don't hear

Devotees should protect their valuable jewel of spiritual love from the clutches of thieves and burglars. In other words, a pure devotee should not describe devotional service and its different analytical aspects to dry speculators and false renouncers.

Srila Rūpa Gosvami mourns in this connection for persons who are in the fire of false renunciation, the dry speculative habit, and who neglect devotional service. Persons who are attached to the ritualistic ceremonies recommended in the Vedas and to the impersonal Brahman cannot relish the transcendental pleasure of devotional service. Sri Rūpa Gosvami advises, therefore, that devotees who have already tasted the nectar of devotion should be very careful to protect devotional service from such dry speculators, formal ritualistic elevationists and impersonal salvationists. Devotees should protect their valuable jewel of spiritual love from the clutches of thieves and burglars. In other words, a pure devotee should not describe devotional service and its different analytical aspects to dry speculators and false renouncers. (More...)

Those who are not devotees can never achieve the benefits of devotional service. For them the subject of devotional service is always very difficult to understand. Only persons who have dedicated their lives unto the lotus feet of the Supreme Personality of Godhead can relish the real nectar of devotion. (More...)

Direct commentaries on the Upaniṣads and Vedānta-sūtra are glorious, but that anyone who follows the indirect path of Śaṅkarācārya's Śārīraka-bhāṣya is certainly doomed.

Since Lord Siva is the greatest soul among the living entities within this material world, his name, Siva, is very auspicious for persons who identify the body with the soul. If such persons take shelter of Lord Siva, gradually they will understand that they are not the material body but are spirit soul. Siva means mahgala, or auspicious. Within the body the soul is auspicious. Aham brahmasmi: "I am Brahman." This realization is auspicious. As long as one does not realize his identity as the soul, whatever he does is inauspicious. Siva means auspicious, and devotees of Lord Siva gradually come to the platform of spiritual identification, but that is not all. Auspicious life begins from the point of spiritual identification. But there are still more duties-one has to understand one's relationship with the Supreme Soul. If one is actually a devotee of Lord Siva, he comes to the platform of spiritual realization, but if he is not intelligent enough, then he stops at that point, only realizing that he is spirit soul (aham brahmasmi). If he is intelligent enough, however, he should continue to act in the way of Lord Siva, for Lord Siva is always absorbed in the thought of Vasudeva. As previously explained, sattvam visuddham vasudeva-sabditam: Lord Siva is always in meditation on the lotus feet of Vasudeva, Sri Krsna. Thus the auspicious position of Lord Siva is realized if one takes to the worship of Visnu because Lord Siva says in the Siva Purana that the topmost worship is worship of Lord Visnu. Lord Siva is worshiped because he is the greatest devotee of Lord Visnu. One should not, however, make the mistake of considering Lord Siva and Lord Visnu to be on the same level. That is also an atheistic idea. It is also enjoined in the Vaisnaviya Purana that Visnu or Narayana is the exalted Supreme Personality of Godhead, and no one should be compared to Him as equal, even Lord Siva or Lord Brahma, not to speak of other demigods. (More...)

The subject matter of Hari-bhakti-vilasa, by Sri Sanatana Gosvami, was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti. This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas. In the first vilasa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilasa, the process of initiation is described. In the third vilasa, the methods of Vaisnava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilasa are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-pūja, worship of the spiritual master. In the fifth vilasa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the salagrama-sila representation of Lord Visnu. In the sixth vilasa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Visnu. In the eighth vilasa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilasa, there are descriptions about collecting tulasi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food. In the tenth vilasa there are descriptions of the devotees of the Lord (Vaisnavas or saintly persons). In the eleventh vilasa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilasa, Ekadasi is described. In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadasi ceremony. In the fourteenth vilasa, different duties for different months are outlined. In the fifteenth vilasa, there are instructions on how to observe Ekadasi fasting without even drinking water. There are also descriptions of branding the body with the symbols of Visnu, and discussions of Caturmasya observations during the rainy season, and discussions of Janmastami, Parsvaikadasi, Sravana-dvadasi, Rama-navami and Vijaya-dasami. The sixteenth vilasa discusses duties to be observed in the month of Karttika (October-November), or the Damodara month, or urja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūja and Ratha-yatra. The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa. In the eighteenth vilasa the different forms of Sri Visnu are described. The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilasa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilasa-grantha are given by Sri Kaviraja Gosvami in the Madhya-lila (24.329-345). The descriptions given in those verses by Krsnadasa Kaviraja Gosvami are actually a description of those portions compiled by Gopala Bhatta Gosvami. According to Srila Bhaktisiddhanta Sarasvati Thakura, the regulative principles of devotional service compiled by Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles. Actually, Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of Vaisnava regulative principles from Hari-bhakti-vilasa. It is Srila Bhaktisiddhanta Sarasvati Gosvami's opinion, however, that to follow the Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in perfect order. He claims that the smarta-samaja, which is strictly followed by caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected from the original Hari-bhakti-vilasa. It is therefore very difficult to find out Vaisnava directions from the book of Gopala Bhatta Gosvami. It is better to consult the commentary made by Sanatana Gosvami himself for Hari-bhakti-vilasa under the name of Dig-darsini-tika. Some say that the same commentary was compiled by Gopinatha-pūja Adhikari, who was engaged in the service of Sri Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta Gosvami. (More...)

