Professional Documents
Culture Documents
OF THE
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R AY S
OF THE
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Contents
Rays of
The Harmonist
Gauya Vednta Publications
Krttika 2006
Editorial
r Govinda-Dmodara Stotram
r Bilvamagala hkura
Sdhana
12
Vijayate r Ka-sakrtanam
r rmad Bhaktisiddhnta Sarasvat hkura Prabhupda
17
21
Special Section
29
An Exposition of Bhakti
r rmad Bhakti Pramoda Pur Gosvm Mahrja
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36
40
46
52
58
67
77
82
The Harmonist
Rays of
Published by
under
EDITOR
Trthapda dsa
ASSOCIATE EDITORS
Svm B. V. Nemi
Svm B. V. Tridai
ymar ds
Vaijayant-ml ds
CONSULTANT EDITORS
Sundara-gopla dsa
Vicitra ds
Jaya-gopla dsa
TYPING
Vnd-dev ds
Anupam ds
Dedicated to
CRYA KEAR O VIUPDA AOTTARA-ATA
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LAYOUT
Ka-kruya dsa
Vasanta dsa
PHOTOS & PAINTINGS
ymar ds
Govinda ds
Vsudeva dsa
Madhu-vrata dsa
Vasant ds and Anit ds
TRANSLATION ADVISERS
Svm B. V. Trtha
Svm B. V. Mdhava
Svm B. V. Vana
TRANSLATORS
Svm B. V. Bhgavata
Jva-priya dsa
Prema dsa
Ka-knta dsa
rvsa dsa
Amala-ka dsa
PROOFREADERS
Giridhr dsa
nti ds
ACKNOWLEDGEMENTS
Brajantha dsa
Hari dsa
Majar ds
Kastr ds
Mdhava-priya dsa
Mukunda dsa
STATEMENT OF PURPOSES
1. To protect the vicra-dhr, or current of conceptions, of the svrparpnuga-guru-parampar as presented in the modern age by rla
Saccidnanda Bhaktivinoda hkura (i.e. to uproot opinions opposed to
the genuine conclusions of the r Gauya sampradya).
2. To promote a co-operative effort to preach the message of r RpaRaghuntha in accordance with the last instructions of Prabhupda rla
Bhaktisiddhnta Sarasvat hkura.
Editorial
B
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Verses 2145
by r Bilvamagala hkura
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prabhta-sacra-gat tu gvas
tad rakartha tanaya yaod
prbodhayat pi-talena manda
govinda-dmodara-mdhaveti (24)
prabhta at dawn; gva the cows; sacragat began to wander; tu indeed; tad-rakaaartham in order to protect them; yaod Yaod
Maiy; prbodhayat woke; tanayam her son;
manda gently stroking Him; pi-talena with
the palm of her hand; iti thus (she sang); govindadmodara-mdhava Govinda, Dmodara, Mdhava.
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go-vatsa-blai iu-kka-paka
badhnantam ambhoja-dalyatkam
uvca mt cibuka ghtv
govinda-dmodara-mdhaveti (28)
ambhoja-dala-ayata-akam (r Ka) whose
eyes are wide like lotus petals; badhnantam
bound; iu-kka-pakam the hair on his friends
head; go-vatsa-blai the tail of a calf; uvca
mt Mother Yaod said; ghtv holding;
cibukam chin; iti thus; govinda-dmodaramdhava Govinda, Dmodara, Mdhava.
prabhta-kle vara-vallavaugh
go-rakartha dhta-vetra-da
kraym sur anantam dya
govinda-dmodara-mdhaveti (29)
prabhta-kle at dawn; ogh a multitude;
vara-vallava of excellent cowherd boys;
dhta-vetra-da holding
staffs; go-rakaa-artham
with the purpose of
protecting the cows;
kraym sur called
upon; anantam the
unlimited;
jalaye kliya-mardanya
yad kadambd apatan murri
gopgan cukruur etya gop
govinda-dmodara-mdhaveti (30)
yad when; murri the slayer of the
Mura demon; apatat jumped; kadambt
from the kadamba tree; jala-aye into the
lake; kliya-mardanya to subdue the black
snake Kliya; gop the cowherd men; etya
arrived; gopa-agan the wives of the cowherd
men; cukruu loudly cried out; iti thus;
govinda-dmodara-mdhava Govinda,
Dmodara, Mdhava.
