test

June 1, 2006

just to check if this works

Evan · June 6, 2006

Test

July 5, 2006

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..), these words praising the bliss of separation as the highest type of ecstasy, to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban, if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which his reply is that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

July 5, 2006

test

July 5, 2006

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

July 5, 2006

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

July 5, 2006

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

What is the thinking of the predecessor Acaryas in regard to this topic of Union and Separation.

Srila Bhaktisiddhanta Saraswati Thakura once revealed the importance

of Kuruksetra in a unique way. The words of our guru maharaja were

mostly very revolutionary. When I was a beginner with only two years

or so in the Gaudiya Math, I was in charge of the Kuruksetra temple.

Once, I came to the Calcutta headquarters at the hired house in Ulta

Danga for the yearly preaching festival. After the festival I was to

return to Kuruksetra. Srila Prabhupada was thinking of opening a

"Theistic Exhibition" in Kuruksetra, showing with dioramas

how Krishna and His friends came there from Dvaraka, and the gopis

came there from Vrndavana. 

 

It is mentioned in Srimad Bhagavatam that during the solar eclipse,

they came to bathe in Brahma-kunda, a sacred lake in Kuruksetra. Srila

Prabhupada wanted to show that pastime with a diorama, and so the

exhibition was arranged. He ordered handbills to be printed, and

twenty thousand circulated in the area, inviting people to come for

the exhibition. 

 

In this connection, he told us, "You all know that only the

bogus, hollow people and men of shallow thinking like Vrndavana."

I was very much perplexed to hear this. I had been told that Vrndavana

is the highest place of spiritual perfection. I had heard that one who

has not mastered his senses cannot enter Vrndavana. Only the liberated

souls can enter Vrndavana and have the opportunity of discussing

krsna-lila. Vrndavana is for the liberated souls. Those who are not

liberated from the demands of their senses may live in Navadwipa, but

the liberated souls may live in Vrndavana. Now Prabhupada was saying

tha the shallow thinkers appreciate Vrndavana, but a man of real

bhajana, real divine aspiration, will aspire to live in

Kuruksetra. 

 

Hearing this, I felt as if I had fallen from the top of a tree.

"What is this?" I thought. I am a very acute listener, so I

was very keen to catch the meaning of his words. The next thought he

gave us was that Bhaktivinoda Thakura, after visiting many different

places of pilgrimage, remarked, "I would like to spend the last

days of my life in Kuruksetra. I shall construct a cottage near

Brahma-kunda and pass the rest of my life there. Kuruksetra is the

real place of bhajana." 

 

Why? Service is more valuable according to the intensity of its

necessity. Shrewd merchants seek a market in wartime because in that

dangerous position, money is spent like water, without any care for

its value. They can earn more money if a war comes. In the same way,

when Srimati Radharani's necessity reaches its zenith, service to

Her becomes extremely valuable. According to its necessity, service is

valued. And in Kuruksetra, Srimati Radharani is in the highest

necessity because Krishna is so close, but Their Vrndavana lila is

impossible. in a football game, if the ball is just inches from the

goal, but again comes back, it is considered a great loss. In the same

way, after a long separation, Krishna is there in Kuruksetra, so the

hankering for union felt by His devotees must come to its greatest

point, but because He is in the role of a king, they cannot meet

intimately. The circumstances do not allow the Vrndavana lila to take

place. So at that time, Srimati Radharani needs the highest service

from Her group, the sakhis. 

 

Bhaktivinoda Thakura says that in that situation, a drop of service

will draw the greatest amount of prema, divine love. In the pastimes

of Radha-Govinda, there are two aspects: sambhoga, divine union, and

vipralambha, divine separation. When Radha and Krishna are very near

to each other, but can't meet intimately, service at that time can

draw the greatest gain for the servitors. Therefore, Srila

Bhaktivinoda Thakura says, "I shall construct a hut on the banks

of Brahmakunda in Kuruksetra and contemplate rendering service to the

Divine Couple. If I can achieve that standard where the prospect of

service is so high, then there is no possibility of returning to this

mundane plane at any time."

July 5, 2006

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

What is the thinking of the predecessor Acaryas in regard to this topic of Union and Separation.

