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[Today, October 29, 2003, is the divine disappearance day of our mostworshipable

parama-pujyapada nitya-lila pravista Sri Srimad BhaktivedantaSwami Prabhupada.

Every year, during this Kartika parikrama,prapujya-carana Sri Srimad

Bhaktivedanta Narayana Maharaja leads thedevotees in offering their heartfelt

presentations to Srila Prabhupada.This year, however, due to severe congestion,

Srila Maharaja went to seehis doctor in Delhim and the devotees in Govardhana

could not have hisassociation on this day. They observed Srila Prabhupada's

tirobhava tithimaha-mahotsava with his internal presence, both in the morning

andevening, with great pomp and affection. Due to this circumstance,therefore,

because we cannot send you Srila Maharaja's glorification ofSrila Prabhupada

this year, we hope that you will accept his glorificationin the following

lecture given in Badger in 1997, which was publishedlater in the book Their

Lasting Relation.]Because of His Divine GraceThe following is an excerpt from a

lecture spoken bySrila Narayana Maharaja in Badger, California.Not only here,

but wherever I go throughout the world, whether in the Eastor the West, I see

the result of the inspiration he has given. In a veryremote place in Canada, in

a deep forest in the mountains, I went to adevotee village named Saranagati; and

I was so pleased to see the manydevotees there following varnasrama-dharma and

the principles of bhakti. Ialso went to a remote village in Australia, also

among the hills, in avery beautiful setting. It often rained there, and it was

always vasanta,springtime. Although this place is so far away from India, I saw

that bySrila Swami Maharaja’s grace, by his preaching, a very large

devoteevillage had been established. Everyone there was so inspired: women,

men,old persons, and very little boys and girls. All were wearing tilaka

andneck beads – and everyone was dancing, chanting, and remembering in

Krsnaconsciousness.Even in India we don’t generally see such exhibition of

enthusiasticenergy. But here I am seeing this everywhere, and this is the

miracle ofSrila Swami Maharaja. Without actually coming to these places

andpersonally seeing what he has done, it would be difficult to imagine.We

should understand that backing Srila Swami Maharaja is his guru-varga,the

disciplic succession – Srila Bhaktisiddhanta Sarasvati Thakura,

SrilaBhaktivinoda Thakura, Srila Krsnadasa Kaviraja Gosvami, Srila

SvarupaDamodara, Srila Raya Ramananda and Sri Caitanya Mahaprabhu. Acting

astheir hands, their instrument, Srila Swami Maharaja did not come here

topropagate his own independent mission. He came to spread the mission ofhis

beloved Radha-Krsna and Gaura-Nityananda, and particularly the missionof Srila

Svarupa Damodara, Srila Raya Ramananda and Srila Rupa Gosvami.Who is Sri

Caitanya Mahaprabhu? Anarpita-carim carat karunayavatirnahkalau. After a very

long period, after one complete day of Brahma, whichcomprises 1000 Kali-yuga

cycles, Sri Caitanya Mahaprabhu appeared. He isKrsna Himself, but enriched with

the beauty and mood of Srimati Radhikaand Krsna. He is rasaraja-mahabhava.

Perhaps you have heard this namebefore. It contains a very special and esoteric

description of the form ofSacinandana Gaurahari, as given in Sri

Caitanya-caritamrta.Lord Caitanya advented in Mayapura, Sri Navadvipa-dhama,

only to give amost confidential and hidden treasure. Even for greatly exalted

devoteessuch as Sanaka, Sananda, Sanatana and Sanat-kumara, for Prahlada

Maharaja,and even for Narada and Uddhava, this treasure is very mysterious.

