This photograph was taken at the Maha-mantra
temple in Penang, Malaysia, a few days before Srila Narayana Maharaja
left for Australia. He visited this temple to have darsan
of the deity of Srila Bhaktivedanta Swami Srila Prabhupada.
Murwillambah, Australia: April, 26, 2005
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
[The following talk was a prelude to the series of classes Srila
Narayana Maharaja gave on Raya Ramananda Samvada in Murwillumbah,
Australia, the first city of his official 2005 summer preaching tour,
and it took place in one of his disciples' homes.]
I want to tell something in brief. A human being must have a goal
of life. If you have no goal of life you are an animal not
only an animal but a foolish animal a donkey. It is not I who
am telling you this; our scriptures are telling it. Make an aim and
object of your life. In ordinary life we choose an occupation. We
consider, Should I be a doctor, should I be an engineer, should
I be this or that? Then we proceed.
Lord Sri Krsna is very merciful. He has given His mercy without any
cause or reason by placing us in this human body, the body that is
just suitable for becoming a devotee. We want to be happy in this
world, but there is no happiness for anyone except devotees. There
is also no happiness for a third-class devotee; one must be an uttama-adhikari.
The madhyama-adhikari struggles, but the uttama-adhikari can reconcile
all matters and always be happy like Sri Sukadeva Gosvami.
The material body is a bag of urine, stool, blood and so many other
abominable things. We should know that anything we try to do by this
body, like being healthy, wealthy and very happy, cannot be successful
in the end. If you are now young, you may seem to be happy. Some happiness
may be there, but very soon it will transfer into suffering. Your
body will become old and after some time all its beauty will go. Happiness
will go and so many diseases will come. Even doctors will not be able
to help you. Then, at the time of death, whatever you have collected
by this body, such as wife, children and wealth, cannot be taken with
Pure devotion to the Supreme Lord has been elaborately discussed in
the Srimad-bhagavatam, the Vedas and the Upanisads. Svetasvatara Upanisad
yasya deve para bhakti
yatha deve tatha gurau
tasyaite kathita hy arthah
[Only unto those great souls who have implicit faith in both
the Lord and the spiritual master are all the imports of Vedic knowledge
Yasa deve para-bhakti what is para-bhakti? It is the prema-bhakti,
the development of bhakti up to gopi-bhava. In Srimad-bhagavatam,
Sri Caitanya-caritamrta, and in the books of our Gosvamis it has been
dharmah projjhita-kaitavo tra paramo nirmatsaranam satam
vedyam vastavam atra vastu sivadam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate tra krtibhih susrusubhis tat-ksanat
[Completely rejecting all religious activities which are materially
motivated, this Bhagavata Purana propounds the highest truth, which
is understandable by those devotees who are fully pure in heart. The
highest truth is reality distinguished from illusion for the welfare
of all. Such truth uproots the threefold miseries. This beautiful
Bhagavatam, compiled by the great sage Vyasadeva [in his maturity],
is sufficient in itself for God realization. What is the need of any
other scripture? As soon as one attentively and submissively hears
the message of Bhagavatam, by this culture of knowledge the Supreme
Lord is established within his heart. (Srimad-bhagavatam 1.1.2)]
Srimad-bhagavatam has revealed the real parama-dharma (supreme religious
principle) of the living entity:
nigama-kalpa-taror galitam phalam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah
[O expert and thoughtful men, relish Srimad-Bhagavatam, the
mature fruit of the desire tree of Vedic literatures. It emanated
from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become
even more tasteful, although its nectarean juice was already relishable
for all, including liberated souls. (Srimad-bhagavatam 1.1.3)]
The explanation of the essence of all nigama, that is, the instructions
of Vedas, Upanisads, Puranas and so on was given personally by Sri
Vyasa in Srimad-bhagavatam and it is told here in this verse. Srimad-bhagavatam
consists only of rasa (transcendental mellow taste, as in a most tasteful
fruit). That rasa was situation in Goloka Vrndavana. Sri Sukadeva
Gosvami went there in the form of the parrot Suka and, by tasting
that fruit with his beak, that nectar became more nectarian. By the
medium of our guru-parampara, that fruit then came to Earth, and we
should try to taste it.
Srila Vyasa compiled the Vedas and then divided it into four parts,
and in them he gave so many important instructions. He compiled Brahma-sutra,
Mahabharata and many other authorized Vedic literatures, but he was
not happy. In the meantime his guru Narada Muni came and told him,
You have composed all the Vedic scriptures, so why do you look
Srila Vyasadeva replied, Oh Gurudeva, I dont know.
Narada said, You have given importance to kama (sense gratification),
artha (economic development), dharma (mundane religiosity) and moksa
(impersonal liberation), but you have not written about the sweet
pastimes of Lord Sri Krsna. Have you written how Mother Yasoda bound
that Supreme Lord?