Srila Bhaktisiddhanta Saraswati Thakura once revealed the importance of Kuruksetra in a unique way. The words of our guru maharaja were mostly very revolutionary. When I was a beginner with only two years or so in the Gaudiya Math, I was in charge of the Kuruksetra temple. Once, I came to the Calcutta headquarters at the hired house in Ulta Danga for the yearly preaching festival. After the festival I was to return to Kuruksetra. Srila Prabhupada was thinking of opening a "Theistic Exhibition" in Kuruksetra, showing with dioramas how Krishna and His friends came there from Dvaraka, and the gopis came there from Vrndavana.

It is mentioned in Srimad Bhagavatam that during the solar eclipse, they came to bathe in Brahma-kunda, a sacred lake in Kuruksetra. Srila Prabhupada wanted to show that pastime with a diorama, and so the exhibition was arranged. He ordered handbills to be printed, and twenty thousand circulated in the area, inviting people to come for the exhibition.

In this connection, he told us, "You all know that only the bogus, hollow people and men of shallow thinking like Vrndavana." I was very much perplexed to hear this. I had been told that Vrndavana is the highest place of spiritual perfection. I had heard that one who has not mastered his senses cannot enter Vrndavana. Only the liberated souls can enter Vrndavana and have the opportunity of discussing krsna-lila. Vrndavana is for the liberated souls. Those who are not liberated from the demands of their senses may live in Navadwipa, but the liberated souls may live in Vrndavana. Now Prabhupada was saying tha the shallow thinkers appreciate Vrndavana, but a man of real bhajana, real divine aspiration, will aspire to live in Kuruksetra.

Hearing this, I felt as if I had fallen from the top of a tree. "What is this?" I thought. I am a very acute listener, so I was very keen to catch the meaning of his words. The next thought he gave us was that Bhaktivinoda Thakura, after visiting many different places of pilgrimage, remarked, "I would like to spend the last days of my life in Kuruksetra. I shall construct a cottage near Brahma-kunda and pass the rest of my life there. Kuruksetra is the real place of bhajana."

Why? Service is more valuable according to the intensity of its necessity. Shrewd merchants seek a market in wartime because in that dangerous position, money is spent like water, without any care for its value. They can earn more money if a war comes. In the same way, when Srimati Radharani's necessity reaches its zenith, service to Her becomes extremely valuable. According to its necessity, service is valued. And in Kuruksetra, Srimati Radharani is in the highest necessity because Krishna is so close, but Their Vrndavana lila is impossible. in a football game, if the ball is just inches from the goal, but again comes back, it is considered a great loss. In the same way, after a long separation, Krishna is there in Kuruksetra, so the hankering for union felt by His devotees must come to its greatest point, but because He is in the role of a king, they cannot meet intimately. The circumstances do not allow the Vrndavana lila to take place. So at that time, Srimati Radharani needs the highest service from Her group, the sakhis.

Bhaktivinoda Thakura says that in that situation, a drop of service will draw the greatest amount of prema, divine love. In the pastimes of Radha-Govinda, there are two aspects: sambhoga, divine union, and vipralambha, divine separation. When Radha and Krishna are very near to each other, but can't meet intimately, service at that time can draw the greatest gain for the servitors. Therefore, Srila Bhaktivinoda Thakura says, "I shall construct a hut on the banks of Brahmakunda in Kuruksetra and contemplate rendering service to the Divine Couple. If I can achieve that standard where the prospect of service is so high, then there is no possibility of returning to this mundane plane at any time."

July 5, 2006

I have carefully examined the article of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja. It is a complex article, but if one carefully examines it, taking one's time, the meaning is quite clear.

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

What is the thinking of the predecessor Acaryas in regard to this topic of Union and Separation.

Srila Bhaktisiddhanta Saraswati Thakura once revealed the importance of Kuruksetra in a unique way. The words of our guru maharaja were mostly very revolutionary. When I was a beginner with only two years or so in the Gaudiya Math, I was in charge of the Kuruksetra temple. Once, I came to the Calcutta headquarters at the hired house in Ulta Danga for the yearly preaching festival. After the festival I was to return to Kuruksetra. Srila Prabhupada was thinking of opening a "Theistic Exhibition" in Kuruksetra, showing with dioramas how Krishna and His friends came there from Dvaraka, and the gopis came there from Vrndavana.

It is mentioned in Srimad Bhagavatam that during the solar eclipse, they came to bathe in Brahma-kunda, a sacred lake in Kuruksetra. Srila Prabhupada wanted to show that pastime with a diorama, and so the exhibition was arranged. He ordered handbills to be printed, and twenty thousand circulated in the area, inviting people to come for the exhibition.