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sarovare kliya-nga-baddha
iu yaod-tanaya niamya
cakrur luhantya pathi gopa-bl
govinda-dmodara-mdhaveti (33)
gopa-bl (when) the cowherd boys; niamya
heard; ium the child; yaod-tanayam the
son of Yaod; baddham bound; kliya-nga
by the snake Kliya; sarovare in the lake; cakrur
luhantya they rolled about; pathi on the path;
iti (cried) thus; govinda-dmodara-mdhava
Govinda, Dmodara, Mdhava.
akrrayne yadu-vaa-ntha
sagacchamna mathur nirkya
cur viyogt kila gopa-bl
govinda-dmodara-mdhaveti (34)
gopa-bl the daughters of the cowherd men;
nirkya beholding; yadu-vaa-ntham the
Lord of the Yadu dynasty; akrra-yne on Akrras
chariot; kila actually; sagacchamnam going
with him; mathurm to the city of Mathur;
cu uttered; viyogt out of separation; iti
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mt-pitbhy parivryam
geha pravi vilalpa gop
(36)
When those who are bound by the laws of birth and death
call the names of Viu, even while happily residing in
their own homes, they certainly become absorbed in
Him. Thus they chant Govinda, Dmodara, Mdhava.
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10
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tyantika-vydhi-hara jann
cikitsaka veda-vido vadanti
sasra-tpa-traya-na-bja
govinda-dmodara-mdhaveti (41)
tyantika completely; haram remove; vydhi
all disease; jannm of the people; veda-vida
those conversant with Vedic wisdom; vadanti
declare; cikitsakam the medicine; na destroys;
bjam the seed; sasra-tpa-traya of the
three-fold miseries of this world of repeated birth
and death (miseries caused by oneself, by others,
ekkin daaka-knanntt
s nyamn daa-kandharea
st tadkrandad-ananya-nth
govinda-dmodara-mdhaveti
(43)
When St-dev, who had been left alone within the forest
named Daakraya, was abducted by the ten-headed
(44)
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12
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What is sdhana?
rla Rpa Gosvm has stated:
nitya-siddhasya bhvasya prkaya hdi sdhyat
Sdhana
by rla Bhaktivinoda hkura
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14
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yukthra-vihrasya
yukta-ceasya karmasu
yukta-svapnvabodhasya
yogo bhavati dukha-h
For one who is moderate in eating and recreation,
balanced in work, and regulated in sleeping and
wakefulness, his practice of yoga destroys all
material miseries.
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16
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Vijayate
r Ka-sakrtanam
Appearing in English for the first time
A lecture delivered by
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
nandmbudhi-vardhana prati-pada prmtsvdana
sarvtma-snapana para vijayate r-ka-sakrtanam
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HARMONIST
17
17
The fire of
r-ka-sakrtana
will achieve
topmost victory
vi
by burning to ashes
ashe
and engulfing
every
ry desire other than
thee desire to serve
r Ka.
The
Vedic
scriptures
describe fire as having seven
tongues, each of a different
colour according to its intensity.
The colours of these tongues
are blackish (karl), deep
smoky purple (dhumina),
white (veta), red (lohit), a mix of
blue and red (nla-lohit), golden
(suvara) and reddish pink like a lotus (padmarga).1
In the same way r Gaurasundara has sung the glories
of the fire of sakrtana, which also has seven tongues.