LordCaitanya came to distribute this with His own two hands – not only withtwo

hands, but with hundreds of thousands of hands. In other words, allthe pure

devotees of Sri Caitanya Mahaprabhu were His hands.The Lord’s associates did

not consider anyone’s qualification, and eventigers, bears, serpents, creepers

and trees became blessed. Whoever sawthe lovely appearance of Sri Caitanya

Mahaprabhu, and whoever heard Himcalling, “O Krsna, where are You? Where are

You?” became devotees. Theybegan to sing and weep, and they received

krsna-prema. Sri CaitanyaMahaprabhu has descended to this world particularly to

give this prema. Hedid not only come to establish the yuga-dharma, or to simply

act asbhakta-raksa, protecting His devotees from demons. The primary purpose

ofHis advent was to establish this:anarpita-carim cirat karunayavatirnah

kalausamarpayitum unnatojjvala-rasam sva-bhakti-sriyamharih

purata-sundara-dyuti-kadamba-sandipitahsada hrdaya-kandare sphuratu vah

saci-nandanahMay the Supreme Lord, who is known as the son of Srimati

Saci-devi, betranscendentally situated in the innermost chambers of your

heart.Resplendent with the radiance of molten gold, He has appeared in the

Ageof Kali by His causeless mercy, to bestow what no incarnation has

everoffered before: the most sublime and radiant mellow of devotional

service,the mellow of conjugal love. [sri Caitanya-caritamrta (Adi-lila

1.4)]Sri Caitanya Mahaprabhu has come only for unnatojjvala-rasa. What is

thisunnatojjvala-rasa? It is the gopis’ mood of service to Krsna,

andparticularly it is the mood of Srimati Radhika. Don’t think that the useof

the word gopi is sahajiyism. If this were the case, then SrilaKrsnadasa

Kaviraja (the author of Sri Caitanya-caritamrta), Srila RupaGosvami (the author

of this sloka), and Sri Caitanya Mahaprabhu (theembodiment of Sri

Caitanya-caritamrta) would all be sahajiyas; becausethis verse is the

mangalacarana (invocation) and main verse of

SriCaitanya-caritamrta.Unnatojjvala-rasa is of two kinds: the mood of Srimati

Radhika and gopislike Lalita, Visakha, Citra, etc., and also the mood of the

palya-dasis,the maidservants of Srimati Radhika. Her palya-dasis do not want to

serveKrsna if He is without Radhika. If Krsna, alone, is calling them, theywill

not go to Him; and they do not want to personally taste Him in anyway. Sri

Caitanya Mahaprabhu has come to distribute the mood of thesemaidservants, like

Rupa Manjari and Lavanga Manjari, in their service toSrimati Radhika and

Krsna.Srimati Radhika’s mood cannot be given; it is Hers exclusively. As

SriCaitanya Mahaprabhu, Krsna fully tasted Her three moods:sri-radhayah

pranaya-mahima kidrso vanayaiva-svadyo yenadbhuta-madhurima kidrso va

madiyahsaukhyam casya mad-anubhavatah kidrsam veti lobhattad-bhavadhyah

samajani saci-garbha-sindhau harinduhDesiring to understand the glory of

Radharani’s love, the wonderfulqualities in Him that She alone relishes through

Her love, and thehappiness She feels when She realizes the sweetness of His

love, theSupreme Lord Hari, richly endowed with Her emotions, appeared from

thewomb of Srimati Saci-devi, as the moon appeared from the ocean.

[sriCaitanya-caritamrta (Adi-lila 1.6)]The pleasure that Srimati Radhika

experiences in serving and seeing Krsnacannot be given to anyone, but the mood

of the maidservant gopis can begiven. Sri Caitanya Mahaprabhu has therefore

come only to give this. Priorto Sri Caitanya Mahaprabhu’s appearance, Sri

Ramanujacarya, SriMadhvacarya and so many other Vaisnava acaryas had already

appeared.Incarnations like Lord Rama and Lord Nrsimha had also descended. All

ofThem gave a very special contribution to the world, but none of them gavethis

prema, called bhakti-rasa, which Sri Caitanya Mahaprabhu gave throughSrila-Rupa

Gosvami.sri-caitanya-mano-’bhistamsthapitam yena bhu-talesvayam rupah kada

mahyamdadati sva-padantikamWhen will Srila Rupa Gosvami Prabhupada, who has

established within thismaterial world the mission to fulfill the desire of Lord

Caitanya, give meshelter under his lotus feet?Maha-Visnu or Mahaprabhu?All the

acaryas in the Gaudiya sampradaya – beginning from MadhavendraPuripada and

Isvara Puripada, down to Srila Svarupa Damodara, and fromthem down to Srila

Bhaktisiddhanta Sarasvati Thakura, Srila BhaktiPrajnana Kesava Gosvami Maharaja

and Srila Bhaktivedanta Swami Maharaja –have not come only to establish

vaidhi-bhakti. Rather, they have preachedabout Sri Caitanya Mahaprabhu’s

descending to distribute that prema, thatvraja-bhakti, vraja-rasa. If they were

preaching only vaidhi-bhakti, theywould have been representing the

Sri-sampradaya, Madva-sampradaya,Visnusvami-sampradaya, Nimbaditya, or any

other sampradaya.Sriman Mahaprabhu also established the yuga-dharma

throughnama-sankirtana. He did this through the medium of Maha-Visnu,

Narayana,Nrsimhadeva, and the other avataras, who were all contained within

Himself– within His own body. Because all the avataras were within Him, no

otherincarnation was required to perform the function of establishing

theyuga-dharma and giving mercy to Jagai and Madhai. Sri Caitanya Mahaprabhudid

all this Himself.He fulfilled the wish of Advaita Acarya that He appear very

soon. Hepreached and gave krsna-prema through the chanting of the holy name.

