vaiava Sagha
Translator/Editor: rmad Bhakti-vidagdha Bhgavata Mahrja
Genius in learning surely elevates a person to a high
Special Acknowledgment
designation in this world and he is greatly revered.
The special effort rendered by the following devotees is especially praiseworthy in translating, editing, But along with that erudition, if devotion to the
proofreading and publishing this booklet:
rpda Bhaktivednta Viu-daivata Mahrja, rpda Sundarnanda Brahmacr, rmat Vicitr
Supreme Lord manifests in any great soul, then that is
ds, rmat Svitr ds. to be known as the most desirable union. Those who
Vraja Srasvata Gauya Vaiava Sagha expresses gratitude to the above-mentioned devotees and also
to the author, editors and publishers of the reference books that were used in publishing this booklet.
attempt to perform bhajana but are ignorant, must
The 139th Celebration of Vysa Pj of rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda was always hear the scriptures from erudite devotees. By
organized by Vraja Srasvata Gauya Vaiava Sagha
Phlguna Ka Pacam, Tuesday, 5 Govinda, 525 r Gaurbda, 12 February 2012, Sunday
hearing stras, their bhajana will run smoothly. If
Location: r Rpnuga Sevrama, r Rdh-kua, Ph: 2962281, M: 09411065076 a jva considers the scriptures which establish pure
r Vysa Pj Management Committee devotion or transcendental wisdom as equal to material
Guardian: Tridai-svm rmad Bhakti-ballabha Trtha Gosvm Mahrja
Tridai-svm rmad Gopnanda Vana Gosvm Mahrja (Mobile: 09163161164, 08902488688)
education, then his bhakti cannot develop. For ignorant
Chairman: rmad Bhakti-cakora raut Mahrja (Nandagaon: Mobile: 9917612667) persons performing bhajana, listening to messages of
Vice-chairman: rmad Bhakti-vidagdha Bhgavata Mahrja (Nandagaon: Mobile: 9411063669) the Bhgavat from saints is the only helpful method for
Office President: Tamla-ka Brahmacr (Imal-tal, Mahprabhu Mandira, Vndvana. M-9410041011)
General Secretary: rmad Priynanda Vana Mahrja (Bhajana-kutra, Vndvana. Mobile: 9897464841) their spiritual practice. Otherwise, their tendency for
Joint General Secretary: Ajita Govinda Brahmacr (r Vinoda-v Gauya Maha, Vndvana. Mobile: bhajana will deteriorate day by day. The materialistic
9536626195)
Secretary: rmad Bhakti-ujjvala Rddhnti Mahrja (r Caitanya
sahajiy doctrine will then attack them and make them
Gauya Maha, Vndvana. M-9456654302, 0565-2442199) fall from the spiritual path. Materialistic sahajiys,
Joint Secretary: rmad Bhakti-prabuddha Da Mahrja (r often overly proud of being expert in bhajana, are
Kuja-bihr Gauya Maha, Rdh-kua. M-9760133741)
Treasurer: rmad Sat-cit-nanda Vana Mahrja (Bhajana Kura, Vndvana. Mobile: 9997130440) infected by extreme ignorance; thus they oppose the
Assistant Treasurer: rmad Bhakti-sundara Padmanbha stras and get bewildered. They alienate themselves
Mahrja (rmad Caitanya Mission, Vndvana. 2443603)
Organizer: r Om-praka Vrajavs, M.A. L.L.B. Shitya-ratna (Mobile: 9997810369, 09602865627, 0141-
from the auspicious messages of mahjanas such as
2306430) sdhu-stra-guru-vkya, hdaye kariy aikya.
News of Bereavement: The guardian of our Vraja Srasvata Gauya Vaiava Sagha Prapjya
(most worshipable) tridai-svm rmad Bhakti-viksa Govinda Mahrja has entered the (Excerpt from rla Prabhpdas Gauya Bhya commentary to
eternal pastimes of r r Rdh-Ka on 8 July 2011, Gaura-saptam. All the members of Caitanya Bhgavat, di-ll, 12-19)
the Sagha offer homage to him and pray that may he bestow protection on us forever.
Copyright Notice: Anyone is welcome to reproduce the contents of this magazine as they
are by citing the proper source and without modifying or altering the contents.
Remembering rla Prabhupda 2012 3
 Preface
By the blessings of our guru-vargas and the boundless compassion of r Prabhupda,
we are presenting herewith Prabhupda Smrik, 7th issue. This year, along with the
regular issue in Hindi, we are presenting it in English for the first time to propagate
rla Prabhupdas message to a broader circle. We have named the English version
Remembering rla Prabhupda. Members of the Vraja Srasvata Gauya Vaiava
Sagha are not confined to a particular geographical region; rather, the members of
rla Prabhupdas noble spiritual family who are residing in Vraja, whether by body
or by mind, all are members of our sagha. rla Rpa Gosvm Prabhu instructed that
devotees should reside in Vraja. As spiritual descendants of rla Prabhupda loyalty to
r Rpa Gosvm Prabhu is our foremost criterion. What should be the consideration
of a Rpnuga functioning as a guru? The mentality to sit on the vyssana is clarified
with rla Prabhupdas unique example. Vaiavas, ignorant of scriptural knowledge,
often invoke non-Vedic Vaiavism, i.e., the materialistic sahajiys doctrine, and
become faithful to the Buddhists. rla Prabhupda, the foremost scholar of the era,
inspired us to study the Vedic scriptures along with chanting nma-sakrtana. We
Rpnugas are worshipping the highest achievement of the Vedas, i.e., r Nma
Sev. The method of r Nma Sev in the Rpnuga stream was exhibited crystal Godhead, Nryaa, unto Nara-nryaa i, the supermost human being, unto mother Sarasvat,
clear in the conduct and teachings of rla Prabhupda. We believe that to dissipate
the current increasing misconceptions regarding r nma-bhajana in the Rpnuga
stream, rla Prabhupdas discourse will act as a brillantly illuminating sun.
We are offering this humble effort in lotus-like hands of the Vaiavas with
the hope to please them, our guru-vargas and rla Prabhupda. May we invoke their
blessings and delight all of rla Prabhupdas family members. Falling at their lotus
feet we again and again pray for their causeless mercy.
r gaura-sarasvat kikara-anucara
Tridai Bhiku,
r Bhakti Vidagdha Bhgavata
Table of Contents
1. Vysa Pj Reciprocation 5
2. Mentality of a Rpnuga 15
3. Hari-nma in Solitude 16
4. rla Prabhupda at Rdh-kua (Morning Discourse) 17
5. r Nma Bhajana 25
6. Piercing the Transcendental Ear 27
7. rla Prabhupda at Rdh-kua (Afternoon Discourse) 28
8. Mantra and Nma 33
9. Mah-mantra 34
10. Meditating on the Eightfold Pastimes 35
4 Remembering rla Prabhupda 2012 5
rla Prabhupdas
Vysa-pj Reciprocation
10 February 1928, Friday (r Govinda-pacami, 441 r Gaurabdha), at r Gauya
Maha, 1 Ultadingi Junction Road, Kolkata
[spoken towards the end of the program in response to all the tributes offered to him by
distinguished guests, well-wishers from the Gauya Maha, and disciples]
Auspicious Invocation Glorifying
rla Vysadeva
At the beginning of the Mahbhrata, in the auspicious invocation, we recite:
nryaa namasktya nara caiva narottamam
dev sarasvat vysa tato jayam udrayet
[Before reading this great scripture, one should offer respectful obeisances unto the Personality of
the goddess of learning, and unto rla Vysadeva, the author.]
At the beginning of the year we also like to show our appreciation to r Ka-
dvaipyana Vedavysa.
The worshipable Lord of rmad Vysa is r Nryaa. He is the Supreme Lord (Mah-
prabhu), The Supreme Absolute Truth and the Supreme Person. The manifestation
of His internal potency, Sarasvat Dev is Nryan. She is the Supreme Goddess and
endowed with all melodious, transcendental qualities. After addressing the Supreme
Couple, it is the eternal custom to glorify r Gurudeva, the spiritual master, i.e., r
Vysadeva.
The Nara or Viu form of the universal creator, the Supreme Lord and His
representative, four-headed r Brahm, are the primeval cause of material creation.
rla rdhara Svm, who appeared in the spiritual dynasty or guru-parampar of r
Viu-svm says:
vg-i yasya vadane lamr yasya ca vakasi
yasyste hdaye savit ta nsiha aha bhaje
[I offer my prayers to that Bhagavn r Nsiha, upon whose tongue Sarasvat, the goddess of speech,
eternally stays, upon whose chest Lakm always resides, and in whose heart dwells the transcendental
potency of spiritual consciousness.]
The first, or d-guru, of the Brahm-Madhva-Gauiya-Vaiava Sampradya, catur-
mukha (four-headed) Brahm, possessing in his heart the savit or knowledge potency
of r Nsiha and Sarasvat, narrated the four Vedas from his four different mouths.
r Nrada heard that, and also recited that very same song. For this reason only r
Vysadeva could honour r Naradas words.
For the well-being of the future generations, the same Vysa defined the process of the
favourable and unfavorable* devotional cultivation at the lotus feet of r Nryaa
as akara, or infallible, and removed all fallible characteristics.
r Nsiha-ll is the pastime of the same Viu who infused the transcendental
opulence of beauty in the heart of the prime erudite, Lord Brahm. Because of that,
r rdhara Svm presented in the above loka his worshipable r Nryaa as r
Nsiha for his followers.