They are ceto-darpaa-mrjana and so forth. Unless
the fire of sakrtana is kindled and blazes, ones
material existence will not be destroyed at the root, and
salvations highest goal, prema, will never be achieved.
r Gaurasundara describes the fire of sakrtanas
seven tongues using seven similes. He likens (1) the heart
to a mirror, (2) material existence to a great forest-fire,
(3) spiritual welfare to moonlight, or the brightness
of the moon, (4) knowledge to a bride, (5) bliss to the
1
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20
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Remembering
rla Prabhupda
in Separation on His Appearance Day
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22
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If my mentality
of considering r Guru to be
a mere mortal has not vanished
after hearing the krtana
of transcendental instructions
from your lotus mouths,
then my performance of
the limbs of bhakti executed
through the other senses
is futile also.
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24
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First prepare
your ears (develop
transcendental raddh ).
By doing so,
you will attain the
qualification
to hear the siddhnta
of the Bhgavata.
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26
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Centennial Year
O F
28
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B H A K T I
R R PA
of the
Appearance
S I D D H N T
G O S V M
M A H R J A
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29
Centennial Year
O F
30
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RM A D
BH A K TI
Reflecting
Preaching
Excerpts from
A Glorification
Written for the
by
r rmad
pastimes.
The first is his internal (antaraga) bhajana,
which is comprehended only by those of his
disciples whose anarthas have been eradicated.
This principle is indicated in the following
pastime. The damsels of Vraja, who were
afflicted with pangs of separation from Ka,
the embodiment of all nectarean rasa, met
Him at Kuruketra. There, by attracting Him
and bringing Him to their very own place, r
Rdh-kua, they tried to arrange His meeting
with r Rdh during the midday pastimes.
These pastimes take place on the pretext of
performing Srya-pj, the internal, profound
purpose of which cannot be understood by
outsiders. In the same way, many unfortunate
persons like myself, could not comprehend that
on the surface of rla Prabhupdas pastime of
teaching about antaraga-bhajana was another
pastime, which was one of deception.1
1
R R PA
SI DDH NT
G O S V M
M A H R J A
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31
Centennial Year
O F
RM A D
BH A K TI
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R R PA
SI DDH NT
G O S V M
M A H R J A
He has revealed to us that on the banks of Vrajapattana r Rdh-kua are the groves of r Rdhs
prya-sakhs. Furthermore he has informed us of the
speciality of the rpnuga conception concerning r
Rdh-Govindas midday pastimes. In regard to Vrajamaala and Vraja-pattana, by defining the word tadvana from the Talavakra Upaniad, rla Prabhupda
revealed that the twelve forests of Vraja-maala
represent the twelve rasas, and the nine forests [islands]
of Navadvpa, pertain to the nine types of bhakti. And
in explaining the mantra tad-vanam-ity-upsitavyam
he has acquainted us with the worship of Kmadeva. His
special position as the dear associate of r Gaura is thus
illuminated.
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33
Centennial Year
O F
BH A K TI
Abhidheya
Sambandha
rla Prabhupda informed us of
the gifts of sambandha by telling
us about the realm of Absolute
Reality, which is adhokaja, or
beyond direct sense perception. He further informed us of
the supramundane (aprkta)
realm, which exists for those
whose adhikra, or level of
consciousness, is even higher
than that of the adhokaja
realm.
rla Prabhupda, the intimate associate of r Gaura,
revealed the superiority and
speciality of the aprkta
gift received in r svarparpnuga-bhaktivinodas line
as compared with the adhokaja
gift of r Viu Svm and
r rdhara Svm (who is in
r Viu-svms sampradya); r Rmnuja; rman
Madhvcrya (who is the guru of the tattvavds); r
Nimbrkcrya, and other previous cryas.
The gift bestowed by the previous cryas pertains
to the lower division of the spiritual sky. However, the
gift of the higher part, the aprkta (transcendental)
To construct temples,
worship r-vigraha and
enhance the grandeur
of worship all belongs to
the pcartra-patha.