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Prakasananda Sarasvati vilified and blasphemed Sri Caitanya Mahaprabhu. Words like brahma, caitanya, atma, paramatma, jagadisa, isvara, virat, vibhu, bhūma, visvarūpa and vyapaka all indirectly indicate Krsna. However, the chanter of these names is not actually attracted to the Supreme Personality of Godhead Krsna and His transcendental pastimes. One may get a little light from these names, but one cannot understand that the holy name of the Lord is identical with the Lord. One considers the Lord's names material due to a poor fund of knowledge. Mayavadi philosophers and the pancopasakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there. They cannot understand the Absolute Truth and its spiritual varieties-name, form, qualities and pastimes. Consequently they conclude that Krsna's transcendental activities are maya. Due to this, one has to directly cultivate knowledge about the holy name of the Lord. Mayavadi philosophers do not know this fact, and therefore they commit great offenses. One should not hear anything about Krsna or devotional service from the mouths of Mayavadi impersonalists. (More...)

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In the Shiva Puranam there is one statement by the Supreme Lord: "In the beginning of the Dvapara Yuga, under My order, there will be many sages who will bewilder the people in general by Mayavadi philosophy." In the Padma Purana, Lord Shiva personally says to Bhagavati Devi: "My dear Devi, sometimes I speak Mayavadi philosophy for persons who are engrossed in the modes of ignorance. But anyone in the modes of goodness who happens to hear this Mayavadi philosophy falls. In the Mayavadi philosophy I say that the living entity and the Supreme Lord are one and the same." (More...)

Prabhupada & Ananda Prabhu: gauḍa-manḍala-bhūmi yeva jane cintamani, tara haya braja-bhūme vasa [

Song 38-

Savarana-Gaura-mahima
(The Glories of Lord Gaurahga )

gaurahgera duti pada ja'ra dhana sampada
se jane bhakati-rasa-sara
gaurahgera madhura-lila jara karne pravesila
hrdaya nirmala bhela ta'ra

je gaurahgera nama laya ta'ra haya premodaya
tare muni jai balihari
gaurahga-gunete jhure nitya-lila tare sphure
se jana bhakati-adhikari

gaurahgera sahgi-gane nitya-siddha kari mane
se jaya brajendra-suta-pasa
sri-gauḍa-manḍala-bhūmi jeba jane cintamani
tara haya braja-bhūme vasa

gaura-prema-rasarnave se tarahge jeba ḍube
se radha-madhava-antarahga
grhe va vanete thake ha gaurahga bale ḍake
narottama mage ta'ra sahga

PURPORT by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

This is a song by Narottama dasa Thakura in praise of the glories of Lord Caitanya. Gaurahga refers to Lord Caitanya, who has a fair complexion. One who has a fair complexion is called gaura, and since Lord Caitanya was very fair, just like molten gold, He was also named Gaurasundara. Narottama dasa Thakura says, gaurahgera duti pada, jara dhana-sampada, se jane bhakati-rasa-sara. Anyone who has accepted the two lotus feet of Lord Caitanya can understand the true essence of devotional service. Devotional service is very difficult. It cannot be understood by any ordinary man. As it is stated in the Bhagavad-gita, out of many thousands of persons who are trying to achieve the perfection of human life, only some actually become perfect and realise the self. And out of many thousands of such self-realised persons, only one can understand Krsna. Without understanding Krsna, how can one engage himself in the service of Krsna? Therefore, the devotional service of Krsna is not an ordinary thing. But fortunately, if one follows in the footsteps of Lord Caitanya (gaurahgera duti pada) by following the path shown by Lord Caitanya-the process of simply chanting Hare Krsna-he can very easily understand what devotional service is. Therefore, Narottama dasa Thakura prays that one take shelter of Lord Caitanya and follow in His footsteps, for then one can understand the essence of devotional service.