Worship of rla Vysadeva in the Footsteps of
rla Nitynanda Prabhu
Once jagad-guru r Nitynanda Prabhu performed Vyasa-puja in r Navadvpa.
Today, following in His footsteps, we are prayerfully offering our submission for the
worship of r Vysadeva. We earnestly proffer this respectful homage to our prime
guru Brahm, his follower r Nrada, his follower r Vedavysa and the followers of
r Vysa. Also included are rmad nanda-trtha (r Madhvcrya), r Nitynanda,
r Advaita-crya and all their worshipful Gauya associates. In the bona fide
disciplic succession or guru-parampar, such a ceremony is one of our most important
performances of devotional service.
The cryas in our disciplic succession only recite the Vedas that are sung by r
Vysa. So today, following their example we also prepared ourselves to offer tributes
at the lotus feet of r guru.
*Unfavorable devotional cultivation refers to demons such as Kasa, Jarsandha,
Aghsura, etc., who all achieved their eternal infallible stage, never to fall in the
material world again.
6 Remembering rla Prabhupda 2012
Speciality of Mgh ukla Pacam and Ka Pacam
Children (those who cannot distinguish good from bad) offer their flower-like tributes
on Gaura-pacam, the fifth day of the bright fortnight of the month of Mgha (January-
February) to please the deity of material education (apar-vidy). On the fifth day of
the dark fortnight of the month of the Mgha we are offering tributes at the feet of the
presiding goddess of spiritual education [Par-vidy-dev]. That offering is illuminated
by the beautiful hands of r Vysa.
yasya deve para bhaktir
yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
[Only unto those great souls who have implicit faith in both the Lord and the spiritual master
are all the imports of Vedic knowledge automatically revealed. (vetvatara Upaniad, 6.23)]
Because we have attained the qualification to hear this mantra [having taken shelter of
sad-guru], we are executing the sacrifice of r Vysa-puj. rmad nanda-trthapda,
(r Madhvcrya) who, as crya was seated on the vyssana, was also engaged in the
celebration of r Vysa-pj. Following his example, being seated on the vyssana, his
descendants in the bona fide disciplic succession, explain rmad Bhgavata-ttparya,
the commentary of r Madhvcrya.
Humble Entreaty to Always Engage in Guru-sev
From the material point of view, lack of qualification obviously prevents us from
ascending the vyssana. Our humble entreaty at the beautiful lotus feet of r Vysadeva
and rpda rman Madhvcrya is that, although we are devoid of proper eligibility,
being in the grip of the troublemaking tendency to deny the order of r Gurudeva,
may we never decline the service of r Gurupda-padma. In order to set an example
of worshipping r Vysadeva, r Madhv-muni (r Madhvcrya) performed the
pastime of being a guru for eighty years. In his incarnation as Bhma, he performed the
act of ka-sev (service to r Ka) in the battle of Mahbhrata, just to show the
mood of servitude unto r Gaddhara (r Ka, the wielder of the Kaumodak club)
to those who were antagonistic to Ka. Another time, as r Vajrgaj (Hanumn),
he helped in the annihilation of the opponents of r Rmacandra. Again the same
personality, in the form of the Wind-god Vyu, lifting up Vaikuha eternally, never
allows the eradication of transcendental eternal existence.
Remembering rla Prabhupda 2012 7
After the disappearance ceremony of r Madhva on the ukla-navam (ninth day of
the bright fortnight) his descendants, my guru-vargas*, are accepting me today as the
priest for r Vysa-pj. It is only their pastime to follow in the foot-steps of mah-
bhgavatas. In my inherent identity, I know myself as an eternal servant of the r
Rpnugas (the followers of rla Rpa Gosvm.), even though I am unworthy and
even unfit to be acknowledged. Therefore, due to my incompetence I have a temporary
disorder. Only if the audience forgives my audacity can I get the right to be engaged
in their service. If you silence me, then you will not give me the freedom to worship
r Vysa. Because of that I pray to you pitiably you have authorized innumerable
great personalities to perform r Vysa-pj, so to me also, please give permission
for a moment to perform that pj.
Glorification of Hari by Following the Line of Revealed
Truth in Disciplic Succession (rauta-panth)
As a priest for r Vysa-pj, I am not climbing on r vyssana with the help of
austerities. Rather, whatever service I am doing in order to please my r Gurudeva
and his predecessors, is established on the doctrine of incarnation, or descending
process of deductive knowledge. In this phenomenal world, I am not desiring to be
deceived by the effort to attain the invincible entity with the help of the jna process.
Therefore, in obedience to the subordinate sampradya of r Caturmukha Brahm,
to carry out the order of followers of r Vysa and in admiration for the endless
mercy of the r Rpnugas, today by means of a brief discussion of the devotional
process delineated by r Rpa, I am offering my tribute at the lotus feet of r Vysa.
Not only at the feet of r Vysa, I am also offering my worship at the feet of Gauya
guru-vargas who are obedient to r Vysa.
To offer that service, by the order of my guru, I am demonstrating my boldness to
disregard the contemptible act of the empirics, who try to attain the Absolute Truth
through their own efforts. By doing this, I am not neglecting the advice to be more
humble than a blade of grass (td api sunca). While describing the glories of the r
Rpnugas, I am not finding any hindrance to be tolerant like a tree. Nor am I violating
the words of my r Guru by nurturing an unreasonable longing to be established in
any material reputation.
*Showing an example of Vaiava humility, rla Prabhupda refers to his disciples as guru-varga,
crediting them as his spiritual preceptors.
8 Remembering rla Prabhupda 2012
Desiring to be indoctrinated in the standard of mnada-dharma, conferring honour
to each and everyone and abandoning the act of measurement, I am narrating only
the topics of the limitless, unmeasurable Vaikuha world. I am not responsible for
the good or bad effects of these narrations. So, in remuneration, I am not asking for
mundane criticism or glorification. Eternal associates of the Lord, r Rpa and his
followers past, present and future all are my worshipable r Gurudeva. Those who
have taken shelter at the lotus feet of r Brahm-Nrada-Vysa-Madhva-Nitynanda,
all of them are the personification of the Supreme Lord in the form of shelter. I shall
be blessed if I can get their refuge eternally. Then my disease of material conditioning
will be cured, and I shall recognize two female ghosts, i.e., material enjoyment (bhukti)
and liberation (mukti), as Ptan instead of knowing them as my mother. My humble
petition is this: may knowledge (jna) and renunciation (vairgya) continue to
remain responsible sons of Mother Bhakti and may they never be apathetic to serve
their mother. They should never consider their mother as maidservant (ds).
r Santana-Rpa-Raghuntha-Jva
The Carriers of r Caitanyas Victory Flag
r Caitanya-deva instructed r Rpa Gosvm Prabhu in the true nature of bhakti. He
appointed r Santana Gosvm Prabhu as the crya of bhakti-siddhnta (devotional
conclusions) and bestowed on him sambandha-ik (the knowledge of the living
entitys eternal relationship with r Ka). Those instructions to r Santana
(Santana-ik), which are brilliantly reflected in r Jva, shine as bhgavat-crya
(the preceptor of rmad-Bhgavatam).
That submissiveness to r Rpa in the form of personified devotion is present in
the respected r Raghuntha dsa Gosvm Prabhu, who is brilliantly shining in
submission to Svarpa. That submission to r Rpa and Svarpa manifested in the
beautiful image of an crya, filling tirelessly the water of hope in the lake of the
Gauya-heart. r Jvas heart obedient to r Rpa is the protective boundary guarding
that ocean of devotion, prohibiting the flow of contaminated water in the form of
apasiddhnta (opposition to proper siddhnta) and anarthas.
rla Jva Gosvm is not Opposed to Paca-rtra or to Rupnuga Siddhnta
The bhakti as practiced and prescribed by r Caitanya Mahprabhu is endorsed by r
Rpa and is present directly in his writings. In his Durgama-sagaman commentary
r Jva Gosvm does not refute the pacartra doctrine. Some people maintain the
Remembering rla Prabhupda 2012
9
idea that r Jva Gosvm opposed pacartra, and thus gave supremacy to seminal
succession and established svakya-vda. In this way they accuse him of more or less
changing his subservience to r Rpa, but the followers of Rpa-Raghuntha are not
in accordance with this vile verdict. Gauyas, like rmad Kadsa Kavirja Gosvm
and rman Narottama Prabhu, are doctors for curing the disease of despicable belief.
Mana-ik, Vilpa-kusumjali, etc., demonstrate the quintessence of fidelity to r
Rpa. Therefore, I like to pray that being situated on r Vyssana in submission to
r Jva, we may become acquainted with and dedicate ourselves to the nature of the
pure jva (the living entity) and the obedience exhibited by Svarpas Raghuntha.
