1:02Thank you.

1:28Krishnaya Krishna Bhaktaya, Tad Bhaktaya Namunama, Anandali Lamaya Vikrahaya, Hema Baddibhyats Chavisunduraya, Tasma Mahapremara Sapradaya, Chaitanya Chandraaya Namunama, Namaste, Chaitanya Chandraaya Namunama, Namaste, Chaitanya Chandraaya Namunama, Namaste. Bhakti-hāvinī-lāp-hāp-hāra-lāk-sak Jīp-tā-shtakāma-diklāraṁ komāne Vipā-māhitam shānam prapāna

2:16Brindeya namaste-cha Brindeya namaste-cha

2:26Govinda-dāma-dāma-dāma-dāma-dāvezi

2:31Govinda Dhamma Taramadavetis Govinda Dhamma Taramadavetis Govinda Dhamma Taramadavetis That was He Krishna, He Adama, He Sakethi Govinda Dhamma Taramadavetis Shamsundar Shikhanda Shikhar Smaraha Smurvi Manavara

3:10Radhekar Sikoma Makripandithe Supriyachana Kinkarin Kuru Tavayvasmi Tavayvasmi Na Jivami Twayabana

3:35First of all, I offer my Satsang Dandavad Kuspanjali, my heart like flowers thousands of times at the lotus feet of my holy master, my supremely worshipable spiritual Gurudev Secondly, I have for my pranam thousands of times at the lotus feet of my Param Gurudev to Srila Prabhupada and to all of our Sri Rupanuga Gaudiya Guru Parampura.

4:20And finally, for my pranam, to all the assembled Vaishnavas and Vaishnavis, Vanchakalpaturupasakvasanupadpakinamparapna Vaishnavi Bihuram.

4:31Shri Gurudevaki.

4:44By the causes, myself, Sri Guru and Gauranga, today we are observing this most blessed, pure, transcendental occasion,

4:59that is Sri Guru Purnima Mahama Otsavaki.

5:14This festival is the day of the appearance of Sri Krishna Dvaipayana Veda Vyas.

5:26His name is Sri Krishna because he is the incarnation of Krishna himself.

5:35His name is Dvaipayana because he was born on an island, a dweep, in the midst of the Jamuna River.

5:48just in Mathura in between Mathura Madhuvan and Lohavan so if you will come to Brajmandu Parikrama then every year we go there and have the darshan of that island so his name is Dvaipayana born on a deep and his name is Veda Vyas Vyas means the divider originally there was one Veda Yajur Veda but in Kalidug at the end of Dvarpayug and the beginning of Kalidug Srila Vyasadeva knew that the memory of the Brahmanas would gradually be lost.

6:31It would go down. And so he divided the one Veda into four so that some Brahmanas, they could be the authorities on this branch of the Veda, this branch, this branch, and so on. So he divided it into the Rig Veda, Sama Veda, Yajva Veda, and Atarava Veda. And the mantras which are left over, from that he made the Puranas.

6:57He compiled the Vedanta Sutra, the Mahabharata, and within the Mahabharata he gave Bhagavad Gita. So in this way he served his Gurudev, Sula Narad Muni, very intensely, with great endeavor.

7:20The word Vyas also means diameter.

7:24In a circle, the line that touches both sides and passes through the middle is called Vyas. So because Srila Vyasadeva, he is focused on the center of existence, Sri Krishna, and his vision, he could see the spiritual world and also the living entities who are conditioned in the material world. He's touching both sides.

7:51So his name is Sri Krishna Dvaipayan Veda Vyas. So on this day, it is traditional that one should perform Vyasapuja, the worship of Vyasadeva. and also one's whole guru parampara it is by the mercy of all the great vaishnavas and great sages that transcendental knowledge comes to this world in the brahma samita it is described how in the spiritual world the transcendental knowledge is always pure because there's no Maya there and between the spiritual world and the mature world there is the Viraja river so this side of the

9:00Viraja river there is there are three gunas the three gunas so this the transcendental knowledge it cannot mix with three gunas so the rishis see Krishna sends the great sages into this world and they make an intense endeavor by taking shelter of Vishuddha Sattva, by being absorbed in their sadhana and they experience within them the Vishuddha Sattva, the spiritual energy of the transcendental realm.

9:36So taking shelter of Vishuddha Sattva, the rishis make a very hard endeavor to manifest the transcendental knowledge on this side of the Viraja river. So though the transcendental knowledge is unfailing and unfaltering, on the other side of the Viraja river, on this side of the Viraja river, transcendental knowledge is always unstable.

10:07So, Krishna said that the knowledge comes down in the Guru Parampara, but over a long period of time, gradually the knowledge becomes lost because on this side of the Viraja river, It's very unstable. And therefore, we are indebted to those great personalities who have been sent to this world by the Supreme Lord Sikrishna, who come again and again and establish the correct Siddhanta.

10:38So Srila Vyasadeva, they are all representatives of Srila Vyasadeva, the conclusion that he has given in the Vedas. And they are all worshipped on this day.

10:51Some people think that the Vyasapuja is the worship only of your own guru. But actually, Vyasa Puja is the day when Sri Guru engages all of his Anogatjan, those who are under his guidance, in the worship of his own Guru Purampara. This is the meaning of Vyasa Puja.

11:17Just like a garland, there are so many flowers, but if you pull out one, then the garland is broken. So in the same way, without the unbroken chain of the realized masters, then the transcendental knowledge, it cannot reach us in this world. So it's necessary to honor all the members of our Sri Guru Parampara.

11:40Not only on this day do we honor those in our line, but also in all the four Vaishnava Sampradayas.

11:49So according to the ancient Padati that was followed by Chaitanya Mahaprabhu and Nityananda Babu, on this day we worship the Panchapancakam, five Panchakams. And since the time of Chaitanya Mahapavu, the Gaudiyas have had two Panchakams in order to honor Chaitanya Mahapavu and his associates. So Panchakam means a group of five personalities. So the first Panchakam is the Krishna Panchakam.

12:25So in the middle you can see there is Krishna, that's one, and plus four other personalities. Here is Chattu of Yuha, quadruple expansion of Vasudeva, Sankarshan, Prajumna and Aniruddha. Then there is the Vyas Panchakam, the worship of Srila Vyasadeva and the four main disciples to whom he entrusted the four Vedas. Paila Rishi, Jaimini Rishi, the Angira Rishi and the Vaisampayan Rishi.

13:08These are the four rishis entrusted with four Vedas by Vyasade. So, Krishna Panchakam, Vyasa Panchakam, then Acharya Panchakam. Acharya Panchakam means to worship the main founding acharyas of the four Vaishnava Sampradayas. So, in the Brahma Sampradaya, it is Madhu Acharya. In the Sri Sampradaya, Ramanuja Acharya. In the Rudra Sampradaya, Vishnu Swami. and in the Chattu Sampradaya, Four Kumaras Sampradaya, it is the Nimbaditya.

13:47So four Acharyas and Shukadeva Goswami, the speaker of Srimad Bhagavatam, makes the panchakam, the third panchakam. Then the fourth panchakam is called Sanakadi Panchakam. It's the worship of the four Kumaras and along with Visvakseyn. Visvakseyn is an associate of Lord Narayan whose worship removes all obstacles. And then the fifth panchakam is your own guru and four generations going back.

14:19So at least your five generations beginning with your own guru, they are worshipped. So these were the five traditional panchakams that were worshipped since ancient times. And especially this was followed by Chaitanya Mahapur, Nitenanabu, Srivastakur.

14:40And since the time of Mahaprabhu, our Acharyas have been given two more panchakams.

14:48One is the tattva panchakam, the panchatattva.

14:53Shri Krishna Chaitanya Prabhu Nityananda Shri Adwaita Gadada Shri Vasadi Gura Bhaktarana.

14:57Of course, the panchatattva themselves are not going to do the tattva panchakam puja. So after them, to honor them, that has been given. And then upasya panchakam. Upasya panchakam means who is our object of worship, Guru, Gorgadadha and Radha Krishna. Of course, Gorgadadha are Radha Krishna, but our upasya is Radha Krishna. They manifest as Gorgadadha and the via medium through which we approach them is Gurudev himself.

15:34So these are the seven panchakams you can see here whose puja was just performed.

15:46Perhaps you know that just before this day, Nityananda Bhagavad Gita arrived in Navadvipa and he was hiding in the house of Nandanacharya.

16:01And the Chaitanya Mahaprabhu, that is our Gaurasunda Nimai Pandit, he had never seen him before in this incarnation. And he sent Haridas Thakur and Sivas here and there, oh a great personality has arrived in Navadvipa, go and find him. And they looked everywhere but they could not find him. So when they returned, then Nemai Pandit, he got up and he immediately went from Srivastakur's house directly to the house of the garden of Nandanacharya in Isudhyan, where Nityananda Bhugu was sitting in meditation.