... In the bhgavata-patha,
however, one can constantly
hear, chant and remember
r Haris names, form,
qualities, associates,
pastimes and so on in
vipralambha-rasa.
34
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R R PA
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G O S V M
M A H R J A
Prayojana
The speciality of rla Prabhupdas presentation of
prayojana, the goal, is also unparalleled and without a
second. Goals are of two types false and genuine. The
bestowal (dna) of that goal that is rooted in motives
for dharma, artha, kma and moka is
full of deception. rmad-Bhgavatam
and the previous Vaiava cryas
have explained this. Such benefaction
is completely condemned by r
Gaurasundara and his followers, the
Gosvms.
Our rla Prabhupda flew the
victory flag of bhgavata-dharma,
which is free from all deception,
throughout every region in both eastern
and western countries. He did so in a
yuga when enjoyment is accepted as
bhakti, gratifying the senses as prema,
the insignificant jva as Nryaa, the
body as the tma, the philosophy of
considering and tending to the body
as the self as service, duplicity (or cheating) as truth,
selfishness as generosity and deception of the masses as
the emblem of religion. Furthermore, he did so in an age
when the deceptive philosophy that there are as many
paths as there are opinions has gained international
renown and made immense and extensive impact on the
minds of men who are averse to devotion.
Through both his conduct and precepts he has
communicated that our sole object of worship is the
happiness that is identical to the happiness of the raya.3
Experience of this happiness will vary according to the
bhva of the raya. When there is a stimulus between
the raya and viaya, Their mutual desire to meet with
each other appears. The happiness we aspire for comes
from performing service in the guidance of the sakhs
and majars, who are instrumental in bringing about
Their meeting, thus causing rasa to arise in Them.
By harmonising
pcartra and
bhgavata paths
in an unexcelled way,
rla Prabhupda
demonstrated
how to perform
arcana in pursuance
of krtana.
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Centennial Year
O F
RM A D
BH A K TI
elected Nectarean
(1)
36
(2)
(3)
One who, birth after birth has accumulated bhaktiunmukhi-sukti, or spiritual merits leading to
bhakti, will, in one birth, come face to face with
the devotee of r Ka, r Guru, by r Kas
mercy. By the mercy of that ka-bhakta (r
Gurudeva) one hears ka-kath from his mouth
and gradually experiences the appearance of
devotion in ones heart. By the light of the sun, one
sees the sun. Similarly, in the light of the sdhus
mercy one can comprehend the sdhus svarpa
(eternal nature), and an acute hankering awakens
to engage in hari-bhajana in the shelter of his lotus
feet.
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(4)
(5)
(6)
(7)
R R PA
SI DDH NT
G O S V M
M A H R J A
Advice
message of eternal, supreme auspiciousness. The
association of such persons is always to be rejected,
no matter how enjoyable it is.
(8)
(9)
One cannot understand that the association of nondevotees brings utter inauspiciousness until, as a
matter of fortune one achieves the pure devotees
mercy, which results from r Kas grace.
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37
Centennial Year
to cheat a blacksmith regarding iron1 and one is
bound to be cheated of his own welfare.
38
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O F
RM A D
BH A K TI
(23) Those who take shelter at the lotus feet of a sadguru with a desire to do hari-bhajana should
simple-heartedly follow r Gurudevas instructions
with their body, mind and words. If they fail to
drive extraneous desires from their hearts, the
prohibited endeavours for karma and jna will
present numerous deterrents to remaining on the
path of uddha-bhakti.
R R PA
SI DDH NT
G O S V M
M A H R J A
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The
of
40
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Karuaya-avatra Kalau
Compassionate Avatra
Kali-yuga
Translated into English for the first time
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42
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In the age of Kali all the jvas have short lives, are
lazy and possess an intelligence that is riddled with
sinful desire. They are always agitated by obstacles and
troubled by sickness and lamentation. The is were
wondering how, in such a condition, the jvas could
attain true welfare. The terrible condition of the human
race in Kali-yuga has been described in the Twelfth
Canto of rmad-Bhgavatam. r ukadeva Gosvm
told Parkit, As the days in Kali-yuga pass by, religion,
truthfulness, cleanliness, forgiveness, compassion, life
span and memory will gradually diminish.