Adopting this mentality, it is our aim to worship r Vysa in order that all mundane
perturbation be expelled and the transcendental serving attitude may arise in our
heart. May the servitorship of Svarpas Raghu bestowed by the nectarean ocean
of devotion (r bhakti-rasmta-sindhu) and guarded by r Jva protect us from the
rogue of non-eternal servitude to the six enemies (lust, anger, etc.); may it shower
the water of everlasting life and stop our sensual hankering.
gurau gohe gohlayiu sujane bhsura-gane
sva-mantre r-nmni vraja-nava-yuva-dvandva-arae
sad dambham hitv kuru ratim aprvm atitarm
aye svntar bhrta caubhir abhiyce dhta-pada
[O my dear brother, my foolish mind, taking hold of your feet, I humbly pray to you with
sweet words. Please give up all pride and quickly develop deep, loving attachment for the
spiritual master, r Vraja-dhma, the residents of Vraja, the Vaiavas, the brhmaas, your
dk-mantras, the holy names of the Supreme Lord, and the shelter of r r Rdh-Ka, Supreme Lords potency My is temporary, smeared with ignorance and prohibitive of
the eternally youthful Divine Couple of Vraja. (Mana ik 1)]
The Non-dual Knowledge of r Santana, r Rpa, r Raghu and r Jva
While hearing the instructions from r Caitanya-deva, r Rpa Gosvm referred
to his previous identity as Dabira Khsa. His followers in the sampradya, well
conversant with the science of the nature of devotion (bhakti-svarpa-vijna), being
acquainted with him as r Rpa as he was called by rman Mahprabhu, did not
identify him as Dabira Khsa. r Rpa Gosvm exhibited the pastime of receiving
devotional education from r Gaurasundara. Whatever he heard benevolently
privileged his followers in that same nectarean ocean (bhakti-rasmta-sindhu). The
personality from whom he had learned devotional conclusions of the scriptures
(bhakti-siddhnta), that same sambandha-tattva (the fundamental truth regarding
the Supreme Entity with whom all living entities are related) r Ka Himself in
10 Remembering rla Prabhupda 2012
Ka Caitanya installed Skara Mallika as the personification of Santana. Because
of that, r Rpa declared r Santana as his guru.
Accordingly, in his Vilpa-kusumjali r Raghuntha dsa Gosvm Prabhu referred
to r Santana as ka-sambandha-kraka, the spiritual master who connects one
with r Ka in eternal relation. Following in his footsteps rla Kadsa Kavirja
Gosvm Prabhu defined him as bhakti-siddhnta-crya. That bhakti-siddhnta,
written by r Rpa, took the form of a road that leads towards the nectarean ocean
(bhakti-rasmta-sindhu). The same conclusion arising in the spiritually enlightened
heart of the r Rpnugas the r Jvnuga-sampradya made them drink nectar from
the ocean of bhakti (bhakti-rasmta-sindhu). Those who endeavoured to serve their
material interest, by the misuse of r Jva Gosvms teachings, failed to immerse
themselves in bhakti-rasmta-sindhu; rather, they became bewildered and met with
difficulties. Those who hesitate to call r Jva Gosvm as rpnuga, have no chance to
proclaim themselves as rpnuga and will never get the eligibility to follow the method
of rpnuga bhajana as was exhibited by r Dsa Gosvm. The followers of r Jva
have no other alternative than to follow r Dsa Gosvm. As sambandha-jna arises,
the tendency for bhakti appears and gradually the uniqueness, the variegations, the
participation in the lls, etc., come alive for the devotee who receives a clear vision
of his relationship with Ka
Rasamay Bhakti Devotion Full of Sweet Mellows
Bhagavn is full of wit and nectar (rasamaya). The excitement of objects created by the
incessant bliss. The jva, covered with gross and subtle designations, cannot establish
his relation with the absolute entity r Ka. Without knowing the difference between
the Lord and the transformations wrought by His material potency, the jvas get
deeply engrossed in My. Fallen in such illusion they consider the stage free from
the variegation of My as Brahman and to fuse with that Brahman is the abhidheya,
the process to be followed. Some others also in the grip of My consider themselves
as the master of material enjoyment and nourish their waywardness through their
senses. These two types of irreverent conceptions are completely different from the
nature of devotion, which is naturally full of nectar (rasa-may); this bhakti is never
to be known as being transmuted into something dry or lifeless. Sometimes lack of
self-cognition makes a jva think of material enjoyment or impersonal liberation as
a worthy goal. Other times, without having a true perception of the nature of bhakti,
the jva considers bhakti as a process and liberation or sensual enjoyment as the goal.
In the real sense,
Remembering rla Prabhupda 2012 11
the pure jva empowered by performance of devotional service, not accepting Sdhana-bhakti is another name of the state preliminary to rasa-udaya rising of
enjoyment or liberation as his goal, becomes their master and engages them in the the mellow. After the appearance of rasa, that bhakti, which is no longer defined
service of bhakti, which is endowed with supreme opulence. as sdhana-bhakti, is called bhva-bhakti. In the pre-rati stage, the sthyibhva is
called as raddh. When four smagrs (ingredients) vibhva, anubhva, sttvika and
Bhakti is Overflowing with Rasa vyabhicr combine with the sthyibhva, rasa arises. In the previous stage of non-
Karma and jna are situated as servants of bhakti; pure devotion can never be combined rati without smagr we can see raddh in sdhan, that is to say, firm
their maidservant. The perverted taste of karma and dryness of jna are situated faith in transcendental literatures.
against bhakti, which is overflowing with rasa. In the book Bhakti-rasmta-sindhu, Impediments along the
in defining the true nature of devotion, the words nuklyena ka-anulanam Rpnuga Path
(favourable cultivation of Ka consciousness) gain supremacy. And to support
that predominance, prohibition of antagonistic moods is stressed. In consideration Those who are crazy to see the transcendental in mundane literatures, being deceived
of nuklyena ka-anulanam, manifestation of different types of service to Viu by the coverings created by materialistic rhetoricians, consider themselves as real
demonstrates Kas partial opulence. Some jvas pilfer Kas overlordship and devotees even while actually still being immersed in ignorance. Without a dip in the
godhead; whatever demoniac moods appear in them by the agitation of mundane nectarean ocean of bhakti-rasa (bhakti-rasmta-sindhu), the subservient marginal
intelligence are to be known only as the nature of non-devotion. Due to cultivating jva, being forgetful of his rpnuga identity, gets deprived forever of the fidelity of
bhakti with a contrary mood (pratikla-ka-anulanam), the wayward jva, r Rpnuga, Svarpas Raghu and commits offences at the feet of the rpnugas.
hallucinating under the doctrine of illusion (vivarta-vda), engages himself in the Such a conditioned jva, without getting any hint of his innate nature, i.e., bhakti,
search of merging with Brahman (nirbheda-brama-anusandhna). sometimes opposes r Jva, other times he oppose r Raghuntha, who is rpnuga.
Convinced that Vaiavas are corrupted with partiality, they get illusioned. That false
Therefore, the wayward jva, unable to see the Lord as master and the devotee as idea itself, as a barrier, prevents them from embracing the principles espoused by the
servant, falls into danger, and his perverted conception of the living entities reality r Rpnugas. Sometimes desires other than serving Ka (ka-itara-abhil),
takes firm hold in his unfavourable cultivation of Ka consciousness. Kasa, other times the veil of karma in the form of interest in self-enjoyment, or the veil of
Jarsandha, etc., are incarnations of wicked tendencies in the material creation. renouncing ones own self, which is actually hidden Buddhism or monism, hinders
Being devoid of devotion, they consider material enjoyment (bhukti) and impersonal their search for bhakti.
liberation (mukti) as likely goals. Whatever types of adverse ka-anulanam they
perform, is nothing but the descent of the attempt to merge with the impersonal Bhakti-rasa is liquid unlike the dry material rasa. The eternal ocean of rasa is without
Brahman in this material plane, as I explained before. deterioration and it is not just a small pond. The object of our service is not any
substance of this measured kingdom. Therefore, the nectarean ocean of service is a
Seven Favourable Items
limitless ocean of unbounded Vaikuha rasa.
Cultivation of guru, goha (Vraja-maala), residents of the dhma, Vaiavas,
brhmaas, nma-krtana and uttering mantras in a favourable mood can bring Congregational Chanting of Kas Holy Name Following
the service of the youthful Divine Couple of Vraja (vraja-nava-yuva-dvandva); but in the Footsteps of rla Rpa Gosvm is the Only Means
an adverse mood, laced with an eager desire to become worshipable, creates an When the jva, who is infected with the disease of material conditioning and engaged
unfavourable veil opposing all those same objects in the service to Ka. This in mundane enjoyment, is freed of anarthas and takes a dip in bhakti-rasmta-sindhu,
heptad (these seven items) supports devotion to the Supreme Lord for a person only then all perfections come in his hand. When this happens karma, jna and other
performing favourable cultivation. But again arrogance may come and cover the aspirations, i.e., misuse of free will, never stand as obstacles on the path of devotion.
actual consideration of that heptad and with the help of sensual perception divert the Some, due to their past misdeeds, do not have any interest to bathe in bhakti-rasmta-
person to the path of fruitive activities (karma) and speculative knowledge (jna). sindhu; we can understand that they could not realize the compassion of the

12 Remembering rla Prabhupda 2012 Remembering rla Prabhupda 2012 13

r Rpnugas. r Dmodara Svarpa called Lord Gaurasundara day-nidhi, the bhavat mahat samarpita
storehouse of kindness. That same Lord, accepting the mood of a devotee, enthroned na hi dhartu prabhavmi vaibhavam
His commander-in-chief r Rpa on r vyssana in order to show the beauty of that ucitam gurave aha adya
ocean of devotion and to benefit those who were cultivating devotional service in an ta suvarka praayt samarpaye
unfavourable way. Only rpnuga devotees are able to recite rmad-Bhgavatam. The [You are all great personalities. The opulence that you are giving I am not qualified to accept.
speeches of non-devotees are like an illusory mirage and can never lead one to the So today I am a very little one lovingly offering it to my guru.]
path approaching bhakti-rasmta-sindhu. Therefore, fidelity to r Rpa is the only
way to perform vidy-vadh-jvana r ka sakrtana, the congregational chanting
of the holy name of Ka, which is the life of spiritual enlightenment.