16:39And then there was a beautiful meeting of Sishi Gornitai for the first time in their manifest lila here. So you must come everyone to Navadri Dham Parikrama and visit all these places.

16:56So, Chaitanya Mahaprabhu knew that the next day would be Guru Punima, the Vyasa Puja day. Now, even though it's the duty of persons in all ashrams, whether they're brahmacharis, grihasthas, vanaprasthas or sannyasi, it is especially important that all sannyasis and brahmacharis must perform this Vyasa Puja ceremony in accordance with this tradition. And so Mahaprabhu, that time being a Grihastha and seeing Nityanandapu, he was not a sannyasi, he was actually an avidut, but he was playing the role as a brahmachari because his name is Nityananda Swarup.

17:51So Swarup is the name of a brahmachari who serves a sannyasi whose name is Tirtha. You see, each of the names of the sannyasis, they have brahmacharis which are connected with them. So, for example, the name of a brahmachari who is serving a sannyasi called Bharati is Chaitanya.

18:14So, because Nityanabu was the servant of Lakshmi Pati Tirtha, so his brahmachari name was Surup. Nityananda Surup. And he had a danda and kamandalu, brahmachari danda and kamandalu, water pot also. So Mahapu went to him Considering that he should be the one Nityanapu should be the one To actually manifest the Vyasa Puja And they'll all participate in it So Chaitanya Mahapu asked Oh Nityananda Gosai Tomorrow is Guru Purnima Where will you conduct your Vyasa Puja ceremony?

18:55So then Nityanapu looked around And he took the hand of Shiva's Thakur He said in the house of this Brahmin So then our Gaurasondar said to Srivastakur, Oh, this is a very big responsibility. Now you have to be the host of Nitinanda Wu's performance of the Vyasa Puja.

19:20Srivastakur said, It is no difficulty at all. I have in my home everything which is necessary. I have the picture of Srila Vyasadeva. We have flowers, we have the tambul, we have the upavit, the Brahmin threads. We have all the paraphernalia for puja. The only thing that I don't have is the padati.

19:44Padati means the manual on how to perform the puja. But I know someone who has it, one of my neighbors has it. I'll go and borrow it from him.

19:55So then the next day, all the devotees assembled in the Siva Sangha, in the courtyard of Siva's Thakur. There was a beautiful portrait of the Seal of Yasadeva, all the paraphernalia that was there. He had the padati, everything was arranged like this, but in a full scale.

20:18Now, with modernization, everything becomes miniaturized. I remember the cell phone used to be this big. Yeah. So everything was ready. And Sivastakur, he took a garland in his hands and he gave the garland into the hand of Nittai and said, oh, Nitinanda Prabhu, please offer this garland to Srila Vyasa Deva and begin the Vyasa Puja.

20:49So then Nityananda Prabhu, he took the garden in his hands and he said, yes, yes, yes, yes. And then Shivastakur was saying, begin, begin the puja. It's time to begin the puja now. We're all waiting.

21:05And Nittai was just saying, and he was mumbling something to himself that Shivastakur, he couldn't hear, he couldn't understand.

21:16So then Shivastakur said, what to do? I cannot order him around. So let me go and speak with the Gorsundha. So then he went to Chaitanya Mahaprabhu and said, Oh, your Nittananda, I asked him to begin the purge and offer the garland. But he is not giving it. So then Chaitanya Mahaprabhu said, All right, let me take care of this.

21:39Then Chaitanya Mahaprabhu walked up to Nittanabhu and as soon as Chaitanya Mahaprabhu approached Nittai, then Nittai took the garland and put it around Chaitanya Mahaprabhu. Gauru Premananda!

21:54Why? Why? Because It is Krishna the Supreme Lord Who empowers everyone Krishna is the original The Guru And he expands as Balaram or Nityananda Prabhu Who is the Supreme Lord himself In the mood of his own servant And so we say that

22:27Baladeva or Nityananda Prabhu

22:30Is the Akhanda Guru Tattwa But the origin of everything Krishna is the origin of everything One cannot know the supreme truth One cannot have the darshan of the supreme personality face to face Just by giving very learned discourses You cannot see, realize that supreme truth by great intelligence or even by so much study of the Vedas.

23:13That supreme truth is only revealed to that person to whom he reveals himself.

23:20So Prabhupada Sula Bhaktisthan Suttakuri commented on this verse. He said, quoting Srimad Bhagavatam, As he said in Srimad Bhagavatam Just as by pouring water on the root of a tree All the branches, leaves and flowers get the benefit Or just as by giving food to the stomach Then all the pran and all the senses are benefited So similarly, by worshipping Bhagavan Swayam The Supreme Personality of Godhead The worship of everyone else is included in that So to prove this point, on the Vyasa Puja day,

24:01Sri Guru Tattva, Akhanda Guru Tattva himself, Nitta Nanabhu, gave the galan to Chaitanya Mahaprabhu.

24:08Satchinandan gohari kee jai. So this very ceremony we are honoring today.

24:25The seat, the asana of Sri Guru is called Vyasa San. It means that that person who is performing the service of training, the disciples on the path of pure bhakti, he cannot represent his own idea.

24:49It is Vyasa-san. Those who sit on the Vyasa-san have to represent the darshan, the vision of Vyasa-dev himself.

25:00So the history of that darshan of Vyasa-dev has been given in the beginning of Srimad Bhagavatam.

25:13Perhaps you know Srila Vyasadeva. He was in his Samyaprasa ashram in the Himalayas, Bhadrakashram. And he was not feeling satisfied. Even though he divided the Vedas into four and presented the Puranas, the Upanishads, the Vedanta Sutra, the Mahabharata and Bhagavad Gita, he was still not satisfied. and he was thinking why and just then his gurudev naradamuni came there and he gave pranam to his gurudev and offered him asana and some water and sweet words and then sat before his guru so gurudev could understand his heart naradamuni said are you happy can a person who accepts the body to be the soul ever be happy? What does that mean? It means that the soul is our identity,

26:19who we are, and the body is external. It is not the self. So by serving the body, the soul can never become satisfied. So in the same way, Srila Vyasadeva had written on many many subjects in Vedic literature, but he had not written in In such a way to express the exclusive glories of see Krishna in Vrndavan and especially of Radhika and Bharaja Gokis.

26:54And so Krishna can only be satisfied when Radhika has been fully glorified.

27:03And therefore in comparison to this essence of all transcendental knowledge many things he had written. They were really quite external and superfluous. So when Narada Rishi posed this question, can the self be happy by identifying with the body? Then Vyasadeva replied to him, He said, O Gurudev, That means that, O Gurudev, just as the sun travels throughout the whole universe and sees everything externally.

28:01So Gurudev, you are traveling everywhere in the universe and you see everything outside. And just as pran, vayu, the air is traveling inside everyone and sees everyone from the inside. So you are also in the heart of everyone and you see inside. So Gurudev, your vision is outside and inside everywhere.

28:27So I was fixed in performing vows. and in the compiling and meditation on the vedic literatures i'm not as i'm bathed in that i'm absorbed in that but not as a new numb new numb means something lacking insufficiency there is a deficiency in me not as the new numb may alam bichakshwa bichakshwa means describe it Oh Gurudev Describe what's wrong with me What's lacking in me What am I missing in my life So then Nadrishi very lovingly Chastised his disciple Vyasadev He said The meaning is You have almost Not described at all

29:41The glories of Bhagavan Have the glories of See Krishna's loving intimate pastimes With his highest devotees In the Nikunjas of Vrandavan On the bank of Jumun and Giraj Govardhan Being described in the Bhagavad Gita Have you seen? In the Mahabharata Have you seen? In the Mahabharata Or Vedanta Sutra Or in the Rig Veda How Radharani is weeping and crying And speaking in the madness of separation To a bumblebee the real essence of love has not been expressed you have not described the supreme glories pure glories of Krishna almost you've almost said nothing he said something but not deeply expansively on the supreme subject

30:55how can a soul be satisfied if they have not satisfied the Supreme Lord Sikrishna. So because you have not satisfied Krishna by your writing, by the Shastra that you have manifest, therefore, I think, in my opinion, your darshan is kilam. Kilam means lacking. So Vyasa Dev said, what is the new nam? What is lacking in me?

31:28He said, your darshan, darshanam kilam. Your vision is lacking. And why is your vision lacking? Because everyone's vision is exactly proportionate to the degree to which they have or not satisfied Krishna.

31:47See Krishna said, I reciprocate with everyone and therefore the satisfaction or the completeness of the vision of any person is exactly proportionate to the degree to which they have satisfied the Supreme Lord. So then Narada continued to chastise Śrīla Vyāsadeva. He said, meaning is, O Vyāsadeva, you've described how to do karmakanda, how people can do various yagyas to go to heaven.