We are gradually realising this. In Kali-yuga, a person
will adhere to a religion in name only. One who tells the
truth will not be able to fill his belly. Cleanliness will not
exist at all because public places, hotels, restaurants and
shops will be full of the most degenerate people with
the vilest tendencies. The merit of forgiveness will be
forgotten; one who is forgiving will be considered timid
44
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An
Exposition
as delineated
T
46
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of Bhakti
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48
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The consciousness that is saturated with kabhakti-rasa, the condensed liquid essence of
integrated transcendental emotions, cannot be
attained even by spiritual merit accumulated over
millions and millions of births. Indeed, there is only
one price to attain it intense greed. If it is available
anywhere, one must purchase it immediately. (r
Caitanya-caritmta, Madhya-ll 8.70)
There are two types of rgtmik-bhakti: (1) kmarp (conjugal relationship in which ones every
endeavour is solely for Kas happiness) and (2)
sambandha-rp (relationship in which one identifies
as Kas parent or friend).
The unprecedented and renowned kma-rp-bhakti
exists within the Vraja-devs alone. Premaiva goparmana kma ity agamat prathm ity auddhavdyo
peyata vachanti bhagavat-priy the sublime,
pure transcendental prema of the gops which consists of
offering all of ones senses solely for Kas pleasure is
known traditionally as kma. Therefore, even those like
Uddhava, who are already so dear to Bhagavn, desire
this kma-rp prema.
Kubja had sdhrai-rati (general attachment to
Ka). She did not possess this kma-rp-rati (selfless
conjugal attachment to fulfilling Kas desires).
Learned scholars accept that although externally her
love resembled prema, factually it was not. In kmarp-bhakti (pure conjugal devotion), which is transcendental, there is not even a scent of desire to satisfy
ones own senses.
In a rgtmik-bhaktas pure self-conception, he
thinks, I am Kas father or I am Kas mother.
This is sambandha-rp rgtmik-bhakti and it
is based on relationship. The word vaya in the
statement sambandhd vaya from rmadBhgavatam (7.1.31) simply indicates relationship.
We should know that the cowherd men of Vraja are
included within this type of rgtmik-bhakti. The
gopas are prominent as rgtmik-bhaktas because
they completely lack knowledge of Kas majesty.
Rgtmik-bhakti is twofold: sambandha-rp and
kma-rp. It therefore follows that rgnuga-bhakti
is also twofold: sambandhnuga and kmnuga. In
describing one who is qualified to perform rgnugabhakti rla Rpa Gosvm says:
rgtmikaikaniha ye vraja-vsi-jandaya
te bhvptaye lubdho bhaved atrdhikravn
tat tad-bhvdi-mdhurye rute dhryadapekate
ntra stra na yuktica tallobhotpati lakaam
vaidha-bhaktyadhikr tu bhvvirbhvanvadhi
atra stra tath tarkam-anuklam-apekate
Only one who has a genuine greed to attain the
bhvas of the Vrajavss, who are steadfast in
rgtmik-bhakti, is eligible to perform rgnugabhakti. When one hears about the sweetness of
the sentiments of Vrajavss, such as Nanda and
Yaod, from the Bhgavatam and other scriptures,
an intense longing within ones heart to attain those
moods without depending on the regulations of
stra or on logic is a symptom of arising greed. As
long as bhva has not been aroused, one is eligible
for vaidh-bhakti only and therefore one must
depend upon the injunctions of stra and on logic
that supports and encourages the practice of bhakti.