****
The Philosophy and Education of the Mah-bhgavata
The word par-vidy refers to bhakti. Desiring to obtain that bhakti, today I am here
at the feet of r Vysa and other gurus. I pray that they should please consider me as
their eternal servant and sprinkle the water of mercy on my desert-like heart, which
Mentality of A Rpnuga
is devoid of devotion. May they give me a chance to serve them!!! Remembering the All Glories to r Guru and r Gaurga
words of r Caitanya-deva describing the symptoms of a mah-bhgavata Vaiava,
now I feel: r Gauya Maha, Kalikt
yhra darane mukhe ise ka-nma 9, Agrahyaa, 1342 Bengali era
thre jniha tumi vaiava-pradhna 25 November 1935

[r Caitanya Mahprabhu said, A first-class Vaiava is he whose very presence inspires Sneha-vigraheu To the object of my love,
others to chant the holy name of Ka. (r Caitanya-caritmta, Madhya-ll, 16. 74)]
I received your letter dated 16 November. In the Kena Upaniad it is stated that
All of you are that kind of mah-bhgavata, and because of that you gave me the chance Devats of high rank administer energy obtained from the omnipotent Bhagavn. And
to worship r Vysa today. In exchange I shall remain in your servitude eternally. I when that potency is withdrawn, they have no strength of their own. r Rpnuga
do not want any other remuneration. devotees, without placing any reliance on their own power, confer all glories to
the original source. We also perform all our activities for the pleasure of r Ka
Offering all Objects for the Service of Hari and Guru Caitanya, r Rpa, r Bhaktivinoda and r Gurupda-padma. Once the devotional
I like to conclude my homage by saying that whatever words of glorification were path is abandoned, vainglory casts a spell over us and that bewitchment devours us.
spoken about me are only indicative of your greatness. Materially speaking, I am
devoid of any such qualification, but as a servant of r guru, I accept all these words
as receivable by my previous gurus and offer them at their beautiful lotus feet. As I Blessing you eternally,
am not driven by external intelligence, I am not able to purloin all those speeches for r Siddhnta Sarasvat
my own glory. Because I have been ordered by the Lord to see myself as lower than
a blade of grass (td-api suncena), I am emaciated and not capable of carrying this
heavy load. Therefore, there is no alternative for me than to direct all these praises
to rmad Guru-tattva.

14 Remembering rla Prabhupda 2012 Remembering rla Prabhupda 2012 15


Harinma in Solitude
nca, go, bhakta-sage kara sakrtana
ka-nma upadei tra sarva-jana
[My dear child, continue dancing, chanting and performing sakrtana in association with
devotees. Furthermore, go out and preach the value of chanting ka-nma, for by this
process You will be able to deliver all fallen souls. (Caitanya-caritmta, di-ll 7.92)]
Only those persons who develop competency under the watchful eye of r Gurudeva
does he authorize for dancing, singing, performing sakrtana, etc., in the association
of similar-minded and affectionate devotees of Lord Hari, who are attached to bhajana.
Following in the footsteps of r Gurudeva, they engage themselves in the mission
of delivering the world, considering it their prescribed service. Incompetent people
should perform japa of ka-nma in solitude. In that kind of worship, one does
not associate with others. Only a competent person will not be adversely affected by
association with the public; rather, the outside community will be able to obtain the
mercy of the Holy Name. In this regard, there are two verses which must be discussed:
naitat samcarej jtu manaspi hy anvara
[Those who are not vara, the Supreme Lord, who are powerless and subjected to karma,
should never imitate the Lords pastimes even within their minds. (rmad-Bhgavatam
11.33.30)]
ansaktasya viayn yathrham upayujata
nirbandha ka-sambandhe yukta vairgyam ucyate
[Appropriate renunciation is to accept objects favorable to ones service while being detached
from that which is unrelated to Ka and attached to that which is related to Ka. (Bhakti-
rasmta-sindhu 1.2.125)]
(from rla Prabhpdas Anubhya commentary to Caitanya-caritmta)
*****
16 Remembering rla Prabhupda 2012
rla Prabhupda at r Rdh-kua
Morning Discourse
From the weekly Gauya
14th Khaa, 22nd Issue
[On 9 October 1935, in the morning after circumambulating r Rdh-kua,
devotees gathered at r Svnanda-sukhada-kuja, where rla Prabhupda was
residing. He started the auspicious invocation of explaining the rutis, i.e., the Vedas.
The discussion continued for three days. rla Prabhupda spoke hari-kath four
times a day morning, midday, afternoon and evening. A few of those discourses
were published in the weekly Gauya, and we are translating some excerpts here
from the original Bengali.]
To chant hari-nma incessantly, r Ka Caitanya-deva instructed us:
td api suncena taror api sahiun
amnin mnadena krtanya sad hari
[Thinking oneself to be even lower and more worthless than insignificant grass that has
been trampled beneath everyones feet, being more tolerant than a tree, being prideless and
offering respect to everyone according to their respective positions, one should continuously
chant the holy name of r Hari. (r Caitanya-caritmta, di-ll 17.31)]
rla Rpa Gosvm said:
nikhila-ruti-mauli-ratna-ml
dyuti-nrjita-pda-pakajnta
ayi mukta-kulair upsyamna
paritas tv harinma! saraymi
[O Harinma! I take complete shelter of You. The nails of Your lotus feet are worshiped by
the glowing radiance emanating from the Upaniads, which are the crown jewel of all the
rutis. You are also worshiped by the liberated sages. (r Ka-nmakam 1)]
To practice this instruction given by Caitanya Mahprabhu and endorsed by Rpa
Gosvm to chant hari-nma twenty-four hours a day is the reason we are here now.
The dramatization of chanting hari-nma while still maintaining the duplicitous
desire for dharma-artha-kma-moka is not pure hari-nma krtana. Ll-krtana is
Remembering rla Prabhupda 2012 17
only possible along with nma-krtana. r Rpa has written eleven verses by hearing discourses from the liberated class, then hari-nma will appear on the
(Upademta) and also r Ka-Nmtaka. The very first verse of that Nmtaka tongue.
is nikhila-ruti-mauli.
I shall take shelter of hari-nma in a proper way. Non-Vedic Vaiavism follows the
prathama nmna ravaam-anta-karaa-uddhy-artham apekyam. uddhe cnta- misleading path of Buddhist sentiments. crya akara descended to this mundane
karae rpa-ravaena tad-udaya-yogyat bhavati. samyag udite ca rpe gun realm to delude the group of spiritualists who were disinclined to serve the Supreme
sphuraa sampadyeta, sampanne ca gun sphurae parikara-vaiithyena tad- Lord. The brilliant erudition of crya akara manifested in his commentary on
vaiithya sampadyate tatas teu nma-rpa-gua-parikareu samyak sphuriteu Vednta. I shall not get captivated by these groups. Rather, in obedience to Svarpa
lln sphuraa suhu bhavati. Dmodara, the foremost scholar of Vednta, I shall learn the real purport of the
(Krama Sandarbha 7.5.18) Vedic scriptures. Gopla Bhacrya was the younger brother of Bhagavn crya.
[In the beginning it is necessary to hear nma to purify the heart. And when the heart is
Mahprabhu did not like his deliberation on Vednta philosophy and because of
purified, after hearing about Krsnas form, the qualification comes so that the form will that, Svarpa Dmodara was unwilling to listen to those discussions. Mahprabhu
manifest to me. When the form is properly is manifested, then all of Kas qualities manifest announced that the acceptance of monism by Vedntist Srvabhauma was against
to me. When this is complete, then the speciality of various associates is revealed. Then the traditional verdict of the disciplic succession (rauta-vicra). The explanation of
manifests Kas particular behaviour with His different associates. And when their names, ruti or the Upaniads by Praknanda was against real theism. Later, Praknanda
forms, qualities and associates properly manifest, then ll manifests perfectly.] himself realized as did other sannyss of K that the actual purport of the rutis is
not Myvda, i.e., the rutis are not meant to oppose the service to the Supreme Lord.