32:50You've described about mukti, liberation. So you've spoke on so many subjects. But this is the point. Tatanyata kinchana yadbivakshita. Whatever you desire to describe. Prithat drishah, which is separate in vision from the supreme truth si Krishna.

33:13Then what happens? Na kai chit kvapi ca dusthita mati. It makes the consciousness of the living entity dusthita. To realize the supreme truth, you have to go into samadhi in trance. One has to have a completely still consciousness. But any talk, any description on any subject other than Krishna, makes one have dusthita mati, not sthita, dusthita, oscillating consciousness.

33:46So all these subjects described in the Vedas, which are related to the three gunas, and to dharma, artha, karma and moksha, which are not actually the dharma of the jiva, which are not related to the supreme absolute truth, advaya jnan paratattva, the non-dual reality. All those discussions, they make your consciousness oscillate. And due to this oscillation of consciousness, what happens when the consciousness is not steady?

34:18The instability of consciousness is the actual ontological foundation of all anarchists.

34:30Why are we in illusion? Because the consciousness is unsteady. Why do we have attachments? Because the consciousness is unsteady. The unsteadiness comes from Rajagun, the mode of passion.

34:43And so the Anartha means Chaitan Dharma Avarnamai Vritti. This is the definition of Anartha, the unwanted worthless things.

34:56Chaitan Dharma. Chaitan means consciousness. Dharma means the nature.

35:00We are souls. We have a Chaitan Dharma. We are conscious living beings. But we feel as if we are this meat machine, this physical body. Very strongly we identify with the physical body and the senses. So our Chaitan Dharma is covered. Avarnamai. Avarnamai. And Vritti means the movement of the consciousness. So anarta, the unwanted things that need to be removed, that is called Chaitan Dharma Avanamayi Vritti.

35:37The movements of your consciousness, of your citta, the subconscious mind, the movements of the citta, which bring about the covering of our spiritual nature. So all discussions, except for the discussions of Krishna, they cause a Dushthita Mati, this oscillation. And then we experience, I need this, I want that, so many desires and attachments.

36:07So Naradrishi says, And a person whose consciousness is unsteady, then they are exactly like a boat on the water, just being blown away here and there in different directions by a strong wind.

36:33you can see you go into the street and ask anyone what's the purpose of your life oh my purpose is whatever to become a lawyer my purpose is to become a social media influencer my purpose is to make lots of money gambling on the stock market or whatever people have just all types of ideas but as they go through their life they go this way then they change their mind and then they want to go this way and then go this way.

37:06And lifetime after lifetime, they're just wandering around in the material world like a boat which is blown by a strong wind here and there. They have no guiding star. They have no fixed value system by which they can ascertain which way to go. They don't understand the telos. That is the teleology of their own soul.

37:31Just like a seed has the telos to grow into a tree. So the soul has a purpose. but they have no idea what is the purpose of my soul so Narada Rishi was chastising Vyasadeva by reading your Vedas then someone thinks oh my goal is to have many many children by doing this Yajna my goal is to go to heaven and enjoy with the Apsaras like Urvashi and Menaka and Rambha my goal is to become a king or an emperor and so on so they become confused so now Rishi was justizing Vyasadeva just see how humble Vyasadeva is the Srimad Bhagavatam is the magnum opus of the of Sula Vyasadeva and in the very first canto he gives

38:28the story about how his guru was correcting him, beautiful pastime but he is very humble to give these things so now Rishi told Vyasadeva Oh yes, you've made a chaos, chaotic situation. Why?

39:07You've explained a Dharma which is Jogupsita. It is to be condemned. It is contemptible. Why? Because these performers of Vedic rituals to go to heaven and enjoy the senses and then again fall down to earth and so on. This is not auspicious for the soul. So Jogupsitam Dharma. It's a contemptible Dharma that you have written about.

39:36Prithanu Shashata.

39:38Swabhava Rakthasya Mahan Vyatikramaha.

39:41You've made a great Vyatikram. A great transgression. Because Swabhava Rakthasya. That means the living entities, they are those who are attached to their own Swabhav. So let us say Vyasadeva has written about different paths in the Vedas. But in the Gita, in the end of Gita, there he is put.

40:13Leave all these other dharmas and surrender to me, Krishna is saying. So Vyasadeva has written this and he's written something about Bhakti. But, because you have given everyone all these other options, they're not going to choose bhakti. Because they're attached to their own nature, they'll choose the option which is most in line with their conditioned nature.

40:41So, And therefore, if a sadhu will come, a sadhu will come to town and say, Oh, leave these fruitive activities, this path of karma, leave this path of jnan, leave this path of yoga, astanga yoga, and surrender to Krishna. Nivarnam jana means they tell them, give up these things. Then, namanyate tasya, those persons attached to their own, the conditioned nature, they will not accept that person's good instructions.

41:19Why? Because they will say, no, we are following the Vedas. it's written here we are following the Vedas that have been compiled by Vyasadeva so this is what Narad Rishi is saying to Vyas they'll all use an authority to follow their own mental speculations and if anyone gives them good advice they'll use the authority to reject that good advice of others it's amazing so there are many many verses in this Narad Vyasambad if we'll go through them one by one it will take the whole week in this the end of this long discussion see Narada Rishi he had explained to Vyasadeva his own experience how he became perfect how he attained his perfect spiritual body

42:27that was free to wander anywhere within the material and spiritual worlds playing on his Veena And he said to Vyasa Dev, I meditated on a mantra.

43:00And this mantra is a sound, but the sound has a murti.

43:12And also no murti. Murti means form. So here the meaning is, this sound vibration, even though it appears like a sound vibration, it actually has a spiritual form. And when one is purified, he will experience the spiritual form of Sikrishna in this sound vibration. That they are non-different actually. Abhinatham, nama namino. Mantra, amurtikam.

43:41Now, amurtikam means this form is no form. That means no material form. It's a spiritual form. And Murti also means hard, solid, hard. So Amurticam means the form that this mantra will manifest to you will be very soft and sweet, Brijanda Nandan, Krishna of Vrindava.

44:09And if you'll remember this mantra, Yadjate Yagya Purusham, this is the method of worshipping the Yagya Purush. That here Yagya means the Supreme in Joy. Bhaktaram Yagya Tapasam. So actually Krishna is the supreme enjoyer. No one enjoys more than Krishna. So it is not about Yagya Purush, the Maha Vishnu or like that. It means Supreme Lord Sikrishna.

44:44He said, when you do this, then you'll get the Samyag Darshan. Your previous Darshan was Darshanam Kilam. It was a deficient, insufficient Darshan. By chanting this mantra, you'll get Samyag Darshan, complete Darshan of the absolute truth. So Narada gave mantra and he blessed Vyasadeva and then he flew away playing on his Veena.

45:15And Srila Vyasadeva, he sat and he began to remember the mantra given by Sri Guru.

45:25Bhakti yogi na manasi samyak pranihite male apasyam purushat punam mayam chattar apasrayam.

45:36It is said in Srimad Bhagavatam, then Vyasadeva, he brought his mind into a state of complete restraint. Samyak pranihite, samyak pranihite, completely restrained his consciousness, amale, and his consciousness was completely pure.

45:58By bhakti yoga, by devotion, surrender, it is absurd that the tiny living entity can realize the unlimited Supreme Lord. But when the living entity follows Vyasadeva's example and he thinks, he gives up the vidya buddhi. Vidya buddhi means the idea that I know something.

46:29If we remember mantra thinking I am very smart, I know many things, nothing will happen. To remember the mantras, diksha mantras given by Gurudev and maha mantra, one has to give up vidya buddhi, I know nothing and surrender and pray for the deity of the mantra to mercifully by his own sweet mercy reveal himself.

46:53In this way, Vyasadeva went into trance and he realized the Porna Purush. Here the indication is Radha Porna Shakti Krishna Porna Shakti Maan. Bhagavan is not Porna complete unless he is with the Porna Shakti. So here Porna Purush means Radha and Krishna. He realized the pastimes of Krishna. He realized the pastimes of Radha and Krishna and the Brajagopis.

47:25And also, he saw that Maya was always under the control of Krishna and afraid, shy to come before him. He saw that there were countless living entities floating in Maya, in illusion.

47:48The living beings who are covered with Anātas in this world, They can be transferred from the material energy into the spiritual world simply by hearing the sattvata-sumitta, that is Srimad Bhagavatam. So what Vyasadeva saw, then he dictated it to Ganesha, it was written down and that was how the eternal Srimad Bhagavatam, Srimad Bhagavatam is not new, he did not compose it.

48:23Only Vyasadeva became the instrument for the manifestation of the eternal Srimad Bhagavatam in this world. And by hearing that Srimad Bhagavatam, one becomes free from all Abhadra, inauspiciousness. Here, inauspiciousness especially means Namaparad. And when a person is free from Namaparad, then when they chant,

48:47Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama.

48:55What happens?