Lord Caitanya's pastimes are very pleasing, because the basic principles of Lord Caitanya Mahaprabhu's movement are chanting, dancing, and eating krsna-prasada. He made His headquarters in Jagannatha Puri and would dance, chant, and then immediately call for prasada to be distributed to the devotees. They were so pleased that every day hundreds of men would come to chant and dance with Lord Caitanya. The temple proprietor, the King of Orissa, Maharaja Prataparudra, had an open order to the workers in the temple to supply as much prasada to Lord Caitanya's devotees as they wanted. Therefore, His pastimes are very pleasing-chant, dance, and take prasada. If one is captivated by the pastimes of Lord Caitanya, simply by chanting and dancing and eating prasada, the dirty things in his heart will all become cleansed. The heart of anyone who takes to this movement of chanting, dancing, and eating krsna-prasada will surely be cleansed of all dirty material contamination. Narottama dasa Thakura says, very rightly, gaurahgera madhura-lila, ja'ra karne pravesila, hrdaya nirmala bhela ta'ra: if one wants to cleanse his heart, he must take to the movement of Lord Caitanya-Krsna consciousness.

Lord Caitanya is so nice that one who simply takes the holy name of Gaurasundara, Sri Krsna Caitanya, will immediately develop love of God. Generally, devotees first chant sri-krsna-caitanya prabhu nityananda, for the preliminary process of cleansing the heart is to invoke the mercy of Lord Caitanya, Lord Nityananda and Their associates. Lila means "pastimes." Without associates there cannot be pastimes, so Caitanya Mahaparabhu is always accompanied by associates-Nityananda, Advaita, Gadadhara, Srivasa, and many other devotees. Tara means "his," haya means "it is effected," and premadaya refers to development of love of God. Simply by chanting sri-krsna-caitanya prabhu nityananda one immediately develops love of God. To such a person Narottama dasa Thakura says, "Bravo!" to encourage him in chanting Lord Caitanya's name and dancing. Just as we clap and say, "Bravo!" similarly he says, jai balihari "Very nice, Excellent!"

Then he says, gaurahga-gunete jhure, nitya-lila ta're sphure: if one appreciates the merciful pastimes of Lord Caitanya and feels ecstasy and sometimes cries, this process will immediately help him to understand the pastimes of Radha-Krsna, which are called nitya-lila. The loving affairs between Radha-Krsna are not a temporary things. Here in this material world we can see loving affairs between boys and girls, but that is temporary. That is simply for a few months, a few years, or maybe a little more. But then all that so-called love will go to hell. They are not permanent affairs. But if one really wants permanent love affairs, he must enter into the pastimes of Radha-Krsna. Simply by appreciating Lord Caitanya's movement one can immediately enter into or understand Radha-Krsna's eternal pastimes. One who can understand the transcendental, eternal pastimes of Radha-Krsna reaches the highest perfectional stage of devotional service.

The next line is, gaurahgera sahgi-gane. Sahgi-gane means "associates." Lord Caitanya is always associated: He is not alone. We never see a picture of Lord Caitanya alone. At least there must be Lord Nityananda or Gadadhara Panḍita. Actually, wherever Lord Caitanya was present, many thousands of devotees would assemble. Such devotees, especially those who were His nearest intimate associates, were nitya-siddha. In the devotional line there are three kinds of perfect devotees. One is called sadhana-siddha. This refers to a person who has very rigidly performed the regulative prescriptions and thereby reached the perfectional stage. Reaching the perfectional stage by executing the regulative principles is called sadhana-siddha. There is another kind of devotee who is called krpa-siddha. He may not have executed the regulative principles very rigidly, but by his service mood he is specifically blessed by the spiritual master or Krsna. He is immediately promoted to the perfectional stage. This is called krpa-siddha. Nitya-siddha is one who was never contaminated by the material nature. The sadhana-siddhas and the krpa-siddhas were supposed to have once been in the contamination of material nature, but nitya-siddhas never came into contact with the material nature. All the associates of Caitanya Mahaprabhu are nitya-siddhas, or eternally perfect. Nityananda Prabhu is Balarama, the immediate expansion of Krsna; Advaita Prabhu is Maha-Visnu (He is also visnu-tattva); Gadadhara Prabhu is an expansion of Radharani; and Srivasa is an incarnation of Narada. They are nitya-siddha, or eternally perfect. They were never imperfect. They were never in contact with material contaminati

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Vedanta Sutra is purely compiled by Vyasadeva for the benefit of all living entities in order to understand the philosophy of Bhakti Yoga. Unfortunately, the Mayavadi commentary, Sarirakabhasya, has practically defeated the purpose of the Vedanta Sutra. In the Mayavadi commentary, the spiritual, transcendental Form of the Supreme Personality of Godhead has been denied and the Supreme Brahman has been dragged down to a level equal with the individual Brahman, the living entity. Both of them have been denied the spiritual form of individuality, although it is clearly stated that the Supreme Lord is the One Supreme Living entity, and the living entities are many. Therefore, to consider the commentary of the Mayavadi philosophy on the Vedanta Sutra is always dangerous. The danger is in the false understanding of the living entity as equal to the Supreme Lord. A living entity can thus be falsely directed; and as a result he can never come to his actual position, his eternal activity in Bhakti Yoga. In other words, the Mayavadi philosophy has rendered the greatest disservice to humanity by promoting the impersonal view of the Supreme Lord. These philosophers are depriving human society of the real message of the Vedanta Sutra. (More...)