"No, I know nothing about that."
"Have you written that Sri Krsna placed His flute and peacock
feather at the lotus feet of Srimati Radhika and told Her, I
cannot repay your love and affection. Have you written Gopi-gita,
Bhramara-gita and other such topics?"
"No, I don't know these topics."
Sri Narada said finally, "You should meditate, and then all these
topics will enter your heart.
Service to Sri Krsna in the same manner that the gopis serve Him
this is the main object of our life. If you read Raya Ramananda Samvad,
you can know these truths. There, Srila Raya Ramananda told Sri Caitanya
Mahaprabhu that prema-bhakti is best, and to explain the process to
achieve it he said:
kriyatam yadi kuto pi labhyate
tatra laulyam api mulyam ekalam
janma-koti sukrtair na labhyate
[Pure devotional service in Krsna consciousness cannot be had
even by pious activity in hundreds and thousands of lives. It can
be attained only by paying one price that is, intense greed
to obtain it. If it is available somewhere, one must purchase it without
delay. (Caitanya-caritamrta Madhya-lila 8.70)]
This is raganuga-bhakti. If there is a great desire and mood to serve
Krsna with love and affection, then vraja-bhakti can be achieved.
Raya Ramananda gradually discussed dasya-rasa, sakhya-rasa and vatsalya-rasa,
but Sri Caitanya Mahaprabhu was not fully satisfied. He said, I
want to hear more, and Raya Ramananda began to talk about madhurya-prema,
and Sri Caitanya Mahaprabhu then said, This is certainly the
highest, but I still want to hear more. Raya Ramananda then
said, In this world I have never heard or known of anyone asking
this question: 'What is after this?" Mahaprabhu wanted
him to tell about the gopi-prema in the heart of Srimati Radhika.
Prema-bhakti is of two kinds: one is sambhandatmika, the loving service
of associates like Nanda Baba in the parental mood, those in the mood
of friends and servants. The second kind is kamatmika (madhurya-rasa)
What is kamatmika? It is the mood of a paramour, the prema-bhakti
of the gopis. This is also of two kinds: sambhoga-mayi (a direct amorous
relationship with Krsna) and tat-tad bhava icchamayi (the desire to
experience Srimati Radhika's sweet bhavas.) Tat-tad bhava icchamayi
is the very highest achievement for the living entity. I am telling
this so you will know the goal of your life. You cannot imagine the
height of its elevated nature, and actually there is no equivalent
English word for it, but still I am telling you something about it.
Sambhogatmika is the loving service of Krsna's associates like Lalita
and Visakha. Tat-tad-bhava icchamayi is the service of the manjaris,
who are headed by Sri Rupa Manjari. If Srimati Radhika is happy, Rupa
Manjari is happy. If Srimati Radhika laments, Rupa Manjari laments.
Sometimes Lalita, Visakha and others like them, although superior
in rank to the manjaris, approach Rupa Manjari, Rati Manjari and Lavanga
Manjari and ask, May I come into the kunja now? Rupa Manjari
and other manjaris have some special secret services. They can always
be present during Sri Krsna's most confidential pastimes with Radhika,
but Lalita and Vishaka cannot. They have to get permission from these
In Sri Caitanya-caritamrta it is written:
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
sada hrdaya-kandare sphuratu vah saci-nandanah
["May the Supreme Lord who is known as the son of Srimati Saci-devi
be transcendentally situated in the innermost chambers of your heart.
Resplendent with the radiance of molten gold, He has appeared in the
Age of Kali by His causeless mercy to bestow what no incarnation has
ever offered before: the most sublime and radiant mellow of devotional
service, the mellow of conjugal love." (Caitanya-caritamrta Adi-lila
Sri Caitanya Mahaprabhu is Lord Sri Krsna Himself, having taken the
mood and complexion of Srimati Radhika, and he came to give unnatojjvala-rasam
sva-bhakti-sriyam. He did not come to give unnatojvala-rasa, the mood
of Radhika, Lalita or Visakha. That mood is reserved for them. Krsna
came in the form of Caitanya Mahaprabhu, appearing in the womb of
Sacimaiya, to give the beauty of unnatojvala rasa. What is that beauty?
It is manjari-bhava (also known as bhava-ullasa-rati) (*See endnote
Another two verses have been told in this connection:
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
[The loving affairs of Sri Radha and Krsna are transcendental manifestations
of the Lords internal pleasure-giving potency. Although Radha
and Krsna are one in Their identity, They separated Themselves eternally.