We should not give up this consideration. If we start out on the wrong path, we cannot
rman Mahprabhu declared:
achieve any success. If the rpnuga method of chanting nma is abandoned, then
one will not attain the result of nma, which is ka-prema. We began to perform veda n mniy bauddha haya ta nstika
krtana according to the method prescribed by the Rpnugas. We are at difference vedraye nstikya-vda bauddhake adhika
with those who perform ll-krtana in any other way. [Buddhists are atheists because they do not accept the authority of the Vedic scriptures. But
Desires for sensual enjoyment and self-abnegation are called anya-abhila. Anya- it is a worse type of atheism to preach atheist philosophy on the basis of the Vedic scriptures.
abhila and interest in karma and jna are like dust particles accumulated over (r Caitanya-caritmta, Madhya-ll 6.168)]
many lifetimes on the mirror of our heart. By hearing vaikuha-nma, that dust can Accepting the Vedas as proof and on that basis, to destroy the process of devotional
be washed away. The processes of karma, jna, yoga, vrata, etc., are not effective in service, which is the real purpose of the Vedas, is worse atheism than direct Buddhism.
cleansing away the dust. In the guise of discussing Vedic scriptures, various deceptive dogmas have entered in
vaikuha-nma-grahaam aegha-hara vidu the world. The Vedas or Vednta deliberation of Myvds, recent interpretation of
the Vedas by rya-samja, and the explanation of the Vedas by Rj Rma-mohana
[One who chants the holy name of the Lord is immediately freed from the reactions of are my-concealed conceptions and doctrines opposed to the lotus feet of r Ka
unlimited sins. (rmad-Bhgavatam 6.2.14)]
and r Hari-nma Prabhu, who are situated above our sensual perceptibility. All
Adhokaja Bhagavn, the Lord who transcends the limits of sense perception, is not the Vedic scriptures perform the rat to the lotus feet of r Hari-nma Prabhu. By
perceptible by our mundane sense organs. Only by hearing discourses from gurupda- presenting erroneous explanations of the Vedas, these groups are deprived of His
padma can one separate himself from the tendency of accumulating knowledge by mercy and have actually promoted materialism (dhyakitkat).
means of sensual perception. If one disregards gurupda-padma and avoids the proper It is our responsibility to discuss Vednta-stra but necessarily along with the krtana
method of hearing (rauta-pantha), and instead listens to and follows someone outside of r Hari-nma Prabhu.
of our rpnuga succession, one will never be able to perform real hari-nma-krtana.
Pure hari-nma cannot be chanted by conditioned souls. If eagerness for service

18 Remembering rla Prabhupda 2012 Remembering rla Prabhupda 2012 19

 kaler doa-nidhe rjan asti hy eko mahn gua
krtand eva kasya mukta-saga para vrajet
[My dear King, Kali-yuga is an ocean of faults, but there is still one good quality about this
age: if one simply chants the ka-nma, one can be released from material bondage and be
promoted to the transcendental realm. (rmad-Bhgavatam 12.3.51)]
Let such precepts of rmad-Bhgavatam be the subject of our daily discussion.
avamedha gavlambha sannysa pala-paitkam
devarea sutotpatti kalau paca vivarjayet
[In this age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow in
sacrifice, accepting sannysa, offering oblations of flesh to the forefathers, and begetting
children with the husbands younger brother. (r Caitanya-caritmta, di-ll 17.164)]
Consider the propositions of this verse: sacrificial ceremony is not possible in the
age of Kali. Sannysa according to karma-mrga is totally rejected. Followers of
jna-mrga accept the renounced order with the conception of aha brahmsmi.
It is nothing but abdicating the service of the Supreme Brahman. In renouncing the
world, they even forsake the service to the Supreme Lord. Bhagavat-bhajana, i.e.,
devotional service to the Supreme Lord, constitutes perfect sannysa.
Myvd sannyss renounce Kas eternal name, form, qualities, associates and
pastimes everything. But the sannysa of a ka-bhakta is to give up bhukti (material
enjoyment) and mukti (liberation). In renouncing bhukti Myvds even deny bhakti,
but the devotees of the Supreme Lord abstain from the desires for bhukti and mukti
and take shelter at the lotus feet of Bhakti-dev. ruti-dev worships the toenails of
transcendental r-nma. The devotees of the Supreme Lord do not renounce the
cultivation of that r-nma. They never consider r-nma to be a perishable entity.
All the Vedas and the Vednta-astras are performing rat of r Nma-prabhu. The
method of exclusive service to that r nma is not a Buddhist doctrine. In discussing
prkta-sahajiy Vaiavism of Bengal, whatever comment was passed by Mah-
mahopdhyya str Mahaya* is not applicable to true Vaiava dharma. Topics
on Harinma Prabhu are discussed in Vednta-stra.
artho ya brahma-str bhratrtha-viniraya
gyatr-bhya-rpo sau vedrtha-paribhita
*
Mah-mahopdhyya Hara-prasda str commented that Vaiavas are a branch of Buddhist
sahajiys.
20 Remembering rla Prabhupda 2012
[rmad-Bhgavatam is the purport of Vednta and the Mah-bhrta. It is the commentary of
the gyatr mantra and the correct presentation of the meanings of the Vedas. (Hari-bhakti-
vilsa 10.283)]
The significance of the Mahbhrata is especially ascertained in rmad-Bhgavatam.
There are ten Upaniads a, Kena, Kaha, vetvatara, etc. In a higher position are
Nsiha-tpan, Rma-tpan, etc., and Gopla-tpan Upaniad is topmost.
The rtis perform austerities to achieve allegiance to the gops. As a result of
performing severe austerities, the Gopla-tpan rti obtained the service of Madana-
gopla and Gndharv. Some consider nta-rasa as higher and madhura-rasa as the
lowest their judgment has emanated from their mundane consideration. Driven by
this material understanding, considering the ten Upaniads as in an impersonal mood
or representative of nta-rasa, they broadcasted them as principle Upaniads. In
reality, madhura-rasa is the greatest rasa in the transcendental world and nta-rasa
is situated on the lowest level. Therefore, according to the devotees of the Supreme
Lord, Gopla-tpan is accepted as the principal Upaniad. Following the purport of
the Bhgavatam, the devotees of Bhagavn can find ample indication of the service to
the Supreme Lord and His pastimes in the ten Upaniads also.
r Gaurasundara declared:
y y rutir jalpati nirvieam s sbhidhatte savieameva
vicrayoge sati hanta ts pryo valya savieameva
[The Vedic scriptures describe the Supreme Truth as non-differentiated object, in the same
ruti it is also defined as personality. If one considers both of these opinions, then the personal
form gets stronger support. (Hayara Pacartra)]
The service in the midday pastimes at Rdh-kua has special importance. Kavirja
Gosvm Prabhu, the servant of r Rpa-Raghuntha, elaborated that process of
service in his book Govinda-llmta. If one discusses with r gurupda-padma the
Caitanya-caritmta, written in Bengali, one can get some indication of those topics
of bhajana. rla Narottama dsa hkura Mahaya elaborately deliberates on these
in his Prrthan and Prema-bhakti-candrik, and also rla Bhaktivinoda hkura in
his Bhajana-rahasya and Rpnuga-bhajana-darpaa. Meditating on these topics along
with chanting pure hari-nma, only then shall we be benefited.
naitat samcarej jtu manaspi hy anvara
vinayaty caran mauhyd yathrudro bdhi-ja viam
Remembering rla Prabhupda 2012 21
[In other words, those who are not vara, the Supreme Lord, who are powerless and There is no objection to discuss the motives of liberated persons with the intention
subjected to karma, should never imitate the Lords pastimes even within their minds. If of following in their footsteps. But if one does not actually adopt their intent but only
anyone foolishly imitates Lord iva by drinking the poison generated from the ocean, he imitates them externally, and if one considers the desired ideal as the object for his
will certainly be destroyed. (rmad-Bhgavatam 10.33.30)] enjoyment, then one will surely fall from bhagavat-bhajana forever.

anarthopaama skd bhakti-yogam adhokaje It is not possible to perform hari-nma if one takes association of conditioned souls.
lokasyjnato vidv cakre stvata-sahitm Prkta-sahajiys, materialistic imitationists, can never envision the beauty of the
yasy vai ryamy ke parama-prue toenails of rmat Rdhik. If one wants to serve Her lotus toenails one should
bhaktir utpadyate pusa oka-moha-bhaypah proceed with great caution. Members of the prkta-sahajiy-sampradya are not able
to see the beauty of the toenails of sad-gurupda-padma. Because of that, they cannot
[The material miseries which the living entity is needlessly undergoing can be directly visualize the beauty of the toenails of rmat Rdhik.
mitigated by performing bhakti to the transcendental Lord. But society at large does not know
this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation Listen, your barren land will become fertile. Very soon you can obtain the goal. I have
to the Supreme Truth. If one simply hears this Vedic literature, feelings for loving devotional been ordered to explain the ten Upaniads. I have a little knowledge of language, but
service to the Supreme Lord r Ka arise at once, extinguishing the fire of lamentation, it is not possible for a jva who has forgotten Ka, to have proper knowledge of
illusion and fearfulness. (rmad-Bhgavatam 1.7.6-7)]
language. I never studied Hari-nmmta-vykara. Whatever r gurupda-padma
reveals in my heart is reflected in the words that appear on my tongue. You should be
nmna ravaam antakaraa-uddhy-artham
acquainted with the deliberations of liberated persons, at least a little. Gradually the
seed in your field will germinate and fruit will appear. Starting from the lotus feet of
[One should hear the Lords names in order to purify the heart. (Bhakti-sandarbha)]
r Ka in the disciplic succession up to my gurupda-padma there is absolute clarity.
But in the mirror of my heart, whatever uncleanliness appeared, you please rectify.