(r Bhakti-rasmta-sindhu 1.2.2913)
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r Rpa Gosvm
of Ka should serve under the guidance of His
associates present in Vraja, and their followers, with
his present, physical body in which he performs
sdhana and also with his internally conceived
perfected body (siddha-rpa) that is suitable for
rendering ones cherished service to Ka. (r
Bhakti-rasmta-sindhu 1.2.2945)
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Prajpati Brahm,
and Virocana
by r rmad Bhaktivednta Vmana Gosvm Mahrja
52
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Indra
Ulterior Motives
These instructions of Lord Brahm descended through
the succession of generations and were heard by the
demigods and demons. They began to discuss among
themselves: We will seek out that tma, having
attained which one can master all realms and obtain all
desirable things.
Indra, the king of the demigods, and Virocana,
the king of the demons, approached Lord Brahm
to receive knowledge of the soul (tma-vidy). They
did not approach in a mood of friendship for each
other, but in a mood of competition for knowledge.
They presented themselves before Lord Brahm with
sacrificial firewood in their hands.
For thirty-two years they stayed at the house of
their guru, Prajpati Brahm, while observing a vow of
celibacy (brahmacarya). At the end of that time, Lord
Brahm asked them why they had come. They replied,
You once said that for one who knows the tma who
is beyond piety and impiety, who is ever youthful, who is
not subject to death, and whose vows and words always
comes to pass (satya-sakalpa) all the opulence of
the universe comes in his possession. We have stayed
with you in order to realise that imperishable soul.
Lord Brahm told them, The personality whom
great yogs, who are free from the desire to enjoy sense
objects, see with their eyes, is that very tma. He is
fearless and an immortal spiritual entity.
Unable to understand the meaning of this statement,
Indra and Virocana inquired, O Lord, where in our
bodies, as seen reflected in water or a mirror, is the
tma?
Lord Brahm said, The soul is indeed visible in the
whole substance (the body). Go and look at your tmas
in vessels of water, and then come and tell me whatever
you dont understand about them.
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Improper Hearing
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Proper Deliberation
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There is no miserliness in
r Guru and Vaiavas
distribution of mercy.
Different results are reaped
according to the qualification
of the recipients.
6. Sincerity is the key
Many have the idea that they can obtain perfection
without performing sdhana. If the disciple does not
make any advancement in bhajana even after residing
with the guru for a very long time, then he will become
suspicious of the gurus qualification. He will declare
that sad-guru, who is in fact genuine, has no potency.
He does not understand that the obstacles that have
arisen in his sdhana-bhajana are due to his lack of
one-pointed concentration, resulting from his previous
desires (anybhila).
There is certainly a reason why a magnet placed
between two pieces of iron attracts one and not the other.
[In the same way one disciple advances as a result of
the training he has received from a bona fide guru, and
another does not.] The reason is that one is a devotee of
Bhagavn, free from all selfish desires, and the other is
contaminated like rusty iron because he is addicted to
gratifying his senses and desirous of extraneous things.
One is a servant and the other is a mere imitator of a
servant. Even though both a mango tree and a neem tree
grow on the bank of the Gag and take the same water,
the mango tree satisfies everyone with its deliciously
sweet fruits, whereas the neem tree bears bitter fruit,
thus displaying its inborn ungentle nature.
There is no miserliness in r Guru and Vaiavas
distribution of mercy. Different results are reaped
according to the qualification of the recipients. By
taking shelter of the same guru, one person can become
acquainted with ka-tattva, whereas another can
demolish the conclusions of bhakti.
Translated from r Gauya Patrik,
Year 7, Issue 5 (August 1956)
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sa jyt ka-caitanya
r-rathgre nanarta ya
yensj jagat citra
jaganntho pi vismita
All glories to r Ka Caitanya, who danced in front of the
chariot of r Jaganntha. Seeing Him dance, not only was
the whole universe astonished, but Lord Jaganntha Himself
became amazed. (r Caitanya-caritmta, Madhya-ll 13.1)
r rmad Bhaktivednta
Trivikrama Gosvm Mahrja
on 17th July 1988
at r Uddhraa Gauya Maha,
Chuchur
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Faultless Lust
We see that the behaviour of Ka and the gops resembles the behaviour of men and
women in this world. Ka
became happy by enjoying the
gops through His senses, and the
gops senses were also gratified,
so how is it love? tmendriyaprti-vch tre bali kma.
