0:32Prachiputram atrasurupam Rupam tasakrajapurim maturim Gova asam prapto yasya pratetakritvaya Svīgūrūttamnatosmī Gūravīgau chandrāyatikāyatrālī Śnāyākṣṇabhaktāyā Tadbhaktāyānamo nama

1:50Ānandalīlamāyavigrahāyā Khema baddhivyatscāvi sundarā

1:58TASMAI MAHAPRIMARASAPRADAYA CHETANYA CHANDRAYA NAMO NAMASTE CHETANYA CHANDRAYA NAMO NAMASTE CHETANYA CHANDRAYA NAMO NAMASTE

2:15BAKTYA VINHA APARATITASTIKAM SHANAM VRINDE CHANANDHAR Vrindhyamahitranamah Bhuvindhatamahitit Heshamaheyah Sundashikar Smarhasmuralimmanayra

3:31Radhekarusukumamakripanedhe Supriyachanakinkurimkuru Tavayvasmi, Tavayvasmi Nacivamitvayabhanah First of all, I have for my sister Dandavat Puspanjali, my heart like flowers, thousands and thousands of times at the lotus feet of my holy master, my supremely worshipable spiritual Secondly, I offer 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.

4:41And finally, I have for my pranam to all the assembled Vaishnavas and Vaishnavis, our guests, dear brothers and sisters, my pranam to you. You may know that tomorrow is the full moon day, but not any ordinary full moon day. It is called Guru Purnima. It is actually the appearance day, the birthday of Sri Krishna Dvaipayan Veda Vyasadeva, who has compiled all the Vedas.

5:31So it's traditional on this day to worship Sri Lave Vyasadeva and also our own guru and all the great spiritual masters, all the great acharyas and teachers who have descended to this world to uplift us from our state of ignorance and unite us in our eternal relationship with the Supreme Pasnerty of Godhead.

6:09So if there's a big festival, then you can begin celebrating on the day before, that is called the Adivastiti.

6:23So we want to begin celebrating the Guru Panim today by taking this opportunity to deepen our contemplation

6:36on the Guru Tattva.

6:40The principle of Shri Guru. I don't want to say we take this opportunity to remember the Guru Tattva, because Guru Tattva should be remembered every second.

7:01But at the time of this special titi, this special moment in the calendar, this is a time where a special mercy of Sri Lava Vyasadeva and all the Acharyas is available. And we should try to, we take this chance again this year to go more deeply into our contemplation and pray that we'll have a more clear spurti or internal vision of the reality of Guru Tattwa.

7:36Perhaps you know there is a great saint named Srila Vishnu Chakurdhakur.

7:46His guru's name was Radharaman Chakravati.

7:53And he has written a very beautiful poem which paints an astonishing portrait of the outer and internal characteristics of his spiritual master.

8:07But he has not mentioned directly the name of his guru there. And that is fortunate for us that he has written in such a way that everyone, all devotees for all time, they can sing this same song and meditate on their own guru and their own parampara. And really, actually, he's given the blessings for us to do this also.

8:33We'll come to that at the end. So this song is called the Gaurvastakam. Eight prayers in glorification of the spiritual master and all Gaudi Vaishnavas since that time of Śrīla Vīṣṇāṭhā Thakur in the 1700s. They sing this prayer every morning to renew their memory and refresh their relationship with Śrīgūru every day.

9:08So in the first verse, there it is said, samsara davanala lita loka loka means all the people of the world they are afflicted with what the davanala that is the forest fire of existence in this material world the imagery of the forest fire is very powerful because when there's a huge forest if a fire breaks out it spreads very quickly and all the small and large creatures in the forest everyone

10:22becomes afraid and they're all running for their life but eventually the fire catches up with them they become trapped and the fire catches up with them and they perish so in the same way our position as a conditioned soul in illusion in this material world is exactly like some small animal or creature always running in fear from a fire that is chasing us and in the end it will catch us also. This is the situation. We can forget it out of our own insensitivity. That's possible.

11:12In the Vyas Bhastia commentary on the Yoga Sutras, there it is said that the yogi sees the world as a sea of pain.

11:28But only the yogi sees the world as a sea of pain. Other people think, oh, it's an amusement park.

11:38The world is my oyster.

11:43It's a place of pleasure and enjoyment. So why does the yogi see in one way, but the common person in another?

11:54So he gives the example that if there's some dust in the air, if it lands on your arm, there's no effect. If it lands on your head, but if it lands in your eye, then immediately it stings and there's great inconvenience. So in the same way, the general persons who are in ignorance and filled with material desires and attachments, they are desensitized to the nature of this world.

12:27But the yogi, whose heart is soft and he's become very sensitive, then he feels the pain of his own pain and the pain of others in this world. And then when he transcends, then he'll not feel any pain anymore. But he'll still feel the compassion and the pain, the suffering of others. So he'll try to help them.

12:55Sukum vāya divādu kam sa yogi parmammata.

12:58In Bhagavad Gita, Krishna said the highest yogi is that person for whom the pain of another person, he considers it to be his own. And so he lives in such a way to try to help and uplift them.