In this connection, he told us, "You all know that only the bogus, hollow people and men of shallow thinking like Vrndavana." I was very much perplexed to hear this. I had been told that Vrndavana is the highest place of spiritual perfection. I had heard that one who has not mastered his senses cannot enter Vrndavana. Only the liberated souls can enter Vrndavana and have the opportunity of discussing krsna-lila. Vrndavana is for the liberated souls. Those who are not liberated from the demands of their senses may live in Navadwipa, but the liberated souls may live in Vrndavana. Now Prabhupada was saying tha the shallow thinkers appreciate Vrndavana, but a man of real bhajana, real divine aspiration, will aspire to live in Kuruksetra.

Hearing this, I felt as if I had fallen from the top of a tree. "What is this?" I thought. I am a very acute listener, so I was very keen to catch the meaning of his words. The next thought he gave us was that Bhaktivinoda Thakura, after visiting many different places of pilgrimage, remarked, "I would like to spend the last days of my life in Kuruksetra. I shall construct a cottage near Brahma-kunda and pass the rest of my life there. Kuruksetra is the real place of bhajana."

Why? Service is more valuable according to the intensity of its necessity. Shrewd merchants seek a market in wartime because in that dangerous position, money is spent like water, without any care for its value. They can earn more money if a war comes. In the same way, when Srimati Radharani's necessity reaches its zenith, service to Her becomes extremely valuable. According to its necessity, service is valued. And in Kuruksetra, Srimati Radharani is in the highest necessity because Krishna is so close, but Their Vrndavana lila is impossible. in a football game, if the ball is just inches from the goal, but again comes back, it is considered a great loss. In the same way, after a long separation, Krishna is there in Kuruksetra, so the hankering for union felt by His devotees must come to its greatest point, but because He is in the role of a king, they cannot meet intimately. The circumstances do not allow the Vrndavana lila to take place. So at that time, Srimati Radharani needs the highest service from Her group, the sakhis.

Bhaktivinoda Thakura says that in that situation, a drop of service will draw the greatest amount of prema, divine love. In the pastimes of Radha-Govinda, there are two aspects: sambhoga, divine union, and vipralambha, divine separation. When Radha and Krishna are very near to each other, but can't meet intimately, service at that time can draw the greatest gain for the servitors. Therefore, Srila Bhaktivinoda Thakura says, "I shall construct a hut on the banks of Brahmakunda in Kuruksetra and contemplate rendering service to the Divine Couple. If I can achieve that standard where the prospect of service is so high, then there is no possibility of returning to this mundane plane at any time."

July 5, 2006

I have carefully examined the article of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja above, which was posted on this thread by an anonymous Guest. It is a complex article, but if one carefully examines it, taking one's time, the meaning is quite clear.

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecsatic energy and Sri Radha is controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

What is the thinking of the predecessor Acaryas in regard to this topic of Union and Separation.

Srila Bhaktisiddhanta Saraswati Thakura once revealed the importance of Kuruksetra in a unique way. The words of our guru maharaja were mostly very revolutionary. When I was a beginner with only two years or so in the Gaudiya Math, I was in charge of the Kuruksetra temple. Once, I came to the Calcutta headquarters at the hired house in Ulta Danga for the yearly preaching festival. After the festival I was to return to Kuruksetra. Srila Prabhupada was thinking of opening a "Theistic Exhibition" in Kuruksetra, showing with dioramas how Krishna and His friends came there from Dvaraka, and the gopis came there from Vrndavana.

It is mentioned in Srimad Bhagavatam that during the solar eclipse, they came to bathe in Brahma-kunda, a sacred lake in Kuruksetra. Srila Prabhupada wanted to show that pastime with a diorama, and so the exhibition was arranged. He ordered handbills to be printed, and twenty thousand circulated in the area, inviting people to come for the exhibition.

In this connection, he told us, "You all know that only the bogus, hollow people and men of shallow thinking like Vrndavana." I was very much perplexed to hear this. I had been told that Vrndavana is the highest place of spiritual perfection. I had heard that one who has not mastered his senses cannot enter Vrndavana. Only the liberated souls can enter Vrndavana and have the opportunity of discussing krsna-lila. Vrndavana is for the liberated souls. Those who are not liberated from the demands of their senses may live in Navadwipa, but the liberated souls may live in Vrndavana. Now Prabhupada was saying tha the shallow thinkers appreciate Vrndavana, but a man of real bhajana, real divine aspiration, will aspire to live in Kuruksetra.