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In this regard, Srila Bhaktisiddhanta Sarasvati Thakura warns all devotees engaged in broadcasting the Krsna consciousness movement not to speak to the impersonalist Mayavadis who are always determined to oppose such theistic movements. The world is full of Mayavadis and atheists, and the political parties of the world take advantage of Mayavada and other atheistic philosophies to promote materialism. Sometimes they even back a strong party to oppose the Krsna consciousness movement. The Mayavadis and other atheists do not want the Krsna consciousness movement to develop because it educates people in God consciousness. Such is the policy of the atheists. There is no benefit in feeding a snake milk and bananas because the snake will never be satisfied. On the contrary, by taking milk and bananas the snake simply becomes more poisonous (kevalam visa-vardhanam). If a snake is given milk to drink, its poison simply increases. For a similar reason, we should not disclose our minds to the serpent Mayavadis and karmis. Such disclosures will never help. It is best to avoid association with them completely and never ask them about anything confidential because they cannot give good advice. Nor should we extend invitations to Mayavadis and atheists nor accept their invitations, for by such intimate intermingling we may become affected by their atheistic mentality (sahgat sanjayate kamaḥ). It is the negative injunction of this verse that we should refrain from giving anything to or accepting anything from the Mayavadis and atheists. Sri Caitanya Mahaprabhu has also warned, visayira anna khaile dusta haya mana: "By eating food prepared by worldly people, one's mind becomes wicked." Unless one is very advanced, he is unable to utilize everyone's contribution to further the Krsna consciousness movement; therefore on principle one should not accept charity from the Mayavadis or atheists. Indeed, Sri Caitanya Mahaprabhu has forbidden devotees to associate even with ordinary men who are too addicted to material sense gratification. (More...)

Therefore Krsna said that sarva-dharman parityajya mam ekam saranam vraja [Bg 18.66]. This cult, who will understand unless he is devotee? A jnani, yogi cannot understand. It is not possible. Because they are not bhakta, they cannot understand Krsna. Bhaktya mam abhijanati [Bg 18.55]. Krsna never says, "By jnana or by yoga, by karma one can understand Me." No, that is not possible. Therefore jnani, yogi, karmi, they cannot understand. Therefore they are misled. Maya-mohita. Nabhijanati mam ebhyaḥ param avyayam [Bg 7.13]. Tribhir gunamayair bhavaiḥ. Nabhijanati: they cannot understand. Mam ebhyaḥ param avyayam. So Krsna says, therefore, "Preach this cult amongst the devotees." He never said that "Preach this cult amongst the karmis, amongst the jnanis, amongst the yogis." Because they are very unfortunate; they cannot understand Krsna. Mayavadi-bhasya sunile haya sarva-nasa [Cc Madhya 6.169]. One who comes in touch with the Mayavadi... Mayavadi means one who thinks Krsna is also in maya. That is called Mayavadi. "Krsna's body is also maya." They are called Mayavadi. So Caitanya Mahaprabhu warns that mayavadi-bhasya sunile haya sarva-nasa: anyone who listens to the commentary of the Mayavadi philosopher, then his fate is doomed. He is finished. He will never be able to understand bhakti philosophy. It is so poisonous. (More...)

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Prabhupada: They do not know. They have no knowledge. Avisuddha-buddhayaḥ [SB 10.2.32], always impure. Otherwise how they are thinking, so 'ham: "I am same. I am God. I am moving the sun, I am..." Such rascals, they remain always in ignorance. [break] ...no sense that "If I am the same, then why I have fallen down in this maya?" They say, "It is my lila. I have become dog, so it is my lila. I have become hog; it is my lila." [laughs] This is their philosophy. Hare Krsna. [break] (More...)

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The Mayavadis accept the description of the pastimes of the Lord as stories, but actually they are not stories; they are historical facts. Pure devotees accept the narrations of the pastimes of the Lord not as stories but as Absolute Truth. The words mama paurusani are significant. Devotees are very much attached to glorifying the activities of the Lord, whereas the Mayavadis cannot even think of these activities. According to them the Absolute Truth is impersonal. Without personal existence, how can there be activity? The impersonalists take the activities mentioned in the Srimad-Bhagavatam, Bhagavad-gita, and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously. They have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public. The activities of Mayavada philosophy are very dangerous to the public, and therefore Lord Caitanya warned never to hear from any Mayavadi about any scripture. They will spoil the entire process, and the person hearing them will never be able to come to the path of devotional service to attain the highest perfection, or will be able to do so only after a very long time. (More...)

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