Why isnt it called lust?
The gops are never motivated
by a desire to enjoy their own
senses; their only desire is to give
pleasure to Kas senses. Now,
you may argue that since Ka
enjoyed with them, isnt it lust?
But the fact is that Ka is such
an Entity that His lust is love. Our
lust certainly is not.
Kas lust is faultless. The type of auspiciousness
He can bestow upon one whose service He has enjoyed
is incomparable. We cannot bestow that kind of favour
upon anyone we enjoy. What kind of auspiciousness can
a husband bestow upon his wife by enjoying her? But
what can Ka not do for one whose slightest service
He has accepted? Ptan, for example, applied poison
to her breast and went out to kill Him. She shrewdly
displayed maternal affection, saying, O Bb, O my
darling boy, come, have some breast milk. Although
her affection was full of duplicity, Ka reciprocated
and gave her the position of a mother in Vaikuha.
Is this possible for us? Any of us? We cant liberate
even ourselves from this material world, what to speak
of liberating someone else from it and granting them the
happiness of service in Vaikuha. If Ka can liberate
a deceitful person like Ptan from this material world
and instate her as mother in Vaikuha, what will
If Ka can liberate
a deceitful person like Ptan
from this material world
and instate her as
mother in Vaikuha,
what will He not give
to His dearest beloveds?
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Mahprabhu
melted even stones
with His love.
He went to
llantha and
displayed such love
that the stone
melted.
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function of the soul in the tiger, bear and all others in the
Jhrikhaa forest was awakened. Trees oozed honey. All
became astounded and danced in prema, forgetting all
enmity. The entire universe became overwhelmed by the
love of Mahprabhu.
In the same way Mahprabhus flood of love came to
Pur Ratha-ytr and as a result, each soul attained his
constitutional perfection. Not only the universe became
overwhelmed by His prema, but Lord Jaganntha, the
supreme, complete Soul, was also overwhelmed by it as
He sat on His chariot. We are partial, atomic spirit, and
therefore it is not surprising that the glorious pastimes of
the Absolute Spirit astound us. But Lord Jaganntha Himself
is that Supreme Spirit! How can He be amazed? Maybe that
is also an exaggeration. But it is not.
In tattva, both Mahprabhu and Jaganntha are the same
Absolute Truth. Here, it is appropriate to refer to Ka as
Jaganntha because Jaganntha is Dvrakdha, the King
of Dvrak city. He who manifests His aivarya-prema
Even if we were to
personally witness
Mahprabhus dance,
we would not understand
the first thing about it
without receiving
His blessings.
We would simply observe
its external features
and wonder, Oh, what
special dance is this?
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Please now give your one-pointed attention to hearing the narration of the Ratha-ytr festival in which
r Caitanya Mahprabhu danced enchantingly. (r
Caitanya-caritmta, Madhya-ll 13.23)
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The Power of
Prema-nma-sakrtana
A lecture delivered on r Dmodarakam Verses 4, 5 and 6
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If we do not
contemplate the prema
of Mother Yaod
and the vraja-gops
for Ka and how
it controls Him,
we will not be able
to achieve it.
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I do not wish
for millions
of benedictions.
I only want that
Your exquisitely
beautiful face
manifest
in my heart.
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Like a flash of lightening, the form of Ka manifested for a split second in the heart of Satyavrata Muni,
and he fainted. Then, overwhelmed by anxiety, he
began to weep and describe what he saw in his samdhi
darana the beauty of Ka. If we tried to describe
Him, our description would not be accurate. We can only
truly describe Him when we have actually seen Him,
even if it is only a glimpse. And even then, no material
words suffice.