Hetasted the moods of Srimati Radhika, and He fulfilled all His otherpurposes.

Among all His purposes however, two were prominent, as describedin Sri

Caitanya-caritamrta – to give krsna-prema and to taste the moods ofSrimati

Radhika.prema-rasa-niryasa karite asvadanaraga-marga bhakti loke karite

pracaranarasika-sekhara krsna parama-karunaei dui hetu haite icchara udgamaThe

Lord’s desire to appear was born from two reasons: the Lord wanted totaste the

sweet essence of the mellows of love of God, and He wanted topropagate

devotional service in the world on the platform of spontaneousattraction. Thus

He is known as supremely jubilant and as the mostmerciful of all. [sri

Caitanya-caritamrta (Adi-lila 4.15–16)]Krsna is rasika-sekhara. Do you know the

meaning of rasika-sekhara ? He isthe taster, the enjoyer, of all rasas. He is

the ocean of prema-rasa. LordRama has some rasa, but He is not an unlimited

ocean of rasa. LordNrsimhadeva has one rasa. When He appeared, He was raudra,

angry, and theentire world was fearful. But Krsna is rasika-sekhara, an endless

ocean ofrasa, and there is no limit to the depth of that ocean.In a general

sense, all scriptures glorify Krsna in this way. However,according to Gaudiya

siddhanta (the disciplic succession coming from LordCaitanya), Srimati Radhika

is a greater ocean of rasa than Krsna. If Hewere to dive into that ocean, He

Himself would not be able to fathom itsdepth.Actually, the Srimad-Bhagavatam

was only presented for the purpose ofglorifying Srimati Radhika and the gopis.

So many Puranas and otherliteratures were previously written to glorify Krsna.

InSrimad-Bhagavatam, glorifying Krsna is not the supreme objective; ratherit is

to glorify the prema of the vraja-bhaktas.Krsna is not the object of life.

Krsna-prema is our object. Kamsa also haddarsana of Krsna, but he had no prema

and therefore he could not satisfyor serve Krsna. In Sri Caitanya-caritamrta it

has been revealed thatkrsna-prema is the supreme goal of all jivas, and that

radha-prema is thesupermost prema. Krsna, as Sri Caitanya Mahaprabhu, came only

to tastethat prema, and to give the moods of Rupa Manjari, Rati Manjari and

allthe palyadasis of Srimati Radhika.The jiva cannot possess the mood of

Srimati Radhika. He cannot digest morethan the mood of palyadasis – but that

mood is the highest position. SrilaRupa Gosvami, Srila Raghunatha dasa Gosvami,

and all the Gosvamis wereabsorbed in this internal mood of a servant of Srimati

Radhika.Srila Rupa Gosvami, Srila Sanatana Gosvami, and all the Six

Gosvamischanted and rolled on the ground in Vrndavana – sometimes in

Radha-kundaor Syama-kunda, sometimes in Vrndavana or Bandhiravana, and

sometimes inNandagaon or Varsana. They were weeping profusely and calling

outeverywhere, “O Radhika, where are you?” With very deep feelings, theydaily

chanted not less than one lakha of harinama. They were absorbed inthinking of

Krsna’s names and pastimes, and they were offering hundreds ofthousands of

dandavat-pranamas. They prayed: “O Radha! O Radha! O Krsna!Karuna-sindhu!

Dina-bandhu! Jagat-pate!”All of our acaryas are rupanuga Vaisnavas. They have

not come to preachvaidhi-bhakti. They did so, however, in order to first cut

the jungles ofphilosophical misconceptions, then to establish the yuga-dharma,

and thento give these deeper conceptions. Without having done this

preliminarywork, no one would be able to understand.The Essence of All

AdviceSrila Rupa Gosvami states:tan-nama-rupa-caritadi-sukirtananu-smrtyoh

kramena rasana-manasi niyojyatisthan vraje tad-anuragi jananugamikalam nayed

akhilam ity upadesa-saramThe essence of all advice is that one should utilize

one’s full time –twenty-four hours a day – in nicely chanting and remembering

the Lord’sdivine name, transcendental form, qualities and eternal pastimes,

therebygradually engaging one’s tongue and mind. In this way one should reside

inVraja [Goloka Vrndavana-dhama] and serve Krsna under the guidance ofdevotees.