Without considering the significance of these verses and without following the gradual
process, by artificial endeavor it is not possible to advance in bhajana; rather ones
vsyam idam sarva yat kica jagaty jagat
bhajana will be impeded.
tena tyaktena bhujth m gdha kasya svid dhanam
kruymta-vcibhis truymta-dhray
[Everything that exists within the universe is the property of the Lord. One should therefore
lvaymta-vanybhi snapit glapitendirm accept only ones quota, just enough to meet ones necessities; one should not take more than
needed, knowing well to whom everything belongs. (r opaniad 1)]
[In the morning, rmat Rdhr bathes in the nectarean waves of compassion, at midday
She takes shower in the ambrosial stream of youthfulness, and in the evening She submerges
O sense-gratifiers! Why do you consider this world as enjoyable? If you remain within
Herself in the invigorating inundation of beauty, and thus She disgraces even Lakm-dev.
(r Raghuntha dsa Gosvm, r r Premmbhoja-marandkhya-stava-rja - Regal Prayers
the grips of material enjoyment, hari-bhajana is not possible. There is no hari-bhajana
to The Nectar of the Lotus of the Pure Love)] in self-abnegation. The total cosmos is to be used in the service of the Supreme Lord.
Bhagavn is the only non-dual enjoyer. The whole creation is meant for His pleasure.
Whatever ideas rla Raghuntha Prabhu expressed in these kinds of verses, and the Rdh-kua and Giri Govardhana have descended to this universe. Rdh-kua
conceptions that r Rya Rmnanda Prabhu presented in r Caitanya-caritmta, is neither a place for sensual enjoyment nor for self-denial (renunciation). It is
Madhya-ll 8, let those topics be the object of our discussion. not an impersonal realm like Brahma-loka. Nor is the opulent mood of Vaikuha
predominant here. Rather, it is the acme of mdhurya-dhma where the most elevated
platform of

22 Remembering rla Prabhupda 2012 Remembering rla Prabhupda 2012 23

service to r Kas lotus feet is performed. It is here that Aritsura, the symbol of
four-legged dharma, perished.
eta saba chi ra varrama-dharma
akicana ha laya kaika-araa
[Abandoning all material attachment without hesitation, one should take exclusive shelter
of r Ka with full confidence, giving up bad association and neglecting the regulative
principles of varrama-dharma. (r Caitanya-caritmta, Madhya-ll 22.90)]
You should discuss Brahma-sutra and the rutis. If, without following proper disciplic
succession, you try to study all those rauta-sstras, you cannot understand their
actual significance and will be in trouble. You must discuss ruti-astras following
the method exhibited in rmad-Bhgavatam. rmad-Bhgavatam is the essence of
all the Vednta scriptures the significance of all the rutis has been ascertained, and
its goal cannot differ from that of rutis.
dharma projjhita-kaitavo tra paramo nirmatsar sat
vedya vstavam atra vastu ivada tpa-trayonmlanam
rmad-bhgavate mah-muni-kte ki v parair vara
sadyo hdy avarudhyate tra ktibhi urubhis tat-kat
[Discarding all cheating and materially motivated religious activities, this Bhgavata Pura
presents the highest truth, which is embraced by pure-hearted devotees. This highest truth
reality distinguished from illusion for the welfare of all uproots the threefold miseries. This
beautiful Bhgavatam, compiled by the great sage Nryaa i, awards pure love of God.
What is the need of any other scripture? Those who attentively and submissively hear the
message of Bhgavatam can at once capture the Supreme Lord in their hearts. (rmad-
Bhgavatam 1.1.2)]
I have just touched on preliminary topics in order to explain the rutis, i.e., topics
on sambandha-jna. According to my qualification, I shall discuss the abhidheya at
midday. The conception of abhidheya is specially elucidated in rmad-Bhgavatam. In
the evening, we shall listen to Caitanya-caritmta and Padval krtanas of hkura
Mahaya. These topics were also revealed immaculately by hkura Bhaktivinoda,
from whom I had the opportunity to hear them. If seeing you stimulates remembrance
of those words, then they will manifest. Some of what rla Bhaktivinoda hkura
explained to me while commenting on Caitanya-caritmta, I shall discuss with you.
24 Remembering rla Prabhupda 2012
Giving up the argumentary way, you have to accept the rauta-panth. First one must
listen, and one should try to see with his ears. Otherwise one will become insolent.
If one tries to discern the conduct of great personalities with his eyes, then he will
become an imitationist and get into trouble. Such an endeavor will be like the drama
of that person who was exhibiting perverted imitation detachment, drinking water
from a human skull to express his pride that he is situated in a higher status than
Bbj Mahaya (rla Garua-kiora dsa Bbj Mahrja.) [Ultimately he fell from
devotional practice.]
In the morning we shall discuss ruti, at midday will be deliberation of rasa-stras
from the books of r Rpa-Raghuntha, in the afternoon rmad-Bhgavatam, and
in the evening r Caitanya-caritmta. The ultimate result of studying ruti is the
exclusive inclination to chant r hari-nma. You should not abstain from hearing
and chanting r hari-nma. Our purpose is not to explain the rutis as the Myvds
do. We are not going to discuss the rutis in order to become concealed atheists.
The rutis exhibited the ideal to obtain the dust of the lotus feet of the gops and to
perform the rat ceremony of the lotus feet of r Nma Prabhu. That ideal will be
the topic of our discussion.
****
r Nma-bhajana
All glories to r Guru and r Gaurga
r Gauya Maha, Bagbazar, Kalikt
7 Agrahyan, 1340 Bengali era
23 November 1933
Sneha-vigraheu To the object of my love
I came to know all your tidings in your letter dated 14.11.33, but as I was then overly
busy with too many commitments, I could not answer you in time. Please do not mind.
You should know that I am always thinking of your well-being. When one chants r
ka-nma, cultivation of knowledge of Ka is going on, and anarthas like enjoying
results of karma and thirst for liberation in the form of brahma-jna gradually start
dislodging. Eventually all the jvas anarthas get expelled. r Nma Himself is Ka,
not only His very self, but also His very form. There is no alternative
Remembering rla Prabhupda 2012 25
to remove our misfortune than to perform r-nma-bhajana. Vaikuha-nma is
different from the names of the external world. Descending from Vaikuha, He
performs our kara-vedha saskra.* A sanctified ear becomes eligible to hear ka-
nma. Once one hears vaikuha-nma, then knowledge of the forms, position and the
bliss emanating from that realization, protects us from mundane pleasure and also
thoughts of enjoyment.
I am to be enjoyed by Ka, who takes pleasure in my eternal form, and if Ka attracts
me, then I shall be enchanted by His eternal form. In this way, if Kas attributes
manifest to me to some degree, then with my eternal name, form and qualities, I
shall partake of Kas qualities. Ka, who possesses all transcendental aspects,
also starts to admire the excellence of my svarpa. That increases my enthusiasm. All
of my friends and family members are associates of Ka, and because all of them
are inclined to serve Him, I can also serve their svarpas. Only then does greed arise
to join in Kas joyful play. Then, the name, form and attributes of my svarpa,
which are competent to serve Kas pastimes, will give me a chance to realize sva-
abdonmnbhyca [Vednta-stra 2.3.23].** Then appreciating the purport of the
Bhgavat verse (10.33.36), yh rutv tatparo bhavet (those who hear about the Lords
pastimes become dedicated to Him), I shall become submerged in service.
Hope you are alright.
Blessing you eternally,
r Siddhnta Sarasvat
* Kara-vedha means piercing ears to put earrings on. It is a purificatory ceremony for brhmaa,
katriya and vaiya boys that qualifies them to listen Vedic mantras.
** Transcendental rasa is unlimited. How can a finite jva realize that realm of limitelessness? To clarify
this point, rla Prabhupda is quoting this stra. ruti says: eourtm the soul is like a molecule.
Elsewhere the Vedic scriptures describe the jva as atomic in measurement. vetvatara Upaniad
describes what a subtle object the jva is - that if the tip of a hair is divided into a hundred parts, again
one of them is divided into a hundred fragments, this is the size of the jva. All the scriptural proofs
clarify that the jva is like a small molecule. But in some places the Vedas say that the jvas are infinite,
ananta. This applies to liberated souls, not to conditioned souls. Anta means death; ananta therefore
means deathless. (r Govinda-bhya by rla Baladeva Vidybhaa Prabhu)
Here rla Prabhupda is indicating that upon advancing in nma-bhajana and being situated in his own
svarpa, one is freed not only from death, but also from limitations. The jvas transcendental sensual
perceptibility extends up to the infinite. Such a fortunate soul, after hearing rsa-ll, gets submerged
in transcendental service to the Divine Couple and enjoys the unlimited ocean of rasa.
26 Remembering rla Prabhupda 2012
Piercing the Transcendental Ear
All glories to r Guru and r Gaurga
r Gauya Maha, Kalikt
3, Paua 1339 Bengali era
18 Dec. 1932
5, Nryaa, 446 Gaurbda
Sneha-vigraheu To the object of my love,
I received all your news after reading your letter dated the 24th Agrahyaa. Your
name is r Dvrakea dsa Adhikr. r Harinma and and Bhagavn r Hari are
not two separate objects They are only one entity. When the lips and tongue attempt
to utter the sound of r nma , the ear strives to receive Him like any other sound
vibration. In such a situation r nma is accepted as a transfiguration of the five
material elements. Then He becomes the acceptable object for the ears only, while the
eyes, nose, tongue, skin and mind, which is the storage cell of previous experiences,
considering the ear as their shareholder, only express maliciousness. Because of that
anarthas do not subside. We do not become capable even to have the idea that r
nma and nm (the Form) are non-different. But the very moment we pass through
the purificatory saskra of piercing the transcendental ear, then the ear no longer
manifests any animosity towards the other four senses. Those four senses no longer
fight out of malevolence for the transcendental sound vibration, acceptable to the ear.