Now these two transcendental identities have again united, in the
form of Sri Krsna Caitanya. I bow down to Him, who has manifested
Himself with the sentiment and complexion of Srimati Radharani although
He is Krsna Himself. (Caitanya-caritamrta Adi-lila 1.5)]
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
[Desiring to understand the glory of Radharanis love, the wonderful
qualities in Him that She alone relishes through Her love, and the
happiness She feels when She realizes the sweetness of His love, the
Supreme Lord Hari, richly endowed with Her emotions, appeared from
the womb of Srimati Saci-devi, as the moon appeared from the ocean.
(Caitanya-caritamrta Adi-lila 1.6)]
Lord Sri Krsna personally came to taste all the varieties of moods
of Srimati Radhika madana (Her highest moods of meeting and
separation combined) and also modan (Her mood of meeting). He also
has no modana, so He has something to gain in that connection as well.
We are not going to discuss madana, modana or the gopis' moods now
only the beauty of the gopis' moods, which Sri Caitanya Mahaprabhu
came to give. Our aim and object is to be under the guidance of Rupa
Manjari and to serve Sri Sri Radha and Krsna.
This is the highest mood possible for the jiva, but we should not
imitate it or blindly follow. We will have to wait, and begin from
vaidhi-bhakti. It is stated in Srimad Bhagavatam:
sravanam kirtanam visnoh
arcanam vandanam dasyam
[Hearing and chanting about the transcendental holy name, form, qualities,
paraphernalia and pastimes of Lord Visnu, remembering them, serving
the lotus feet of the Lord, offering the Lord respectful worship with
sixteen types of paraphernalia, offering prayers to the Lord, becoming
His servant, considering the Lord ones best friend, and surrendering
everything unto Him (in other words, serving Him with the body, mind
and words)these nine processes are accepted as pure devotional
service. (Srimad-bhagavatam 7.5.23)]
In this connection Srila Rupa Gosvami has written:
adau sraddha tatah sadhu-
sango 'tha bhajana-kriya
tato 'nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
["In the beginning one must have a preliminary desire for self-realization.
This will bring one to the stage of trying to associate with persons
who are spiritually elevated. In the next stage one becomes initiated
by an elevated spiritual master, and under his instruction the neophyte
devotee begins the process of devotional service. By execution of
devotional service under the guidance of the spiritual master, one
becomes free from all material attachment, attains steadiness in self-realization,
and acquires a taste for hearing about the Supreme Personality
of Godhead, Sri Krsna. This taste leads one further forward to attachment
for Krsna consciousness." (Bhakti-rasamrta-sindhu 1.4.15-16)]
When attachment (asakti) to Krsna matures, then bhava-bhakti manifests:
krd asau bhava ucyate
[When devotional service is executed on the transcendental
platform of pure goodness, it is like a sun-ray of love for Krsna.
At such a time, devotional service causes the heart to be softened
by various tastes, and one is then situated in bhava [emotion].
(Caitanya-caritamrta Madya-lila 23.5]
Bhava is the semblance, or the first stage, of prema. After you reach
the stage of prema in Goloka Vrndavana, your prema will increase to
the stages of sneha, maan, pranaya, raga, anuraga and bhava, and finally
to mahabhava.*(see endnote 2)
Srila Vyasadeva and Sri Sukadeva Gosvami told about the sweet pastimes
of Sri Krsna, from top to bottom, in the 10th canto of Srimad-bhagavatam.
Then, in the 11th canto they taught the process to realize those pastimes.
In Caitanya-caritamrta also, Krsnadasa Kaviraja Gosvami first revealed
the aim and object of life. Then at last, in Raya Ramananda Samvad,
when Sri Caitanya Mahaprabhu heard Raya Ramananda's conclusion that
Srimati Radhika's madhurya-rasa as the highest goal and He fully accepted
that, He then asked how one can achieve it. Raya Ramananda replied
that without being under the guidance of the gopis and following their
footsteps one cannot attain the direct service of Sri Sri Radha and
Even Laksmi tried, and tried and tried, but she failed. The Dvijapatnis
(the wives of the brahmanas) came to Sri Krsna in the forest and told
Him, "We will return home. We will serve You here." Krsna
assured them, "Go now, and in your next birth you may be gopis."
The Dandakaranya sages and the Sruti-caris (personified Vedas) also
followed in the footsteps of the gopis, and they also later on took
birth as gopis.
I have told this in brief and I have explained to you the elevated
goal, but begin from sraddha, faith. (*see endnote 3)
If you have some bhakti but no sadhu-sanga, your bhakti will decrease.
I have seen so many who left sadhu-sanga and thus became weak, weaker
and weakest. If you think, Only I am a sadhu; what is the use
of other sadhus?" this means you are unfortunate. Some sannyasis
thought like this and they left sadhu-sanga, and then they became
householders. Moreover, they turned against Lord Krsna.