49:18When a person chants the pure holy name, then they hear the Veena. The vibration of the strings of Narad Muni's Veena. And then they experience like Amrita nectar falling from the sky. And the beautiful form of Radha Raman appears before it, along with Radhika. This is called the Shuddha Nama, Mantra Murti Amurthikam, the Swaroop of the mantra.

49:48So Srila Vyasadeva had this realization and he imparted that to Madhavacharya. And in this way it came down through our Guru Prampura. And Sri Guru, that pure Vaishnava who sits on the Vyasan, the seat of Srila Vyasadeva today, becomes the conduit, the channel through which that same message of Vyasadeva comes to us by which we can become free from all Nama Parada and realize the beautiful pastimes of Radha and Krishna and Gopis in Vrindavan.

50:27So on this day we worship Vyasadeva and all the representatives of Srila Vyasadeva. Another synonym, a synonym for Vyasapuja, Sri Vyasapuja

50:45is Shri Guru Pada Padme Padyar Panam.

50:53This is the synonym of Shri Vyasa Puja.

50:57Shri Guru Pada Padme,

50:59that means the lotus feet of the Guru who is decorated with Sri.

51:08Sri means the highest treasure, Radha Dasyam.

51:15So, Shri Guru Pada Padme

51:18means at the lotus feet of that Guru who is decorated with the highest beauty of Radhika's service, Padyarpanam. Padya means, you know Padya? It means when you wash the lotus feet of a respectable person. The water that you offer to wash the lotus feet of a respectable person is called Padya. So Sri Vyasa Puja, one synonym of that is Sri Guru Padme Padyarpanam, The offering of Paddha to Sri Guru.

51:58What is the meaning? Because many times you may have seen or you may have heard that on the Vyasa Puja day, then the disciples, they bathe the feet of Guru. Then they take the Charnamrita and sprinkle it on their head so they drink Charnamrita like this. So what is the meaning of this Paddha Arpanam?

52:19Is it because Sri Guru on his way to the temple room, his feet got covered in dust and so we have to wash them? Is that the meaning? No. The Paddyarpanam, the offering of Paddyar to the feet of a person, is the method by which that revered personality reveals his Manobishta to another soul.

52:52Here Mano means the heart. And Abishta means the most cherished desire. The most cherished desire of the heart. So that is called Manobishta. So this ceremony of bathing the lotus feet of Guru Or as we do puja Is the system, the process By which a transcendental person Infuses his manobhishtha Into the heart of the person who is offering the pādhya This is the meaning So Srila Nārtam Das Thakur has said Shri Chaitanya Manobhishtha Sthāpitam ye nabhūtale When will Sri Lurupa Goswami part?

53:42Give me the shelter of His lotus feet.

53:45Sri Lurupa Goswami is that extraordinary person

53:48who established in this world the mission to fulfill Mano Bishta. The innermost heart desire of Chaitanya Mahaprabhu. So Chaitanya Mahaprabhu's Mano Bishta

54:00is Sri Radhaya Pranayama Hima

54:04to realize and reveal the glory of Radharani's love.

54:21To give to others a completely, purely sweet, human-like, devoid of any sense of awe and reverence and opulence and bhagata godhood, Swarasiki, spontaneous flow of service to Radha and Krishna in the Astakalya Lila. This is the Mano Bhishtha of Chaitanya Mahapur To reveal the glories of Radhika's love Shri Radhya Pranayam Mahima Premaras Anirjas The essence of Premaras And Tevala Madhurya Mai Swarasiki Upasana To distribute And so all the great Acharyas That was realized by Rupa Goswami And then passed down And it is the innermost heart's desire The Manobhishta of every Acharya So the actual meaning of Vyasa Puja

55:14Is Sri Guru Pada Padme

55:18it is the day upon which we offer padhya we wash the lotus feet of Shri Guru or the day upon which we pray that the manobhishtha the innermost heart's desire that Mahapu revealed in the heart of Rupa Goswami will be revealed to us and thereby we become satshisha a bona fide disciple because there is no such thing as a bona fide disciple who did not realize the manobhishtha the innermost cherished desire of his Guru's heart.

55:58So yesterday we began to discuss the glories of Guru as they are described by Srila Vishnathagitako in his Guru Vastaka. We discussed the first verse, then the second verse. I want to just add something to our discussion of the second verse.

56:20Maha Prabhu Kirtana Nritya Gita.

56:27The Sri Guru is always absorbed in the kirtan glorification of Sri Chaitanya Mahaprabhu.

57:08Srila Krishna Das Kavaraj Goswami Pad said

57:11That the pastimes, the beautiful pastimes of Sri Krishna, they are Amrita Sa, the essence of immortal sweet nectar.

57:22Tara Shata Shata Dara, and these pastimes are unlimited. They are flowing in hundreds of streams. Dasa Dike, Tohe Jaha Hoi Te. The Leela of Krishna is flowing in hundreds of streams in all ten directions. North, south, east, west, and then the corners and up and down. Everywhere. Ten directions. But if there's a stream, there are streams of water, they have to be coming from somewhere.

57:54A great reservoir. So say Chaitanya Leela Hoi, Sarovara Akshay. There is an Akshay Sarova. An unlimited, inexhaustible reservoir that is called Chaitanya Leela. In other words, these unlimited streams, hundreds of streams of Krishna, Radha Krishna Leela going all directions. they're all coming from the reservoir of Gora Lila. Manohangsa, may my mind become like a swan, blithing upon that inexhaustible surrova lake of Gora Lila.

58:34So this is the reason.

58:39Mahaprabhu Kirtana Nrta Gita. Because it is impossible to enter into the unlimited pastimes of Radha and Krishna without becoming like a swan first in the Mahaprabhu's Lila. The pastimes of Chaitan Mahapu, they're called Parishistha Leela. Parishistha means the appendix. Like at the end of a book, then you have the appendix. So Gora Leela is not a separate book, if you like, from Radhakrishna Leela.

59:06It's just that Radhakrishna Leela has some special portion, which gives the conclusion of everything. That is Gora Leela. So Gora Leela is Parishistha Leela. Gora Leela is the Bhajan Leela. It's a pastime where Krishna is not the supreme injure. the vishai of everyone's love but rather he takes the position of the ashrayi the shelter of love for himself so it's a bhajan lila and therefore Chaitanya Mahaprabhu is teaching us how to do bhajan by his own example therefore those who want to enter into Raga Nuga Bhakti they should worship Chaitanya Mahaprabhu as their bhajan shiksh guru Raghunath Tasko Swami has raised the question Oh, Bhakti is one-pointed But we have to worship Guru We have to worship Mahapavu

1:00:19We have to worship Radha Krishna This is three-pointed How can we become one-pointed?

1:00:25So in reply in Raghunath Bhakti He is saying You should know that The son of Sachi is the son of Nanda Maharaj So if you worship the son of Nanda Maharaj, you have not neglected Mahaprabhu.

1:00:48But accept Mahaprabhu as your Bajan Shiksha Guru. How do we worship the Bajan Shiksha Guru? By performing Bajan according to his Shiksha. So because Chaitanya Mahaprabhu said Mahaprabhu gave Bajan Shiksha to Raghunattas Goswami. He said, give respect to everyone and don't demand respect for yourself and continually chant Krishna Naam. And as you are chanting Krishna Naam, they will awaken there the continuous service.

1:01:28Continually serve Radha Krishna in your heart as you are chanting Harina. So this is Mahaprabhu's Shiksha. So Mahaprabhu is not neglected by becoming one pointed to Radha and Krishna, but rather we have truly worshipped him by following the order of our Bajan Shikshu Guru and anyway Krishna is Mahaprabhu so Mahaprabhu Kirtanan Ritya Gita Chaitanya Mahaprabhu's Leela is Parashis Leela, Bajan Leela and the third thing is called Udbhodak Leela Udbhodak Leela means the pastime that awakens your realization of the Nitya Leela of Radha Krishna and before the class today we sang the song Those who have accepted the lotus feet as their complete and only exclusive treasure Only they can know the essence of Bhakti Ras

1:02:39By appreciating the beautiful qualities of Garanga Mahaprabhu The Nitya Leela of Radha and Krishna will be awakened in one's heart Therefore, Gura-lila is called Udbhodak-lila. The pastime that awakens the realization of Radha Krishna's pastimes. So, I'm trying to express some of the meanings behind this second verse of Shikshastakam. Mahaprabhu Kirtanan Ritya-gita. How? See, Guru is absorbed in the glorification of Sri Chaitanya Mahaprabhu.

1:03:10One should glorify Mahaprabhu and give pranam to his lila and by his mercy. That is, Chaitanya Mahaprabhu is Krishna himself. when he sings in Kirtan he goes into trance thinking I am Radharani and then becomes lost in Vrndavan Leela and by giving Pranam to Marpu you follow him into the Leela of Radha and Krishna understand so then Srila Vishwan Chakitakuri is saying Shri Vigraha Radana Nityanana Shri Guru is engaging the devotees and he himself is also engaged in the Aradhana, the worship of Shri Vigraha, the deity in the temple.