So Satyavrata Muni is saying laka-lbhai I do
not wish for millions of benedictions. I only want that
Your exquisitely beautiful face manifest in my heart.
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Abundant Mercy
Satyavrata Muni felt hopeless, because he could not perform sdhana-bhajana, and consequently was bereft
of Kas direct darana. I should die right now, he
thought. Suddenly a joy entered his heart and he smiled.
He prayed, Oh, I see that r Ka is causelessly
merciful, and that all of His associates are also causelessly
merciful. Their mercy showers everywhere.
Only mountains cannot receive mercy. Rain falls
on the head of a mountain, but then it flows down
the mountain and collects in a ditch. For one who has
the following mood, however, rain (or mercy) can be
retained.
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
Thinking oneself to be even lower and more
worthless than insignificant grass that has been
trampled beneath everyones feet, being more
tolerant than a tree, being without pride and offering
respect to everyone according to their respective
positions, one should continuously chant the holy
name of r Hari. (r ikakam 3)
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reaching
P the Message of
&West
rman Mahprabhu
in the East
r rmad Bhaktivednta Nryaa Gosvm Mahrjas Preaching Tour, Summer 2006
by Svm B. V. Mdhava
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Kiora-ka Prabhu
Compiled by Sundara-gopla dsa
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Gauya Maha in
Birmingham, England,
recalls: Kiora-ka Prabhu was completely dedicated
to rla Gurudeva, and was a true example of loyalty to
rla Gurudevas siddhnta and mood. He would never
be brought to compromise in this regard. He was also
one of the most helpful devotees I have ever met. He not
only was eager to help but was able to help.
Although Kiora-ka Prabhu was very skilled,
he never sought recognition for his work and never
considered himself superior to anyone.
Our previous cryas have said that as a minimum
one should perform bhajana without committing
apardha (e.g. apardha-nya haye laha kanma1). Kiora-ka Prabhu exemplified this: he was
always kind and respectful to everyone.
While we are sad at the loss of our dear godbrothers
personal association, we are at the same time gladdened
to remember his outstanding qualities and his exemplary
dedication to serve the mission of r Caitanya
Mahprabhu under the guidance of rla Gurudeva.
rla Gurudeva always had great affection for Kioraka Prabhu. Upon hearing about his dear disciples
departure from this world, rla Gurudeva said, I am
showering my heartly blessings upon my dear most
Kiora-ka Prabhu. He had so much faith in me, served
me in so many ways, and now he has taken shelter with
Ka. Ka will certainly arrange for Kiora Prabhu to
continue to perfect his sdhana and bhajana.
Kiora-ka Prabhu left this world on the most
auspicious day of rla Bhaktivinoda hkuras
appearance. He was behind his computer when he left
his body. On the computer a video of rla Gurudeva
was playing.
rpada Kiora-ka Prabhu k jaya!
duramati agati,
satata asate mati,
nhi sukti laba lea
r-vndvana,
yugala-bhajana-dhana,
the karala upadea (3)
duramati wicked; agati without a purpose;
mati thoughts; satata permanently; asate in
the unreal; nhi there is no; laba lea a fraction,
or tiny particle; sukti pious activities; karala
upadea does instruct; dhana wealth; bhajana
devotional service; yugala r Rdh-Ka; the
in that; r-vndvana r Vndvana.
niramala gaura,
prema-rasa sicane,
prala jaga-jana a
so carambuje,
rati nhi hoyal,
royata vaiava-dsa (4)
sicane showering; jaga-jana everyone in
the world; niramala spotless; prema-rasa the
mellows of pure love; gaura Gaurga; prala
fulfill; a hopes and aspirations; so those;
vaiava dsa Vaiava dsa; royata lamenting;
nhi not; hoyal have developed; rati deep
spontaneous attachment; canmbhuje lotus feet.
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U S $7. 9 5
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