Try to realize all these truths and begin from sraddha. Engage in
sravanam and kirtanam, hearing and chanting about Lord Sri Krsna,
and always give importance to sadhu-sanga. This will increase and
develop your bhakti. Without this, your bhakti will disappear.
[*Endnote 1: bhava-ullasa rati Generally, devotees of
the same mood and who are enriched with similar desires naturally
share suhrd-bhava, intimate friendship, with each other. That is why
the love and affection that Lalita and the other sakhis have for Srimati
Radhika is called suhrd-rati. When their suhrd-rati is the same as
or slightly less than their Krsna-rati (affection towards Sri Krsna),
this is called sancari-bhava (a temporary emotion that is compared
to the waves that swell and then return to the ocean of their permanent
emotion of the mood of Krsna's beloveds). In other words when this
suhrd-rati becomes equal to the waves in the ocean of their prominent
affection for Krsna, it is a sancari-bhava. However, in the case of
the manjari-sakhis, their suhrd-rati (for Sri Radha and everything
connected with Her), which abundantly exceeds their krsna-rati and
which constantly increases by the moment due to their full absorption
in it, is called bhava-ullasa-rati. This is a special feature of madhura-rasa.
Of the five types of sakhis, only the nitya sakhis and prana sakhis,
who are known as manjaris, have this bhava-ullasa-rati as their permanent
emotions (sthayi-rati). It is no longer just a sancari-bhava. These
manjaris nurture an abundance of sneha, tender affection, for Radhaji.
It is seen that creepers are always endeavoring to embrace trees,
but the leaves, flowers and buds (manjaris) of the creepers do not
even slightly try to embrace the trees directly. When a creeper embraces
a tree, the joy of those flowers, leaves, and manjaris automatically
increases. In Sri Vrndavana Srimati Radhika stands supreme among all
gopis. She is famous as the kalpa-lata (the creeper that fulfills
every desire) of love for Sri Krsna. Some of Her sakhis have the nature
of leaves, some are like flowers, and some like manjaris. That is
why they are always eager for Srimati Radhika to meet with Krsna,
and are carried away by the bliss of Their union. (Srila Narayana
Maharaja's commentary on Venu-gita, verse 7)
Endnote 2: sneha that stage when prema, attaining a state of
excellence, intensifies one's perception of the object of love and
melts the heart. When sneha is enkindled in the heart, there is no
quenching of the ever-new thirst for seeing the beloved.
Maan that stage of prema in which sneha reaches exultation,
thus causing one to experience the sweetness of the beloved in ever
new varieties (Ujjvala-nilamani 14.96), and when the nayika assumes
an outward demeanor of pique which turns into transcendental anger
and indignation arising out of jealous love.
Pranaya that intensified stage of prema when maan assumes a
feature of unrestrained intimacy known as visrambha, or confidence
devoid of any restraint or formality. This confidence causes one to
consider one's life, mind, intelligence, body, and possessions to
be one in all respects with the life, mind, intelligence, and body
of the beloved.
Raga 1) an intensified stage of prema in which an unquenchable
loving thirst (prema-mayi trsna) for the object of one's affection
(Sri Krsna) gives rise to spontaneous and intense absorption in one's
beloved, so much so that in the absence of the opportunity to please
the beloved, one is on the verge of giving up his life; 2) when pranaya
is experienced in the heart as immense pleasure. If by accepting some
misery there is a chance to meet with Krsna, then that misery becomes
a source of great happiness. And where happiness affords no opportunity
to meet with Krsna, that happiness becomes the source of great distress.
anuraga an intensified stage of prema as defined in Ujjvala-nilamani
(14.146): "Although one regularly meets with and is well-acquainted
with the beloved, the ever-fresh sentiment of intense attachment causes
the beloved to be newly experienced at every moment, as if one has
never before had any experience of such a person."
bhava 1) loving emotions; a particular mood of love in which
the devotee serves Krsna. 2) an intensified stage of prema which in
Ujjvala-nilamani has been equated with maha-bhava, which occurs when
anuraga attains a certain stage of exhilaration and relish. This can
be experienced and relished only by anuraga itself and by no other
bhava. When anuraga is adorned with the inflamed and exciting sattvika
passions like molten gold and reaches its climax in Srimati Radhika,
becoming identical with Her very temperament and dispositions, it
is called bhava.
mahabhava the most mature stage of prema.
Endnote 3: Sraddha is confident, firm faith that by rendering
transcendental loving service to Krsna one automatically performs
all subsidiary activities. Such faith is favorable to the discharge
of devotional service." (Caitanya-caritamrta Madhya-lila 22.62)
Editorial Advisors: Sripad Madhava Maharaja and Sripad Brajanath dasa
Editor: Syamarani dasi
Transcriber and Typist: Vasanti dasi