Then the fountain of love overflowing from all the sense organs removes all anarthas,
which take the form of opposing moods and malice. Only then by the mercy of r
Nma Prabhu, Bhagavns form, attributes, speciality of associates and pastimes, appear
in ones full external sense perception. At that time, the conditioned soul cannot have
any anxiety or mental agitation. You should pray in every way to r nma for His
mercy. Aakla-ll-smaraa is not to be performed while one is still in the wayward
state with anarthas. ravaa is only possible with krtana and then the opportunity of
smaraa arrives. Only then the realization of aakla-ll-sev is possible. One should
not attempt aakla smaraa in an artificial way.
Blessing you eternally,
r Siddhnta Sarasvat
Remembering rla Prabhupda 2012 27
 Srila Prabhupada at Rdh Kund
Afternoon Discourse
9 October 1935, afternoon
( From the weekly Gauya
14th Khaa, 23rd issue )
[Upon the order of rla Prabhupda, Brahmacr Svdhikrnanda* sang the song
Rdh-kua taa kuja-kura from aragati. An outburst of supramundane
emotion was seen on rla Prabhupdas beautiful face. After that song he ordered
Sdhu-saga na haila haya from Kalyana-kalpataru to be sung. When the krtana
finished, rla Prabhupda began his rmad-bhagavat-kath krtana:]
The practices to attain our most needed object (prayojana-tattva) is called abhidheya.
veda-stra kahesambandha, abhidheya, prayojana
kaprpya sambandha, bhaktiprpyera sdhana
[The Vedic scriptures speak about the living entitys eternal relationship with Ka
sambandha. The activities that the living entity performs to develop this relationship is called
abhidheya. Attaining love of God is called prayojana, the ultimate goal of life. (Caitanya-
caritmta, Madhya-ll 20.124)]
Veda-stra, which is also called ruti, focuses especially on sambandha-jna. In the
commentary of the rutis, i.e., rmad-Bhgavat, abhidheya is discussed.
After compiling the Mahbharata and other scriptures, r Vysa was tired, and r
Nrada indicated the reason for that lassitude. We come to know that r Vysa was
in that condition because he had not properly deliberated on r ka-kath. Many
people may think that in the Mahbharata and other Puraas, Vysa-deva had spoken
sufficient ka-kath, so then how is it that discussion of ka-kath was lacking?
The ka-kath narrated in the Mahbharata is actually about Nryaa, or r
viu-kath; therefore the consideration of abhidheya was not perfectly illustrated. In
Arjuna-gt (Bhagavad-gt), sambandha-jna is explained, and only an introduction
to abhideya is given, not a complete description. Therefore, to discern the significance
of the Mahbharata, rmad-Bhgavat descended.
For the most part the topics in the rutis focus on anta-rasa. With the disappearance
of perturbation, anta-rasa arises. For new wayfarers to the spiritual kingdom, santa-
rasa is the first lesson. In rmad-Bhgavat, which is the commentary on the rutis,
*Ed: Later on, rla Kadsa Bbj Mahrja
Remembering rla Prabhupda 2012
28
those same topics of the rutis are explained in much more detail. The topics are
the same in both literatures just there is a little difference in language and rmad-
Bhgavat tells more elaborately for a better understanding.
raddh is the principal condition in sdhana-bhakti. In the stage of bhva-bhakti, it is
rati and in prema-bhakti, prti or rasa is the main object. Here in this material creation,
transcendental rasa is not available. The consideration of rasa in Sahitya-darpana
or other such rhetorical books deals with mundane rasa. We became residents of a
country where limitedness is dominant. This is why we are not getting any taste of the
ripened fruit of the desire tree the Veda (nigama-kalpa-taror galitam phalam). Some
nourish the idea that they can abandon the service of Gaurasundara, even considering
Him to be a jva, and still be able to attain the service of r Rdh-Govinda, and even
understand the significance of rmad-Bhgavat. Such people are cintya-bhedbheda-
vds; they will never be able to relish the transcendental savour of nigama-kalpa-taru.
And materialists are either ka-bhog or gaura-bhog, who follow the doctrine of
material sense gratification (jara-sambhogavda).
Opposed to the conception of prayojana is the mood of anartha, extraneous and
unfavourable desire. The ideal of accepting the proper method as exhibited by r
Rmnanda Rya or r Dmodara Prabhu is not to be found in the behaviour of
Balabhadra Bhacrya. He acted as though accepting the service of Mahprabhu, all
the while maintaining separate interests. He was directly serving the audarya-vigraha,
the very form of Ka, but still he considered the fisherman as Ka and yearned
for the vision of that hallucinatory Ka. Even while staying at Vraja, he expressed
the desire to bathe in Makara [Makara-Sakrnti at Prayga]. r Gaurasundara is
foremost among saints and non-different from Rdh-Ka. Even acting as a servant
of His lotus feet, Balabhadra Bhacrya exhibited the example of karma-mira-sev.
With this example rman Mahaprabhu instructed us that by accepting service with
a desire for earthly enjoyments, with karma-mira consideration, one can not serve
Gaurasundara. The person who collects objects of enjoyment for the general public,
indulges lasciviousness of the tongue; he is simply a fisherman. Considering the
fisherman to be Ka is an aberration of the intelligence (vivarta-buddhi). It is called
dhyakikat (trusting material vision to know the Absolute Truth). Abandoning the
real Ka, the general masses are inebriated to see a fallacious Ka. Those who
accept the ideal of Balabhadra Bhacrya are absorbed in seeing Ka and guru
with their material vision. Although they are non-devotees, they are eager to be called
devotees. Bhaktimn (one who possesses devotion) is one thing and to be bhaktabruva
Remembering rla Prabhupda 2012 33
29
(a self-declared devotee) is another thing. Yah tmnam bhaktam vrabiti sa eva
bhaktabruva. Just by bribing non-devotees one can become a bhaktabruva.
Only by spending ten rupees, from Kolkata I can come to Mathur-maala this is
not the consideration of a Vaiava. Accepting Mathur-maala as a spectacular and
enjoyable kingdom is not the real vision of Mathur-maala. I am a smarta, blessed
with forty-eight saskaras, I am a most important person of this world these kinds
of conceptions are effects of material qualities. Vivambharnanda deva Gosvmj
was the glory of the ymananda dynasty. He resided in Gop-ballabha-pur and had
special erudition in the Sandarbhas and other Vaiava scriptures. He used to say,
Those who out of the pride of their skin, are engaged in maligning Vaiavas, are
actually to be categorized in the class of leather-workers. Saint Tulsidsaj told the
same thing: hari na bhaje to caro camara.*
Those who bought tickets up to the varramcra-vat verse (Caitanya-caritmta,
Madhya 8.58),** have not yet had darana of the transcendental entity. In their mind,
karma-marga, with some flavour of dharma, is predominant. Those who maintain the
offense of aham-mama me and mine can never utter pure harinma.
I am not ready to listen to rmad-Bhgavat. Some make a drama of hearing Bhgavat,
but only with the intention of their sensual pleasure such hearing does not constitute
bhgavat-ravana. One has to hear Bhgavat from a rasika, someone accomplished in
relishing the transcendental mellows, not from a materialistic rasika. And after hearing
Bhgavat, if one does not perform bhakti-yoga to approach the adhoksaja entity, who
is situated above our sensual perceptibility, then also the entire effort will be in vain.
Where have we come? We have arrived at Rdh-kua near r Gurupda-padma,
with the hope of performing hari-bhajana. But instead of moving forward, if out of
inattentiveness, we take to the wrong path, then we will meet great disaster.
In view of that, listen to how rla Dsa Gosvm Prabhu adored his guru:
nma-retha manum api ac-putram atra svarpa
rpa tasygrajam ur-pri mthur gothavm
rdh-kua giri-varam aho! rdhik-mdhav
prpto yasya prathita-kpay r guru ta natosmi
(r Mukta-caritam)
*Ed: If there is no hari-bhajana then all four castes of the society are to be considered as merely
leather-workers.
**Ed: In Caitanya-caritmta, Madhya-ll 8, this is the first verse rla Rya Rmnanada quoted in
ascertaining the sdhya-sdhana-tattva.
30 Remembering rla Prabhupda 2012
[I am fully indebted to r Gurudeva, because he is giving me so many things. He is giving
me the holy name containing the highest form of thought, aspiration, and ideal, and he is
giving me the service of that great savior, the son of Mother ac, r Caitanya Mahprabhu,
who is like a golden mountain indicating the way to ka-ll. And r Gurudeva has brought
me to Svarpa Dmodara, who is Lalit-dev, rmat Rdhiks closest friend.Then he has
brought me to r Rpa, who was ordered to distribute rasa-tattva, and then to r Santana
Gosvm, who adjusts our position in relation to rgnug-bhakti. Gurudeva has brought me
to Mathur-maala, where Rdh-Govinda enjoy Their pastimes, where the forests, hills, and
every creeper, shrub and grain of sand are uddpana (stimuli) to help me remember Rdh-
Govinda. He has given me Rdh-kua and Girirja Govardhana, and aho! he has given me
assurance of all these [including the service of Rdhik-Mdhava], so I bow my head with
deep respect unto his lotus feet.