1:04:27Shri Vigraha Radana Nitya Nana Sringar Decorating service And Nana means various and various other services To the Vigraha, the deity

1:04:40Such as Mandira Marjana

1:04:43Cleaning the temple Ado and etc Decorating and other things Cooking All of these activities Vigraha means Vi Vishesh Graha Grahan to accept so because the conditioned soul he cannot see krishna with his material senses he cannot serve krishna in the conditioned state therefore vigraha especially to accept our services shri krishna appears as the deity so a person who they may be in the conditioned state but they take shelter of shri guru receive diksha initiation and mantra and then they can begin to render service to the deity they can decorate krishna they can feed krishna they can fend krishna so this is most wonderful nama vigraha swarup tina eka rup tina beda nahi tina chidananda rup

1:05:56in chaitanya taramita he said the name of krishna the deity of krishna nam vigraha swarup and the form of krishna who's playing right now in galoprindavan he's just calling the cows together and his friends and calling them together and he's about to bring them back into the village return to the Nandakirak to the Gaushala of Nandamaraj just outside the Nandagaan right now so that Krishna who's playing right now this Krishna who is on the altar and this name Hare Krishna Hare Krishna Krishna these three are one they are not three different things there is no difference between these three all three are the the eternal condensed embodiment

1:07:10of existence, consciousness and joy it's amazing So, service to Bhigra is also one kind of service to Naab. The conditioned soul has so many anartas. He has Kadaryashil. Kadaryashil means impious tendencies or inclination to do irreligious activities. Kadaryashil. And also Vikshipta Chitta, restless mind, distracted mind. So because of these two things, it's very difficult for the conditioned soul to chant the Holy Name attentively and thereby realize the glory of the Holy Name.

1:08:08And therefore, in the beginning, especially for the Karnishta Adhikaris, The Prakritabhaktas, the devotees still in the materialistic stage It is essential for them to be engaged in the service of the vigraha Don't think that the deity is a stone statue One who thinks that the deity is made of stone or metal or wood then he is like a resident of hell he already has his passport and visa to go to hell so don't think that the deity is made a stone deity is chidanandurup directly Krishna's surup himself then one may say but Krishna is restless running around here and there deity is standing very still he is not moving yes that's to help us Krishna thinks your mind is so disturbed and restless

1:09:16and moving all the time ok I am going to come in a form that is completely still to make your mind become steady so that you can overcome bixipta citta distraction then when we serve the deity by the pancharatrik process that is sodash upacha offering 16 items supreme lord has said I promise to reveal my divine form to that person who worships me with 16 items esha pushpanjali through flowers through asana through paddha through the achaman through 16 articles if someone will offer them systematically every day to the deity then Krishna will reveal and one will see you are not a deity you are the son of Nanda Maharaj himself wonderful so Krishna deity is very still

1:10:28because our mind is restless When we focus on the service of the dittī, when our mind becomes still, then the dittī starts moving.

1:10:38Then he'll smile and move his eyebrows and look here and there. But not when our mind is restless. So, Krishna is very kind. So, to make that transition from our mature condition stage to when we can realize the root of Krishna. That's the beginning stage. And then afterwards, Rup, Gun, Parika, Leela, and so on.

1:11:07To make that transition from the condition stage to the realization of the Aprakita Vastu, supernatural realm. So Sri Guru engages the disciple. Sri Vigraharadana Nityanana Sringaratan Vandera Marjanado Yoktasya Bhaktam Chaniyundha Chopi

1:11:26Vandhe Guroh Sri Charanad

1:11:29So Harinam is independent, swatantra It is Purna Krishnanama Purna Navabakti Vidahai All nine types of bhakti are included just in the chanting of Harinam But because of our Kardaryashila and Vikshipta Chitta It's difficult to access that experience And so the path of Archan is very helpful. So in Bhajan Rahasya, at the end of Bhajan Rahasya, though Bhajan Rahasya is only about chanting the holy name, in the end, Śrīla Bhakti Nautakura has given a brief Archan Padati, just some method of Archan that you can perform every day.

1:12:14And then when you are doing the Archan and making the offering and remembering your mantras, then when you take your Japamala to chant Hare Krishna, you will feel so unembodied that you realize, Actually I'm not chanting the name is coming The name himself is appearing Although the name form qualities and pastimes are beyond the senses When one becomes Sevan Muk As soon as we become attentive to service Then the name form qualities and pastimes of Krishna manifest So especially those who are grihastha Because if you are brahmachas and sannyasis And you are living in a temple There is always a deity there So one way or another One participates in the archan of the deity

1:13:07To witness the aarti One gets the same benefit as actually offering the aarti If one is beholding the aarti with devotion But for those who are householders Who are living at home They must have a deity in their home And do puja everyday Otherwise one is bound to be overwhelmed by bahir mukata or vimukata that is indifference to god this is not only true uh silo bhakti notako said this is not only true within our godia tradition or in vaishnavism in general but in any religion in the world where there is no worship of a vigra some form you there you will always find vimukata that is indifference and indifference to god in other words your life becomes the center of

1:14:00everything, and God is, yeah, yeah, I believe in God. Oh God, please, I'm making my order on Amazon to you now. Please send me this, this, and this, and this. It's not devotion. The focus is not on God. The focus is on ourselves. So, especially in the first stage of Kanishita Adhikari, it's essential, and the householders, they must have deities and serve them every day. Otherwise, you think, this is my house, this is my refrigerator, this is my food. No, this house, this is Krishna's house this is krishna's food i'm collecting the bhog to offer to krishna i'm cleaning for krishna so everything becomes connected with krishna and once vimukata that is indifference to god which

1:14:49is the root cause of our material existence becomes removed so sivigraharadana nittanana singaratan mandira marjanado yukta sabaktam that means guru engages the devotees chani on juputopi And he is also engaged himself.

1:15:10So then, Srila Vishnu Thakur Thakur is praying to his Gurudev, Sri Radharaman Chakravati.

1:15:36See, Gurudev is offering very delicious prasadam of four types, which are the Chaturvida, four types, that which is the chewed, licked, drunk and sucked. These four types of preparations Sri Guru is offering to Sri Krishna and then this Maha Prasad, transcendental Maha Prasad is distributed to all the devotees. And when Sri Guru sees that all the devotees are honoring Maha Prasad, then he is very happy.

1:16:13He feels great joy. Why? In Bhagavad Gita, there Sikh Krishna said, Those persons who taste the remnant of sacrifice, in other words, those persons who only eat what has been offered to the Supreme Lord, they become free from all sins. But those who eat that which is not offered and they are eating for their own pleasure, they are only eating sin.

1:16:55In other words, the conditioned souls in this world are entangled in the reactions of their karma. And every time we eat things which are not offered by Krishna, then we just add to that mountain of karma. We become more and more entangled in the material world. But every time in a mood of service, when we honor the remnants of Krishna, the foodstuff that's been offered to Krishna, then that is destroying our sins, making us become disentangled from material existence, purifying our body and purifying the mind.

1:17:38Then with a pure mind one can engage in smaran It's impossible to remember Krishna with an impure mind This is why Chaitanya Mahapu said to Swarup Damadaga Swami If you eat the foodstuff which was prepared by materialistic persons Then your consciousness becomes malin, contaminated Malin manahoy nahi Krishna smaran and the contaminated consciousness will think of this it will think of that but it won't think of krishna and even if it thinks of krishna it will think of krishna but it will be a material conception of krishna not actually an internal sporty one cannot be engaged absorbed in continuously experiencing the vision of krishna in the heart that's the real meaning of smarnam with an impure consciousness.

1:18:36And the main cause of impure consciousness is the partaking of impure foodstuffs.

1:18:44Therefore, Sri Guru is so happy to offer the bhog to Sri Krishna and then distribute that transcendental prasad and see everyone being saved from material existence. Prasad means mercy. So it's mercy. But prasad also means something else. Prasad means clarity, that which is clear.

1:19:12And so our consciousness is covered with the dust of Sattva Rajas and Tamas Rajas. And when the citta becomes prasad, clear, then reflected in our purified citta, we can have the darshan of Sri Krishna. So this is prasad. So this is the general meaning of the verse. The deeper meaning is that the pure devotee, Sri Guru, experiences in Mahaprasadam the Adaramrita, the nectar of Krishna's lips.

1:19:49You can see in Sri Chaitanya Taramrita, when Govinda, he used to bring Jagannatha Mahaprasad and put the Prasad in front of Chaitanya Mahaprabhu. He would say, oh, divide it into portions and send to Paramananda Puri and Brahmananda Bharati. He would not even think of eating before his senior Vaishnavas.