Hearing this, I felt as if I had fallen from the top of a tree. "What is this?" I thought. I am a very acute listener, so I was very keen to catch the meaning of his words. The next thought he gave us was that Bhaktivinoda Thakura, after visiting many different places of pilgrimage, remarked, "I would like to spend the last days of my life in Kuruksetra. I shall construct a cottage near Brahma-kunda and pass the rest of my life there. Kuruksetra is the real place of bhajana."

Why? Service is more valuable according to the intensity of its necessity. Shrewd merchants seek a market in wartime because in that dangerous position, money is spent like water, without any care for its value. They can earn more money if a war comes. In the same way, when Srimati Radharani's necessity reaches its zenith, service to Her becomes extremely valuable. According to its necessity, service is valued. And in Kuruksetra, Srimati Radharani is in the highest necessity because Krishna is so close, but Their Vrndavana lila is impossible. in a football game, if the ball is just inches from the goal, but again comes back, it is considered a great loss. In the same way, after a long separation, Krishna is there in Kuruksetra, so the hankering for union felt by His devotees must come to its greatest point, but because He is in the role of a king, they cannot meet intimately. The circumstances do not allow the Vrndavana lila to take place. So at that time, Srimati Radharani needs the highest service from Her group, the sakhis.

Bhaktivinoda Thakura says that in that situation, a drop of service will draw the greatest amount of prema, divine love. In the pastimes of Radha-Govinda, there are two aspects: sambhoga, divine union, and vipralambha, divine separation. When Radha and Krishna are very near to each other, but can't meet intimately, service at that time can draw the greatest gain for the servitors. Therefore, Srila Bhaktivinoda Thakura says, "I shall construct a hut on the banks of Brahmakunda in Kuruksetra and contemplate rendering service to the Divine Couple. If I can achieve that standard where the prospect of service is so high, then there is no possibility of returning to this mundane plane at any time."

July 5, 2006

I have carefully examined the article of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja above, which was posted on this thread by an anonymous Guest. It is a complex article, but if one carefully examines it, taking one's time, the meaning is quite clear.

The conclusion Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja arrives at is this:

In this verse beginning “tava katamrtam tapta jivanam,” the gopis are telling Krsna, “We are about to die without You.” Krsna appeared to them, as a spurti, and told them, "You should die at once Don’t delay." Then the gopis said, "How can we die? You are the reason we are not dying."

“Tava katamrtam – discussions of Your sweet pastimes is greater then nectar, and even greater then heavenly nectar and moksamrta, the nectar of liberation. If we die, who will hear that harikatha of Your nama, form and pastimes? Tapta jivanam – those who are greatly suffering will get life by hearing these discussions. They will at once be relieved. This harikatha is so much cooler then a cool breeze.

“The word kavibhir is used because Lord Brahma, Lord Sankara, Sri Sukadeva Gosvami, Sri Narada Gosvami, and Srila Vyasadeva have all told the glories of Your harikatha. They have said that one who hears it cannot die, and that is why we have not died. “Kalmasapaham:” If anyone will hear your katha, all kinds of karma, anarthas, sins and suffering will go away at once. This statement is not a poet’s imagination; it is true to the fullest extent.

“Sravanam mangalanam. When one begins to hear your pastimes, from that very moment all kinds of qualifications and all kinds of auspiciousness will come to that person. The whole world will know of him; his glories will be everywhere. Bhuri da jana. Those who discuss and explain your sweet pastimes are the greatest donors in the entire world.”

Harikatha is the largest donation; the greatest charity. You should realize this. You can never repay me and my associates – never.

Who is telling this? Candravali or her sakhis. They are praying to Krsna, "Please come at once. You have disappeared from us, so please come at once.” They pray in this way, but another group of gopis, Srimati Radhika and her sakhis, are very angry by this cruel action of Krsna. Srimati Radhika wants to forget Krsna, but She cannot. Krsna told Her in the form of a sphurti, "Why are You not dying in My separation? She replied with anger “Tava katamrtam. Why are we not dying? You are responsible for that. You are most cruel, and the pastimes we are discussing are more then cruel.