One should follow in the footsteps of the Lord’s beloveddevotees, who are deeply

attached to His devotional service. [sriUpadesamrta 8]You should read Srila

Swami Maharaja’s splendid explanation of this sloka.He writes that Sri Caitanya

Mahaprabhu has descended to this world only todistribute krsna-prema. If you

want this prema, you must follow theprinciples of this sloka. Here, Srila Rupa

Gosvami has briefly given thesum and substance of the teachings of Caitanya

Mahaprabhu.If you want krsna-prema, then chant the names of Krsna. And what are

thebest names? The best names are those in relation to tisthan vrajetad-anuragi

jananugami – Krsna in Vrndavana, in relation to His dearmostdevotees there.he

krsna karuna-sindhodina-bandho jagat-pategopesa gopika-kantaradha-kanta namo

’stu teO my dear Krsna, You are an ocean of mercy. You are the friend of

thedistressed and the source of creation. You are the master of the gopas.You

are the lover of the gopis. You are the beloved of Radharani. I offermy

respectful obeisances unto You.The author is praying, “O Krsna, You are very

kind, merciful, charming andbeautiful. I beg you to bestow your mercy.” If one

is very dina-hina,humble, then the Lord’s mercy can be obtained – otherwise

not. Rain fallson the top of a hill, but it does not remain there. It

eventually collectsin a pit or a valley. The pit represents the humble devotee,

and therainfall represents Krsna’s mercy. If we are not humble, then

althoughmercy is always everywhere, we cannot gather it. The author

thereforesays: “dina-bandho! I am not qualified or humble, but you have so

muchmercy for everyone. Dina means fallen and I am certainly one of the

fallensouls. I have so much false ego, however, that I don’t consider myself

awretched person. Jagat-pate. I am in this world, but you are jagat-pate,master

of the entire universe. You nourish and support everyone in theuniverse, and I

am one of those you support.”The above names are names of Vasudeva-Krsna, and

now the author calls outto Krsna of Vrndavana. He says “O Gopesa, You are the

Lord of the gopasand gopis of Vrndavana, Vraja – but I am not among them.” He

wants to beamong them, and therefore he now prays, “You are also the dearly

belovedof the gopis.” This name is more prominent, but the most prominent name

isthe final name of the prayer, Radha-kanta. Radha-kanta means that Krsna

iscontrolled by Radha. So we should chant these names and remember thepastimes

of Krsna connected with them.If you chant the name Damodara, what will you

remember? Yasoda-maiya isbinding Krsna to the grinding mortar, and He is

weeping because she ischastising and controlling Him. But there is also another

Damodara –Radha-Damodara, or Krsna who is controlled by Srimati Radhika. One

canremember how Srimati Yasoda controls Krsna, or how Srimati Radhikacontrols

Him.It is better to live only in Vrndavana, where these pastimes wereperformed;

and if you cannot live there, then be there by mind. That aloneis not

sufficient, however, for Srila Rupa Gosvami gives still anotherrule. We will

have to be under the guidance of a rasika tattva-jnaVaisnava, that is, under

the guidance of fully realized souls like SrilaRupa Gosvami and his rupanuga

Vaisnava followers who have completeknowledge of sastra and who experience

their loving relationship (rasa)with Krsna. Otherwise, it is not possible to

advance on this path.Srila Prabhupada’s GlorySri Srimad Bhaktivedanta Swami

Maharaja has come to give these elevatedprinciples through the holy name. For

less qualified persons he also gavevaidhi-bhakti through the name, but his

innermost mood was to give thiskind of krsna-prema.As I explained in Vrndavana,

Srila Swami Maharaja was not in the line ofAdvaita Acarya, Maha-Visnu, who comes

in each Kali-yuga to establish theyuga-dharma of the general chanting of nama

(which only awards the chantervaikuntha-prema). Sri Caitanya Mahaprabhu

established nama withvraja-prema, and this was His speciality. It was also the

speciality ofparama-pujyapada Srila Swami Maharaja, so I have glorified him

byestablishing that he has come in the line of Sri Caitanya Mahaprabhu andSrila

Rupa Gosvami. Just as Sri Caitanya Mahaprabhu did, he has alsoestablished

yuga-dharma, and he was a rupanuga Vaisnava, a follower ofRupa Gosvami, Rupa

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