1:20:13They are the god brothers of his own guru Ishwara Puripad, they are the disciples of Madhavanda Puri, so Mahaprabhu being the Supreme Lord himself, but showing us the path of pure bhakti, he will not eat before that prasada has gone to the scene of Vaishnavas, so then when Govinda, then he would take and he would smell that prasada and go into a state of ecstasy.

1:20:56Mahaprabhu would begin to recite this verse of Srimad Bhagavatam just by smelling the Jagannatha Mahaprasada. In this verse, Simati Radhika and the Braja Gopis, they're in their homes. And Krishna is far away, but they can hear the sound of his flute. And Radhika becomes jealous of the flute. What is this?

1:21:27what tapasya what austerities did this piece of bamboo do in his previous life that now that this flute is drinking the nectar of Krishna's lips she's thinking if she hears the sound of flute then she thinks oh that means Krishna's kissing the flute and she becomes jealous of the flute she's saying who is this flute he's a newcomer we know Krishna since we were babies, since he was Dhamadhar. We remember when his mother tied him up when he was a naughty little boy. We know him since then. This flute just came along.

1:22:08Now, how did this flute become so close to him? Dhamudaradarasudam. Apigopikana means this nectar of Krishna's lips belongs to us gopis, not to this flute. Krishna is a gopa and we are gopis. So we have the first rights on this nectar. This bamboo is from the family of trees. It's not even a human being what to speak of the gop cast.

1:22:39This Veinu also is masculine. Masculine person should not drink the lips of another masculine person.

1:22:49So this is quite an injustice and Radharani is jealous and criticizing.

1:22:56Oh, if you say that this flute is actually like a Saki and only has a masculine name, because sometimes the Saki's, the gopis become very bold and they play like the role of Krishna. and krishna plays a role like a gopi so then we can say this flute is so wicked that a heroine has sakis and she dances and plays with the hero and then she reigns for the hero to dance with her sakis but this flute is keeping all the nectar for himself and not giving anything to anyone else there's no avashish there's no nothing left avashish there's no remnant left for us he's He's drinking all the nectar and not giving any nectar to us.

1:23:47Bhunte Swayam.

1:23:48Swayam means Svatantra, independently.

1:23:52Oh, this is very bad. If the flute is a saki, then a saki never meets with the hero independently. The heroine meets with the hero and then the saki can meet with the hero only on the instigation of the heroine, of the group leader. But this flute is a saki and independently is tasting the nectar of Krishna's lips.

1:24:14This is very bad.

1:24:18and look what's happening when Krishna plays the flutes then the honey is dripping from the honeycombs on the branches of the trees it's like the trees are crying golden tears and the lotus flowers in the jimuna are blossoming so Radhika thinks actually the river is like the mother and the trees are like the fathers of this bamboo right because bamboo is the family of trees and because the bamboo is fed by the water of the river like a mother so the trees and the river they're like the parents the Arya, Yatarya they're like the parents of the flute so if some young man becomes very successful in his life then the mother and father they're just crying with ecstasy

1:25:11the father is crying and the mother is blossoming so in Mahabhav Radhika is seeing the honey dripping from the trees and the lotus flowers blossoming in the Jamuna she's thinking Oh, these are like the parents in ecstasy. That our descendant is so successful to be such an intimate associate of Krishna and relish this nectar.

1:25:36So this is Chaturvidasvi Bhagavat Prasada. When the pure Vaishnavas only smelling the Prasadam, they become lost in the nectar of the Radharani's preem in Srimad Bhavatam. Because this Prasad is Adaramrita. It's the nectar of Krishna's lips.

1:25:58It's a fella. That Krishna's saliva is mixed in with it Or When the pure Vaishnava sees the Mahaprasad He may think Raghunath Daskoswami Is absorbed in Harinam And he sees internally He is actually a very beautiful Maid servant of Radhika Ratti Manjari In the afternoon Radhika has cooked very delicious sweets, Manuhar Ladu, Amrita Kelly, and she puts these sweets in a clay pot and gives them to Rati Manjari, and Rati Manjari sets off from Yavat and goes to Nandagal. And there, Rati Manjari gives these sweets cooked by Radhika to Krishna. Then,

1:27:07see Krishna, he tastes this sweet. And when Krishna tastes this sweet, he can feel what Radharani was feeling when she was cooking. Because when you cook, your consciousness goes into the food. So it's not that Krishna is tasting the sugar and the alaichi and all the... Yeah, he's tasting that also. But what Krishna is really tasting in this offering is the love of Radhika. And Krishna, he tastes something, but he leaves some remnant also. Then Dhanishtha Saki, who is a servant in the house of Nanda and Yashoda in Nandagal, she takes Krishna's remnant And she puts it in a leaf and gives to Ratimajra.

1:27:55Here, you can take this to Radhika. Then Radhika taking some remnants of Krishna comes back. Krishna vaktrambo jautishtam, the uchišta of the lotus face of Krishna. Prasadam paramādiyat, when will I stand in front of Radhika? And Radhika is feeling so much separation. And she's wondering, did Krishna appreciate the sweets that I cooked for him?

1:28:21And she's so curious. And Rati Manjari, she is coming before Radhika and giving with great respect. Oh, here is Krishna's remnant. And then Radhika is taking the remnant of Krishna. And Radhika is now tasting the loving feelings that Krishna was feeling when he was tasting the sweet. And realizing the loving feelings of Radhika when she was cooking.

1:28:48And now Radhika is relishing Krishna's feelings.

1:28:53and then Radhika is giving to the Manjuris and the Manjuris are giving to Lalita Vishak era and then Rupa Manjuri like this and Gurudev and then it's coming to me this is Prasad and then when we taste this Prasad then we can realize what Gurudev was realizing when Gurudev was realizing the feelings of Rati Manjuri and Rupa Manjuri when they were realizing what Radharani was realizing when she was realizing what Krishna was realizing when he was realizing what Radhika was feeling when she was cooking.

1:29:30This is Prasad.

1:29:43So, That the loka uttara padartha, transcendental substances, they have an unlimited influence. Prabhava anagala. Agala is the bolt on the door. You know if there's a big old wooden door and they have a long wooden thing that you put in the latch like this and it closes the door. So then you're limited.

1:30:25You cannot go outside. But if you're anagala, then you're free and you can go. So the power of transcendental things is prabhava kopya naga, is unlimited.

1:30:39Ratim tad vishayam, it causes the appearance of love and the appearance of the object of love in one's heart simultaneously and immediately. This is the power of charnamrita, this is the power of tosi leaves offered to the Lord, this is the power of maha prasadam. So the pure Vaishnavas, when they taste the maha prasadam, then they become overwhelmed with such feelings.

1:31:05So then, Srila Vishantagri Thakur is praying to his Guru Pada Padana.

1:31:37At first, we have heard this

1:31:45Glories of Sri Guru

1:31:46Which are Can be seen from the outside Which indicates some internal glories But now Vishantra Gittakur is describing A very internal glory of Sri Guru What is that? Si radhika madhavayo apara Apara means unlimited Leela guna rupa nam nam Unlimited names Unlimited qualities Unlimited pastimes of radha madhav Pratikshanashwadana lolupasya Means that Gurudeva is lolupasya Greedy Greedy Intense greed for what?

1:32:33The Ashwadana To taste the sweetness of Radha Krishna's Nam, Rup, Gun and Lila When? Pratikshana At every second So now the internal Swarup of Guru is described The heart of Sri Guru He is at every second Filled with intense greed To taste The names, forms, qualities and pastimes Of Radha Madhav It's amazing Why? Because Radha and Krishna They have the anurag for each other Sudhanu Bhuta Apiyaha Kuryang Navanavampryam When they see each other It is as if they have never seen each other before And even as they are looking at each other At each moment, Krishna seems to be newer and newer.

1:33:37And the love that they feel is newer and newer at every moment. So Radha and Krishna's meeting is always a learning experience. Learning means you discover something new.

1:33:51So Radha Krishna's meeting is always a learning experience because they're experiencing new love for each other and new beauty within each other. Anurag. And this anurag has such a thirst that it does not matter how much Radhika drinks the beauty of Krishna. She feels as if she has not tasted even one drop.

1:35:02When Radhika sees Sikrishna, then she said, Oh Saki, the sweetness of Krishna is like an endless ocean. And I am like a person with Sani Patrog. Sani Patrog is a disease where you have a very high fever and you're about to die. And you are burning and you are so thirsty. You want to drink, but if you taste one drop of water, you'll die.

1:35:36So then the doctor, when he, oh, give me water, give me water. And then your friend is bringing you water. They'll say, no, no, no, don't give him even one drop. He'll die.