So, according to Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, it is Candravali and her sakhis who are enjoying the bliss of separation and Harikatha, but Sri Radha and Her party want something else: union.

He continues:

“We were very happy in our family life, serving our husbands, children, fathers and mothers, but when we heard Your pastimes our lives were at once changed. From that time onward we began to die. Your pastimes are therefore like mrtya, very strong poison; more poisonous than snakes.

“We realize this. Tapta jivanam. Your katha gives our lives so much suffering – because You are not here. It is therefore more poisonous then a snake’s venomous poison. Your glories are only the imagination of poets.”

A poet may write a poem saying, "Jagannatha-deva's chariot was touching the sky." The chariot was not touching the sky, but this has been written in exaggeration. Even in Srimad Bhagavatam a poet wrote: "The horses of Arjuna where running in the sky." What is this? Can it be? Similarly, the gopis in Srimati Radhika’s group are telling Lord Krsna, “Poets have glorified Your harikatha, but actually it is very painful. Its glories are only the imagination of poets like Srila Vyasadeva and Srila Sukadeva Gosvami. Kalmasapaham: some suffering goes away, but it is replaced by more and more suffering. No one should hear the sweet pastimes of Krsna, or that person will always suffer. If you want to be happy with your family, don't chant Krsna’s name. Try to forget that black cheater; don't hear harikatha. Sravana-mangalam. This is quite false. By hearing, inauspicity will come. We have realization of this. At first we were happy, but when we heard His katha our life became upset and full of suffering. We have realization of this.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja says, Harikatha brings pain and not "the highest bliss". According to him Sri Radha and Her party want only union and the bliss of separation is of a lower order.

If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a taxi and go to Mathura as Srila Govinda Maharaja suggested?

That which Radharani tasted in separation of Krsna when he did not return but sent Uddhava to see Vridavan, Mahaprabhu tasted that Vramara-gita in an intoxicated way continuosly for twelve years like a mad man. If such souls are foolish then all the residents of Vrndavan, including the Gopis, are foolish. Why didn't they get straight into a chariot, like a taxi, ang go just half an hour to Mathura instead of foolishly living in Vrndavan?

If the bliss of separation didn't bring joy of an unprecedented kind - the highest ecstasy - then how is it possible that Sri Radha was able to remain in Vraja?

Sri Srimad Bhaktivedanta Narayana Maharaja continues:

Srimad atatam. According to Srimati Radhika and Her group, this point is more dangerous. If any devotee, with a shaven head, wearing tilaka, kanti-mala and harinama-mala, holding a book under his arm, announces, "Come on. Come here. Without any price, free of cost, I will tell this harikatha,” he is the greatest and most dangerous cheater. He will spoil your life forever. Don't hear from him; remember this always. If you see a devotee wearing tilaka, kanti mala, and carrying a book, and especially in saffron cloth, you should offer dandavat pranama from afar – and run away.

This gopi, Srimati Radhika, is saying, “Be careful to avoid this dangerous person. Be far away. Don't chant; from today, stop.” There may be so many more meanings of this verse – depending on the nature of the different groups of gopis uttering it.

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Gaura Premanande!

Here is his conclusion. Harikatha that tells of the pastimes of Bhagavan in union with the gopis is amrta.

Harikatha about the pastimes of separation is "mrtya" (death).

That is exactly what his conclusion is:

Srila Sukadeva Gosvami is explaining that if Sri Krsna Bhagavan is always with gopis, dancing, singing and playing with them, then His katha is amrta; otherwise it is mrtya.

Earlier, he made the point that the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself.

Now we will return to the point. Sri Krsna and Srimati Radhika never go out of Vrndavana, so why are They feeling separation? Who did Uddhava see with his own eyes in Nandagaon? She is Viyogini Sri Radha. Who met with Lord Krsna in Kuruksetra and was weeping and wanted to bring Him from Kuruksetra to Vraja? She is Samyogini Radhika. She and Sri Krsna were meeting after a long time, and She is therefore called Samyogini. When She manifests as Viyogini, She is in Nandagaon and feeling separation from Krsna when He is not in Vrndavana.

When Srimati Radhika has expanded as Viyogini and Samyogini, She is in Vraja, and Krsna is in Vraja, but in a hidden way. There in Nandagaon, Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika. In the same way, Krsna, that is, Nanda-nandana Yasoda-nandana Radha-kanta, is always in Vrndavana.