(translation by rla B.R. rdhara Gosvm Mahrja)]
You are those guru-vargas,* expanded manifestations (kya-vyha) of r Gurupda-
padma, engaged in guru-sev. We are greatly hopeful that we will obtain the service
of r Rdh-Govinda. r Gurupda-padma thoroughly develops this assurance.
-bharair amta-sindhu-mayai kathacit
klo maytigamita kila smprata hi
tva cet kp mayi vidhsyasi naiva ki me
prair vrajena ca varoru bakripi
[O ravishingly beautiful r Rdh! I am passing my days and nights in torment, with the
singular hope that I may obtain the ocean of immortal nectar, so kindly shower Your grace
upon me. If I am deprived of Your mercy, what is the use of my life, residence in Vraja, or
even servitorship to Ka, the enemy of Baksura? (Vilpa-kusumjali 102)]
By nma-sev itself one can obtain service to r Rdh-Govinda. Nma-sev and
obtaining Rdh-Govinda-sev are not different objects. Nma-sev is not only sdhana,
it is also our sdhya. We should not commit nmparadha, and to perform nmbhsa
also is not our ideal or goal. By nmbhsa one can get liberation, but desiring liberation
is against bhgavat-dharma: dharma projjhita-kaitavo.. tat-kat (rmad-bhgavat
1.1.2).
The consideration of the pacopsakas is to make Ka a horse, it is the tyranny
of karma jara smartas. Will it not be restrained? Those faithful to the smartas or
pacopsakas attain scholarship or think themselves as erudite; they broadcast
themselves as expounders of the Bhgavat, but they want to use Ka and Bhgavat
*Ed: Out of natural Vaiava humility, to establish the example of ideal behaviour of a Vaiava crya,
rla Prabhupda is addressing his desciples as guru-vargas.
Remembering rla Prabhupda 2012 31
35
as their horse. They are the Ka-bhog Sampradya; we shall keep ourselves
thousands of yojanas* away from such groups. Mantra and Nma
There is no aspiration greater than to serve Rdh-Mdhava. To achieve this goal
there is no other alternative than to perform bhajana on the bank of Rdh-kua. A person desiring to chant ka-nma should first confer his very self to r sad-
This has been told to us by r Rpa Gosvm Prabhu, and as his servant, rla Dsa guru, who is absolutely dedicated to r ka-krtana. After attaining supramundane
Gosvm Prabhu has given us the same instruction. knowledge, he must incessantly hear ka-nma and ka-kath from guru and
He who does not confer nmpardh or nmbhsa, but rather gives r nma, is the Vainavas. At the same time being freed from apardhas, loudly addressing the Lord,
real guru. And the guru who does not declare nma-bhajana as the supreme sdhana, he must always cultivate ka-nma-krtana.
who does not give the mantra for nma-bhajana, who does not acquaint us with r
Ka Caitanya, who does not introduce His second form, Svarpa Dmodara, who Adding caturth the fourth case ending at bhagavad-nma means self-sacrifice. With
does not give the chance to serve the transcendental lotus feet of r Rpa, reveals that mood, when a person desires to execute sincere devotional service, then he
only trifling (laghu) actions. He may be known as guru, but in the association of such receives mantra. Addressing bhagavad-nma is actually service to bhagavad-nma itself.
a low-class fellow, we cannot get any benefit. When the fourth case ending is added,* then it indicates aragati. With the word
in the vocative case** the desire for eternal servitude is signified. Japa of the mantra
Dsa Gosvm Prabhu never says that Gaura-maala is simply a place meant for liberates an initiated person from material conditioning. Chanting of nma in the
sdhakas, or beginners. Service to Rdh-Govinda, being sheltered at the lotus feet of vocative case by a liberated person signifies eternal devotional service. Considering
audarya-vigraha r Gaura means seeing the non-difference between Vraja-maala ka-mantra as sdhana and ka-nma as both sdhana and sdhya, the conception
and Gaura-maala. of non-duality in sdhya-sdhana is accepted in the stage of uninterrupted devotional
If we give up consideration of the Bhgavat, then we will surely be defeated by service. Viu is utterable in both mantra and nma. Both of them are denoting Viu
any simple scholar of nyya, any ordinary disciple of Patajali i, any superficial and are non-different from Him. The fruit of chanting the mantra is to get sambandha-
Vedantist, or any hidden or clear-cut atheist. I will speak only the topics of rmad- jna and when the sdhaka achieves perfection, being liberated, he begins his bhajana.
Bhgavat time and again till the last day of my life, till my last breath. The words of
my Gurudeva, the words of my grand spiritual master, the words of my great grand ka-mantra haite habe sasra-mocana
spiritual master, I will speak forever. I will never deviate from those teachings even ka-nma haite pbe kera caraa
the slightest. I will not associate with other kinds of people, and I will never get (Caitanya-bhgavat, di-ll
allured by their temptations. As long as I live, with thousands of mouths let me speak 7.73)
rmad-Bhgavat-kath and the message of r Gaurasundara to the whole world.
You are my guru-vargas please give me this blessing. I pray to the entire world that
we should obtain the service of r Rdh-Mdhava. If we get a speck of dust from
the lotus feet of r Dsa Gosvm Prabhu, then no other dharma in the world can
find a place in our hearts, and materialistic sahajiy-ism will leave us. Myvada, * Ka becomes Kya
various types of atheism, the desire for liberation, and even the opulent conception ** Hari becomes Hare
of Vaikuha will all be dismantled. Only the hope of serving r Rdh-Mdhava will
reign in our heart. As long as we cherish any other kind of aspirations, ka-nma
will not emanate from our mouth.
*1 yojana is 8 miles

32 Remembering rla Prabhupda 2012 Remembering rla Prabhupda 2012 33

 Mah-mantra
There are two verses at the end of Vilpa-Kusumjali Stava: -bharair amta-sindhu
(102) and tva cet kpmayi kp (103). In these verses r Dsa Gosvm Prabhu
describes Rdhs and Kas names. Those very names are interwoven in the sixteen-
name, thirty-two-syllable mah-mantra as per sarasvat-vtti.* Persons in an alloyed
sampradya, antagonistic to the Rpnugas, want to proclaim themselves as real devotees
(those who call themselves as devotees), but they cannot understand the svarpa of
ka-nma. They hesitate to define the sixteen-name, thirty-two-syllable mantra as
ka-nma and consider the mah-mantra only as an ordinary mantra. Only offenders
on their journey to inferno arrive at such a conclusion out of malice to their guru. In this
regard, one should discuss the verse tue tavin rati. Within r ka-nma are
contained Hare Ka and Hare Rama; both of Them are addressing r Rdh-Govinda.
The revered r Rpa Gosvm Prabhu sang r Rdh-aaka and r Harinma-aaka, (To she who deserves my good wishes)
and r Dsa Gosvm Prabhu is his staunch follower. Those who learn to obey the
honorable r Dsa Gosvm Prabhu, can never commit any offence at the feet of r
Jva Gosvm Prabhupda. r Gaurasundara is the form of the Lord who has come to
make us comprehend the non-difference between r Rdh-Govindas form and Their
name. For reconciling all antitheses He prescribed the doctrine of acintya-bheda-abheda.
(excerpt from Gauya-bhya commentary to Caitanya-bhgavat, di-ll 11-67)
*Ed: rla Prabhupda wanted to clarify that the meanings of these two verses are interwoven in the mah-
mantra. While chanting mah-mantra, one must aspire to serve their Lordships r r Rdh-Govinda
with exclusive desire for rdh-dsyam as has been manifested in these two verses. Sarasvat-vtti can be
defined as The Commentary of rla Sarasvat hkura Prabhupda or the interpretation manifested by
the presiding deity of spiritual knowledge, uddh-Sarasvat Dev.
34 Remembering rla Prabhupda 2012
Meditating on the Eightfold Pastimes
All Glories to r Guru and r Gaurga
r Gauya Maha, Kalikata
1, Agrahyaa, 1337 Bengali era
17 Nov.
1930
11, Keava,
444 Gaurbda
Kalyaniyavarasu
From your letter dated the 28th, I came to know all about your journey. You
visited Vndvana and there you learned from the Vaiavas about meditating on the
eight-fold pastimes of the Lord. Of course, such meditation is highly glorious, but if
it is done while one still has many anarthas, then that meditation will be in a different
category. While taking harinma, the subjects that are revealed to a particular person
are ones real identification. After anarthas have receded, the svarpa awakens, and at
the same time eternal cognition comes spontaneously. Nobody discerns it for another
person or teaches it without having proper realization. But while chanting harinma
profusely with a sincere heart, whatever comes into realization, one has to submit at
the lotus feet of sdhu-guru and get the idea supported and clarified by them. This is the
process to introduce oneself to the eleven particulars of the svarpa. Whatever indications
indiscriminate gurus in different places artificially place upon a non-qualified sdhaka,
are actually a burden and are not to be accepted as a token of perfection. The person
who attains svarpa-siddhi, becomes acquainted with those particulars through his own
realization and r Gurudeva only helps to develop the bhajana in those subjects. I do
not have to say much on this topic. Achieving perfection is a gradual development, and
these subjects manifest naturally in a sincere sdhaka whose heart is inclined to service.
Blessing you eternally,
r Siddhnta Sarasvat
Remembering rla Prabhupda 2012 35