1:35:47So Radharani is saying this, that Krishna's beauty and sweetness is like an ever increasing ocean. And I am so greedy, I want to drink the whole ocean. But at the same time, that means the doctor of my misfortune won't let me even taste one drop. though she's tasting she's tasting so much but because the thirst is not going away you understand if you have a thirst which doesn't go away you drink and drink and drink but the thirst is not going away so Radhika feels like this to Krishna Krishna also has an anurag to Radharani it's amazing Radharani herself has said When I meet with Krishna Our love is such

1:37:02That this love is a Lampat Lampat means a greedy person A complete debauchee An insatiable person So our love has Lampatata Lampatyatona vavanam And because our love is filled with such greediness Therefore we see each other as newer and newer at every moment And therefore when we meet and then when we embrace There is so much aswadan, tasting That we both become completely intoxicated And this anurag becomes rudabhav and adirudabhav And when it becomes adirudabhav then just as the moon is this is the source of all amrita nectar comes from the moon all the nectar in the universe comes from the moon when we meet it is as if i am tasting all the nectar in the universe at the same time but at the same time i also feel separation

1:38:14and the burning of the separation is like the sun at the time of dissolution of the universe when it's time to destroy the whole universe the sun becomes very hot and burns everything and so this prem this anurag mahabha then becomes adiruddha bhaf is a full tasting and full not tasting at the same time and therefore it gives the highest pleasure it gives the maximum amount of joy for example look if you are eating the food only gives happiness if you are hungry so when you are hungry you eat and you feel happiness but the more you eat as your hunger goes down the less and less you like to eat into oh it's enough and you stop so the enjoyment of the food the tasting

1:39:06of the food depends on the the separation from the food the hunger for the food so no one actually experiences the full enjoyment except for Radha and Krishna and Braj Gopis when they come in that stage of Adiruddha Mahabhav because there is a full tasting and full separation at the same time and so this is the Paramahalanda, supreme

1:39:33joy. Now Sri Guru

1:39:37the pure Vaishnava as a dasi, as a maidservant of Radhika is a tadatma. He has tadatmyabhav that means the heart of Guru is one with the heart of Radhika. All the feelings of Radhika overflow into her maidservants. So if Radhika has this Lampatata, if Radhika is so intensely greedy at every moment and this feeling is overflowing to her Dasis and who have appeared in this world as Guru, then understand something we are singing this every day why because it is unlimited the more we sing and pray to Guru and serve Guru more realization will come so then Srila Vishnu Thakuri is saying

1:40:58Oh, Gurudev, you are very near and dear to the daughter of Bhrishu Banu Maharaj. You are very close to the lotus feet of the daughter of Bhrishu Banu Maharaj. and Shamsundar Krishna Chandra and you why are oh Gurudev why are you very dear to Radha and Krishna because Nikunja you know Ratikali Siddhyay when Radha and Krishna meet in the beautiful Nikunjas of Braja then oh you are so expert at assisting the Sakhis in making beautiful arrangements for the happiness of Radha Krishna when they meet together just like Grupa Goswami Party said

1:42:17When Radhakrishna have met together they're overjoyed seeing each other as if they have never seen each other before every meeting is like first time meeting and then even in that meeting the next moment is like the first time before the previous moment, patikshan at every moment, at every moment the joy is increasing because they meet and then the next moment they forget that they have met even. So at that time then Radha Krishna they become very eager for their loving pastimes, But these pastimes will be more ecstatic If at that time they are Completely intoxicated So Krishna is thinking We should drink some honey wine So at that time Rupagaswami is saying When will I be Rupamangiri

1:43:29And Brindadevi or any Bandevi that is a fairy Of the forest will give me A golden goblet full of the most fragrant and delicious honey wine and then i will come and i will place the goblet of honey wine before radha and krishna so in this way this is anukul seva exactly what radha and krishna need exactly what radha and krishna need any particular moment then sri ishvari dhristi vaga di sarvengita vichakshanam srila prabhod nanda saravati taku said the maid servants of Radha and Krishna. They are vichakshanam. They are experts that at every moment they can read the expressions and the movements of the eyes and the hints, the hints and signals of Srimati Radhika.

1:44:26They know exactly what she needs at any moment. So anukul yenu krishnanu shilinambakti uttama. This is anukul seva. Everything favorable. And therefore, Sri Guru is very, very dear to Radha and Krishna. Because Krishna wants to relish Radhika's because Radhika is quite reserved and she does not speak directly. She speaks with indirect meanings. But Krishna wants to see. Oh, what will it be like if Radhika the lock will come from her tongue?

1:45:01And she'll just speak freely. Oh, if she drinks some honey wine, then the tongue will become loose and whatever she's feeling she'll just say. And I can hear her shame, whatever things she would be ashamed to say ordinarily, but those feelings they'll be expressed directly. So then when the maidsavan comes and brings the honey wine and then Krishna is saying, oh drink, and Radhika is drinking and giving to Krishna and Krishna is only pretending to drink and giving. Radhika is drinking and then Krishna is pretending again. Krishna is becoming intoxicated because he sees the reflection of Radhika's face in the golden honey wine and he becomes intoxicated only by Radhika's beauty. But then when Radhika has drunk

1:45:47some, she's looking around He's saying, when will that day come? Radhika has been drinking and Krishna wants Radhika to embrace him. But she She has not embraced him yet. And Radhika is drinking and looking around. And she says, She's stuttering because she cannot speak properly. She's so intoxicated.

1:46:40Why is the whole world spinning?

1:46:49Why are the trees running around?

1:46:54Oh, Krishna, I'm afraid. How will I stay alive or save me? And then Radhika embraces Krishna When will I see Radhika embrace Krishna around the neck in fear? Because she can't understand what's happening to her Then Krishna is very satisfied So I pray to Gurudev, Gurudev is so dear to Radha and Madhav because she is so expert in assisting all the Sakis and making beautiful arrangements Anukul Seva, favorable service when Radha and Krishna meet together So then Srila Vishnathar Thakur is praying

1:48:12All the scriptures say that Shri Guru is Sakshadhari, directly a form of Hari, of Krishna himself. but at the same time it does not mean that guru is krishna but kintu prabho ya pre eva tasya he is one with krishna because he's very dear to krishna like an ambassador when an ambassador comes to a country he represents that whole country so shri guru represents krishna on the entire spiritual world and krishna also enters into shri guru and speaks through him that means the lord who is in our heart we cannot see him we cannot speak we cannot hear him but that lord who is in our heart jive sakshat nahi tati jive sakshat nahi tati guru checha rupe

1:49:10shikshu guru hai krishna mahanta surupe in chaitanya taramita he said we cannot perceive our checha guru the lord in the heart so he comes outside in the form of shikshu guru so he can speak very plainly and we can hear what he's saying to us. So you have to keep two visions at the same time.

1:49:31Guru Devi is a Vaishnava, pure devotee,

1:49:34and this is one form of Krishna.

1:49:36Yadya piyamara guru, Chaitanya radas.

1:49:40Although I know Guru Devi is a servant of Chaitanya Mahaprabhu. Tata piyani amitahara pakash. At the same time, I see that Guru Devi is a manifestation of Chaitanya Mahaprabhu.

1:49:59See, Guru is the Krishna Rupa, the form of Krishna, through which Krishna gives mercy. Krishna will not give mercy to people of this world in his direct form. But the form of Krishna, in which Krishna gives mercy, is the form of Gurudev. So, Sakshadaritvainasamastashastare. All the scriptures say this.

1:50:31Krishna said you should know I am the acharya Acharya maam The acharya is my very self

1:50:41Never disrespect Sri Guru

1:50:45Even in mind That's why we sang the song today means I bow down to Gurudev and pray very very carefully because it's the tendency of the conditioned material mind to see fault everywhere so that's not good if you see fault in anyone but if this fault finding tendency you project onto Gurudev be careful it will make complete destruction of spiritual life as soon as we become disconnected all our energy.

1:51:23Guru Kripa Bina Nahi Koi Sadhana Ba. Sadhana has no Baal, no strength without Guru Kripa. So if someone is chanting, doing so many things, but nothing is happening, because no connection, due to offence. But when we are connected with Guru, then all hearing, chanting, remembering becomes nectar and filled with inspiration and realization.

1:51:51I remember Your Guru Pada Padma My very near and dear God brother and Abhinas Rup The Seelah Pakchanta Bon Maharaj He was saying I don't know what is happening now in Kali Yuga He said Mapu said Be Mohambogana blade of grass And respect everyone But nowadays the disciples What to speak of respecting everyone They don't even respect Gurudev they can insult Gurudev and find fault with Gurudev so then he said one Bengali phrase tarana kandajan sorry yara na kandajan tarahoy divya gyan it means that person who has no kandajan kandajan means the knowledge of divisible substances in other words the knowledge that we have of this world is called kandajan we can say kandajan which just means common sense.

1:53:03Just common sense of life. So, that person who has no common sense, how are they going to get Divya Gyan, Transcendental Knowledge?