Who goes to Mathura? Vasudeva-nandana goes to Mathura. In Mathura and Dvaraka, Krsna is Viyogi Krsna, and the Krsna who went to Kuruksetra is Samyogi Krsna. Viyogi – Viyogini, Samyogi – Samyogini.

So it is clear from this that in his opinion the Form of Sri Radhika Who felt separation from Krsna is not fully Vrsabhanu-nandini Radhika Herself, but only a lesser, partial manifestation.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja has this to say of the inner circle of Sri Radha's followers:

I think that most devotees will not be able to understand this subject, even if I continually speak about it. Only a high class of devotee can realize something – and yet I am explaining it. I don’t know why I am telling you this. This is my “bad habit”. I want to forget management and other external activities. I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Let us not miss the significance of the role he wants to play in Radha-Krsna lila.

He says this:

I want to immerse myself and weep bitterly like the gopis do for Krsna. I want to serve Srimati Radhika and be very happy to control Krsna. I want that She will order me, "Be at the door of the kunja and don't let Krsna come in." These pastimes are in my heart.

Read his words again:

I want to serve Srimati Radhika and be very happy to control Krsna.

There is more to say, in commenting on this talk of Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

Let us consider the things Srila Sanatana Goswami said on this topic.

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

We must ask Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

The words of Srila Sanatana Goswami are crystal clear. Srila Sanatana Goswami said the bliss of Sri Radha in the mood of separation is greater than the bliss of union. Who tastes the highest bliss? The hladini shakti is the ultimate ecstatic energy and Sri Radha is Controller of the highest bliss. To taste this bliss, Sri Krsna manifest as Sri Gauranga.

It is to be noted that in this book of Srila Sanatana Goswami this verse of Brhad Bhagavatamrta comes from the lips of Sri Krsna Himself. Sri Krsna speaks these words above (promoda-rasih parinamato etc..). These words praising the bliss of separation as the highest type of ecstasy are spoken by Sri Krsna to Narada.

The words of Srila Sanatana Goswami are not to be disregarded, ignored or negated by crooked logic. True rasikas acknowledge that the bliss of Sri Radha's separation exceeds the bliss of union. To taste this bliss, Sri Krsna appeared as Sri Gauranga. The scriptures say this is so.

Again, I will repeat what I said earlier. If there is no feeling of utter bliss for Sri Radha in Her mood of separation, then why didn't She just get in a chariot and go to Mathura as Srila Govinda Maharaja suggested? Mathura is only half an hour distance from Vrindaban if She were to ride there in a chariot. Was She foolish - this is the implication of what is being said by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja.

To which he might reply that the Form of Sri Radha Who feels separation is only a partial Form of Vrsabhanu-nandini Radhika Herself.

Viyogini Radhika always laments. All gopis lament there, but She especially So who will be meeting with Sri Krsna in Vraja? Vrsabhanu-nandini Radhika Herself. The Radhika who feels great separation for Krsna is Viyogini Radhika. The Radhika who meets with Him in Kuruksetra after a long time, but was not satisfied and thus wanted to bring Him to Vrndavana – and who brought Him on the chariot of Her heart – is called Samyogini Radhika.

Considering these things, we conclude Srila Govinda Maharaja must have been speaking about Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja when Srila Govinda Maharaja said:

I know what is hell, and I have some experience about heaven, but I do not know what is the destination of one who wants to criticize the dearmost associates of Radharani as well as Mahaprabhu Sri Chaitanyadeva. He has not even the smallest idea about Krsna consciousness, especially about the twelve years of Mahaprabhu's living in Gambhira, and the mood of Radharani tasted by Mahaprabhu, the non-different Form of Krsna. Can you say what kind of destination awaits such a person? If the residents of hell see such a person they must be fearful of him and need to make a new hell for him.

What is the thinking of the predecessor Acaryas in regard to this topic of Union and Separation.

Srila Bhaktisiddhanta Saraswati Thakura once revealed the importance of Kuruksetra in a unique way. The words of our guru maharaja were mostly very revolutionary. When I was a beginner with only two years or so in the Gaudiya Math, I was in charge of the Kuruksetra temple. Once, I came to the Calcutta headquarters at the hired house in Ulta Danga for the yearly preaching festival. After the festival I was to return to Kuruksetra. Srila Prabhupada was thinking of opening a "Theistic Exhibition" in Kuruksetra, showing with dioramas how Krishna and His friends came there from Dvaraka, and the gopis came there from Vrndavana.