13:16Vaisnava Thakura Aprakrta Sada Nirdosha Anandamoy Sadanam Eruci Jadu Udashana Jiveta Doyadrahoy Srila Bhaktanur Thakura said O Vaisnava Thakura, great saint Aprakrta Sada You are Aprakrta A supernatural person Not part of this material world Nirdosha, free from the worldly Defects and Anandamoy, full of spiritual joy. Sadhana mei ruchi. You always have a taste relishing the descent of the nectarian holy name which is the surup of Radha and Krishna themselves. Sadhana mei ruchi. Jad udasina. And you are indifferent to the inert material energy. Indifferent. No attraction, no aversion. Both but you are not indifferent to the sufferings of others but rather your heart is always melting

14:29with compassion for the souls in this world this is the nature of a pure Vaishnava so if we become a little alert and awake then we realize the existential suffering of life that everything ends in disappointment, defeat and tragedy.

14:59Whatever we are investing in, it will be lost except for our spiritual relationship with the Supreme Lord.

15:09Neha bhikramanashu sti pratya vayanavidyate svopam apesidharmasya trayateimaya tovayat Sri Krishna said in Bhagavad Gita that for those who are on this path there is no loss and no diminution. every step that we make every service that we perform to Krishna lifts up and we will not slip back we will progress until we attain the ultimate goal but in material activities it is a 100% loss and zero profit whereas in the spiritual path it is 100% profit and zero loss so an intelligent person should try to invest their time and energy in the path of bhakti, developing the pure spiritual love for the Supreme Lord, because that's the only permanent reality that will stay with us.

16:09Our Prabhupada Srila Bhaktisthan Surtakur, he said that when a person realizes that everything around him is in a state of decay, in a state of decay, if you see a bowl of fruit, after a few days, it all became brown and wrinkly, And then it becomes, then the mold starts to grow on it, like that.

16:38So even our material body that we're so proud of gradually becomes brown and wrinkly.

16:47And then you have to be buried, otherwise the mold will grow on it also.

16:53So it is not only our bodies or the fruit or anything, but everything in the world. There's nothing which is not in this state of decay. there's nothing which is not in this state of decomposition and therefore there's no shelter anywhere there's no foothold there's nothing that we can hold on to that will not just disappear into oblivion and then so Prabhupada Srila Bhaktisana Sattva Thakmasat said when a person realizes this fact then he will water his couch with tears. It's actually a quote from the Psalms. One will weep piteously and pray, oh my Lord, please give me mercy. And the Supreme Lord is very kind, but he does not appear directly to the conditioned soul. His mercy appears before us in the form of his pure devotee.

17:59So when the living entity reaches out to God and God reaches out to the living entity, the place This way they touch, that is called Guru Tattva, understand?

18:14So samsara dhava nala li daloka trunaya karu nya ganaganatvam Ganagana means the condensed cloud. The mercy of the Supreme Lord comes to extinguish that fire. You know when there's a huge forest fire, it often happens, especially in California, in the summer. All the mountains are on fire and very wealthy people, their houses, everyone has to leave and evacuate. No one can stop it. The government cannot stop it. The fire brigade cannot be stopped. The only chance of that fire being extinguished is if there is a downpour of rain. Only the cloud can do it. So in the same way only the cloud of the condensed form of see Krishna's mercy can extinguish our suffering condition

19:17and ignorance in this world.

19:21It's amazing. So this cloud, this cloud of mercy, one may ask, well where did this mercy come from? it comes from the ocean of mercy krishna because if there's a fire in a forest there's water in the ocean but the ocean will not come to the forest itself but the ocean of mercy can become a cloud and the cloud can come to the forest and then extinguish that fire so that cloud that condensed form of the mercy of god is sui guru just like actually water is everywhere in the air i think especially in the cellar there's so much water everywhere in the air you know it's about whatever 73 percent or something like that but the water that is in the air we cannot actually drink that it's everywhere but

20:30it's not available so even though water is everywhere the ordinary person will die of thirst surrounded by water because it's simply not available in a form that he can benefit from. So in exactly the same way, the mercy of Krishna is everywhere. God's mercy is everywhere, but not in a form that we can benefit from.

20:59And so just as the vapor in the air condenses and becomes a cloud, so in the same way, the mercy of God, which is everywhere, condenses and becomes the form of Sri Guru. The spiritual master. That is the Guru Tattva.

21:21There is a wonderful prayer of the Devatas, the demigods, when Sikrishna was in the womb of a Devaki. So these prayers are very famous in Srimad Bhagavatam called the Garbastutti.

21:38So there the demigods have prayed.

22:00The demigods are praying, Oh my Lord, you are like the sun. Yuman means you are like the sun. So here we have day and night. Sometimes it's light, sometimes it's dark. But is there day and night on the sun? No. Because the sun is self-effulgent, it's always light. So in the same way, for Krishna, there's no Maya.