1:53:18So, he was saying, lamenting a little, in this Kali Yuga. People, they have no common sense. If they have no common sense, just how to live, and just like, don't insult anyone, or at least don't insult your guru, then how will you get Divya Gyan if you have no, just basic common sense?

1:53:41I just made a program with Van Maharaj, did you see? In St. Peter's work. Very beautiful. I was so happy to see him after a long time. I hadn't seen him for some time. So, here, Sakshadharitveina Samastashastri. After explaining the general qualities of Guru and the outer symptoms and then going into the deep inner symptoms, now it's like a sandwich. The tattva at the beginning and the end, with the sweet thing in the middle.

1:54:11so at the end now Srila Vishnathagita is coming back to the Tattwa to the Siddhanta Sakshadharit Vena Samastat you should see Gurudev is the non-different from Supreme Lord himself as one would have respect for God one should respect Gurudev in that way even more even Yasyadeve Parabakti Yathadeve Tathagaro Tasyaitika Tithayata Prakashante Mahatmana only unto that person who has the spontaneous pure love to Krishna and same love not less for his guru then all the mysteries of the scriptures are manifested automatically, prakashante mahatmana in the heart of that person so then Srila Vishen Thakur is saying Vande Gurosi Charana Ravindam Vande Gurosi Charana Ravindam

1:55:29Yasya Prasada Bhagavata Saram By the mercy of Gurudev, one attains the mercy of Krishna. Yasya Prasada Nagati Kutopi Yasya Prasada, it's a long A.

1:55:44Yasya Prasada becomes Yasya Prasada.

1:55:47Don't say Yasya Prasada Nagati Kutopi. Then you're saying, then by whose mercy you get nowhere, if you make a short A. So don't say this.

1:55:59By the mercy of Guru, one gets nowhere. Don't say this every day to the spiritual master.

1:56:08Without the mercy of Guru, one cannot get any divine destination or auspicious destination. dayams tuvams tasya yasya trisandhyam three times of the day that means morning, noon and evening dayam I am meditating on guru because guru has given mantra, guru mantra and morning, noon and evening we remember guru's mantras and meditate on them vande gurosi charu naravindam so this is the miraculous thing mahat kripa bhinakon kama bhaktinoy without the mercy of a great soul nothing that we do will actually be bhakti you have heard hearing is bhakti, chanting is bhakti and so on, cleaning the temple all these activities are bhakti but actually bhakti is the vilas of swarupa shakti it's the play of the internal potency

1:57:11so you may do any activity with your material senses but just because the senses are doing the activity will not make it bhakti. The Swarupa Shakti has to descend onto the senses and take them over. And then the activity becomes bhakti. But that will only happen with the Kripa. So Mahat Kripa, Binakon, Kama, Bhakti, anything that you do will not be bhakti without the mercy of a pure devotee. What to speak of being bhakti, anyone, their Sangsa Naikshai, that means the entanglement in the material world will not even become loose and diminish slowly one will remain stuck in the mud same attachments same desires same ignorance year after year after year even though it seems

1:58:03like practicing bhakti why because kripa is necessary bhakti is not the activity of the physical senses of a conditioned soul who is covered with the apparats and so on but rather Bhakti is the Swarup Shakti Descends onto the senses Avibuya Mano Brito Brajanti Tatsuru Patam You know? You should know Avibuya Mano Brito It descends into the Mano Britis And then onto the senses It's like an avatar Like the Supreme Lord descends Bhakti descends also So without the mercy Guru Kripa Bina Nahi Koi Sadhan Baal No sadhan has strength Without the mercy of Guru And if one gives his life fully in the service, Manobishta service of Gurudev, then Yassya Prasad and Bhagavad Prasad, Sri Krishna and his associates will appear and they will absorb us into their eternal pastimes.

1:59:15It may seem very far away now. It may seem remote or even impossible. But Utsahan Nistiyat Dariyat? No. Utsahan. Be enthusiastic. Nistiyat. Be confident. Be certain that it's true. But Dariyat? Be patient. It's true. It's coming. It's on the way. But if there's some delay, one's enthusiasm and confidence should not go down. This is the definition of Dariyat. Patience.

1:59:45Patience means if your enthusiasm and your confidence is not going down, but rather it's increasing, even though time is going by, that's called patience. But if our enthusiasm is reducing, our confidence is going down, that means we don't have patience. We cannot wait for the arrival of that mercy. But that mercy is coming.

2:00:09For any sincere disciple, that mercy is coming. Just like Chaitanya Mahaprabhu, when he was traveling in South India, He came to one village and there was one Brahmin there. He was born in a Brahmin family, but he was not very well educated. He could read Sanskrit, but not very well. He couldn't understand it very well and he could not pronounce it properly.

2:00:35So the other Brahmins who were the sticklers for the correct pronunciation and grammar and everything, Vaikarnas, they used to laugh at him. He's not pronouncing it correctly. But still, he was reading. Mahaprabhu came to him and he said the other brahmanas they ridicule you they are laughing and you're reading your pronunciation is not so precise why are you reading this Gita every day so then that brahmin said that brahmin said I'm a murka means I'm a literate foolish person but I read the Gita i don't know if i'm reading properly or improperly but i do it because guru agyamani gurudev told me to do it the order of guru cannot be debated it cannot be negotiated it cannot be deliberated

2:01:46gurudev tells this just do it you can deliberate on how to do it in the best way but don't deliberate whether or not to do it understand so agyaguranam avicara niya don't deliberate on whether or not to do it. Deliberate on how to do it. So Guru Agamani, I'm foolish. Gurudev told me, so I'm doing it.

2:02:09Then Mapu noticed that tears were flowing from his eyes. He said, if you don't properly understand it, why are you crying?

2:02:21So in that Brahmin, he said, Yavat Panaan Tavat Panaan Tara Dara Shan Te Lagi Gita Parina Carinu Muraman As long as I'm following the order of my Guru and reading, I can see Krishna. He's standing on the chariot of Arjuna, holding the reins with the whip in his hand. He's perspiring from working so hard and covered in dust from the battle and he's totally concentrated in what? Serving his devotee Arjuna. And when I see Krishna the Supreme Lord, being the servant of his own devotee, so I'm crying. And because of this, as long as I read, I can have Krishna's darshan. And because of this, my mind cannot give up this reading of Gita.

2:03:14So what happened? There is no material qualification that makes us qualified to realize Krishna. Only, bhaktyaika esham gurudeva atatma, when we accept our gurudeva to be our atma, more dear than our own soul, and render undivided, one-pointed bhakti to the spiritual master, then even if one is illiterate, even if you don't know Sanskrit, even if you don't know French or anything, you have no qualities but just this one quality of devotion to Guru and the mercy of Krishna will come and all perfection will come in life so then that's eight verses of Guru Vastakam but there's one verse it's called Falsruti that means what is the fruit of reciting this Astakam so then Vishnu Thakur Thakur is writing

2:04:34Oh, that person who will rise before dawn every morning and in the brahma-mohorta sing patati-prayatnat. Prayatnat means with effort. Not in a mechanical way.

2:04:53Not, I have to do this every morning in a mechanical way. But with effort. That means really singing carefully and from your heart and remembering and praying. What is the meaning and the glory of Gurudev? So, patati prayadnat.

2:05:08Yasteena brindabana nata sakshat.

2:05:11That person will have the direct darshan of Sikrishna.

2:05:16In brindavan.

2:05:18Sevaiva labya jana shanta eva.

2:05:20And at the end of his life, in this life, he will attain Swarupa Siddhi, realizing his Swarupa. And at the end of his life, he'll attain Vastu Siddhi, in his Swarupa, entering into Krishna's eternal pastimes. Now, many Acharyas, at the end of any prayer, they give a verse, which is the false ruti, the fruit of hearing.

2:05:44And it's the fruit of hearing or the fruit of reciting that prayer. And it's very important. Why? understand the significance of the fruit of hearing the reason is this that the pure devotees are satya sankalpa satya sankalpa means whatever they decide and whatever they say Krishna will make it come true even Krishna will make the word of a devotee come true at the expense of his own promise as he broke his own promise to keep true the words of Bhishmadev so if a Vaishnava will say something the Vaishnava has the characteristic of Satya Sankalpa that Krishna will make it true so it's 100% true so when Srila Vishnathagitako said if someone will every day recite this prayer to Guru

2:06:46with great effort in the Brahma Muhurta he'll attain his spiritual form and enter into the pastimes of Krishna because Vishnathagitako is a pure Vaishnava this statement Krishna will make it come true because Vishnatharitakuri is such a sankalpa. So we put great hope in this and if we will follow this and sing this song every day deeply meditate on it and try to live according to its conclusions then because Vishnatharitakuri is such a sankalpa see Krishna will make sure that at the end of this life we'll enter into Krishna's eternal pastimes.

2:07:32Shri Tata Shri Viyasa Puja Shri Tata Shri Tata