It is mentioned in Srimad Bhagavatam that during the solar eclipse, they came to bathe in Brahma-kunda, a sacred lake in Kuruksetra. Srila Prabhupada wanted to show that pastime with a diorama, and so the exhibition was arranged. He ordered handbills to be printed, and twenty thousand circulated in the area, inviting people to come for the exhibition.

In this connection, he told us, "You all know that only the bogus, hollow people and men of shallow thinking like Vrndavana." I was very much perplexed to hear this. I had been told that Vrndavana is the highest place of spiritual perfection. I had heard that one who has not mastered his senses cannot enter Vrndavana. Only the liberated souls can enter Vrndavana and have the opportunity of discussing krsna-lila. Vrndavana is for the liberated souls. Those who are not liberated from the demands of their senses may live in Navadwipa, but the liberated souls may live in Vrndavana. Now Prabhupada was saying tha the shallow thinkers appreciate Vrndavana, but a man of real bhajana, real divine aspiration, will aspire to live in Kuruksetra.

Hearing this, I felt as if I had fallen from the top of a tree. "What is this?" I thought. I am a very acute listener, so I was very keen to catch the meaning of his words. The next thought he gave us was that Bhaktivinoda Thakura, after visiting many different places of pilgrimage, remarked, "I would like to spend the last days of my life in Kuruksetra. I shall construct a cottage near Brahma-kunda and pass the rest of my life there. Kuruksetra is the real place of bhajana."

Why? Service is more valuable according to the intensity of its necessity. Shrewd merchants seek a market in wartime because in that dangerous position, money is spent like water, without any care for its value. They can earn more money if a war comes. In the same way, when Srimati Radharani's necessity reaches its zenith, service to Her becomes extremely valuable. According to its necessity, service is valued. And in Kuruksetra, Srimati Radharani is in the highest necessity because Krishna is so close, but Their Vrndavana lila is impossible. in a football game, if the ball is just inches from the goal, but again comes back, it is considered a great loss. In the same way, after a long separation, Krishna is there in Kuruksetra, so the hankering for union felt by His devotees must come to its greatest point, but because He is in the role of a king, they cannot meet intimately. The circumstances do not allow the Vrndavana lila to take place. So at that time, Srimati Radharani needs the highest service from Her group, the sakhis.

Bhaktivinoda Thakura says that in that situation, a drop of service will draw the greatest amount of prema, divine love. In the pastimes of Radha-Govinda, there are two aspects: sambhoga, divine union, and vipralambha, divine separation. When Radha and Krishna are very near to each other, but can't meet intimately, service at that time can draw the greatest gain for the servitors. Therefore, Srila Bhaktivinoda Thakura says, "I shall construct a hut on the banks of Brahmakunda in Kuruksetra and contemplate rendering service to the Divine Couple. If I can achieve that standard where the prospect of service is so high, then there is no possibility of returning to this mundane plane at any time."

According to Srila Sridhara Maharaja, both Bhaktivinoda Thakura and Srila Bhaktisiddhanta Saraswati Thakura had a desire to serve Sri Radhika in Her mood of separation.

Clearly, Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja is of a different mind-set.

July 5, 2006

This is Truth about me. When Dharma in danger I come again and again whatever way you call me.

My True devotee should worship me in form of Radha only. I am Radha first and Krishna second.

Everyone should try to see my splendor glorious beauty through Radha only through my separation.

July 17, 2006

So far i never hard of (so-called) disciples trying to expeed(right word?)(compeet) their superiors!!!!!!!!!

"i know better then him (guru)"----is another trap of falls ego.

So far i heard little about this confidential matters,

there are 2 kinds of lilas going on eternaly: manifest=prakath, and aprakath=nonmanifest to our vision.

Goooouuuraaaaaaanggaaaaaaa!!!!!!!!!!!!!!!!!!

July 17, 2006

This is Truth about me. When Dharma in danger I come again and again whatever way you call me.

My True devotee should worship me in form of Radha only. I am Radha first and Krishna second.

Everyone should try to see my splendor glorious beauty through Radha only through my separation.

-----please,where is this from?+sanskrit?

test

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