22:37for Krishna there's no suffering there's no illusion see Krishna he knows theoretically that there's such a thing as suffering and illusion but he never experienced it himself Srila Jeeva Goswami Parth says he has dukkha jnan he has the knowledge that there's such a thing as suffering but he doesn't have dukkha anubhav the realization of what it's like to suffer and so see Krishna exists eternally like the sun and his effulgence that is Tadrupa Vaibhava, that's his associates, always playing in their eternal joy of pastimes without any experience of suffering at all. So now the question comes, what is compassion?

23:29Compassion means that, for example, if you step in previously in your life, if you stepped on a thorn and you experienced that pain, then later you saw someone step on a thorn, seeing their suffering. You know what it's like and you want to help them. Pull out the thorn and give some treatment to the wound. So the compassion for the material suffering depends on the experience of it also. So the pure Vaishnavas, they have also, they're full of Ananda. They have no experience of suffering. But just as a person who wakes up from a dream, a nightmare, remembers what the nightmare was like. So pure devotees, they remember before what it was like, though they don't experience any disturbance now. So the Supreme Lord inspires His pure

24:35devotees to travel around the world and when they cross over this ocean of material existence, they travel by the boat of bhakti devotional service to Krishna's lotus feet Bhimānavam Bhimānavam means that the ocean of material existence is terrible Bhavānavam Bhīma Adabra Sauridāha But Bhavat Padamburu

25:08Nāva Matrate, the pure devotees

25:10take shelter of the boat of devotional service and they cross over the ocean of material existence they go to the Supreme Lord but they're so kind that they leave the boat behind for others to cross. See, this doesn't happen usually. If someone gets in a boat and crosses the river, then the boat's on that side and you're on that side and now you're stuck.

25:31But it's a great miracle when the pure devotees cross over the ocean material, they leave the boats on the other side. That means that they always empower someone in the next generation to become the next link in the Guru Parampara, who will continue the teaching of bhakti to facilitate the journey of the souls from this world to the spiritual world so here it is said oh my lord you are like the sun that means you don't feel suffering that's why people in this world we see that they they pray to god oh god please help me and then they wait and there's no answer and then they lose faith god's not listening and the truth of the matter is yes he's not listening i'm sorry

26:30to say, I just have to tell you. He's not listening. If you are praying, oh God, I'm suffering, I need more money and whatever. My wife is leaving me, or my children are this or that. If you're praying for material things, God is not listening. This is the conclusion of the Vedas. So in that sense, even the atheist person is actually right about that.

26:57But does it mean that his mercy cannot come? His mercy can come, but not directly himself. He's like the sun, no suffering, no he has no touch with any sadness or sorrow at all he is a satchidananda bigraha he is the embodiment of ananda how could God be the embodiment of ananda enjoying his rasalila in galop brandavan and at the same time have this niggling thing on his mind that someone in Dijon is dying of cancer it's not going to happen it doesn't happen so he is unaware of the things here, the supreme lord But His saints who are in this world, His mercy comes through the saints.

27:46And therefore, the devatas are praying to the Supreme Lord, Nidhaya yata sad anugraho bhavan.

27:56Oh my Lord, sad anugraha.

28:00Sad means the pure devotee, the saint. And anugraha means mercy.

28:08Now, someone may say, there are many prayers.

28:18So if the Lord does not give mercy or listen to you, then why pray? The secret is this, that when a person takes shelter of their guru, now they become connected to the spiritual energy. So though Krishna does not interact with his material energy, he interacts with his spiritual energy. So when we surrender to our Guru and become connected to the spiritual energy, then when we pray with a pure motivation, then Krishna, he can directly give mercy and interact because Krishna situated in his Swarup only interacts with his Swarup Shakti, with his own spiritual energy.

29:04So it's required that we become under the shelter of the spiritual energy in order to have the direct interaction with the Supreme Lord. But for those who are not in that condition yet, the Supreme Lord has a form in which he interacts and that is the pure devotee. And so here, sad anugraha, three main meanings.

29:30The first meaning is, oh my Lord, you only give your mercy to your devotees. because they're already connected with your Swarup Shakti. So that's the first meaning. Sad Anugraha, my Lord, you give mercy to the Sat, to the devotees. The second meaning is, Sad Anugraha means you give mercy to others through your devotees.

29:59Sad Anugraha. Sad is devotee, Anugraha means mercy. So Sad Anugraha means you give mercy only to your devotees, not to others. or you give your mercy only through your devotees to those who are conditioned in this world. And the next meaning of sad anugrah is the sad is the anugrah. Oh my Lord, your mercy is the devotee.

30:25So that is what Vishwantaritaku is saying in this verse.

30:32That the guru is the condensed cloud of mercy. This is sad anugrah.

30:40Your mercy is condensed in the form of Shri Guru.

30:44So, Vande Guru Sri Chara Naravindan. I pray to Shri Guru.

30:50I honor Shri Guru because it is only by the mercy of Guru that I can rise up out of the darkness of ignorance in this world. Shri Krishna himself has said, let me preface this a little bit. You know, here we have in this material generally a cluster of attitudes which are all wrong and we're not even aware of it.

31:31We don't even discuss it because it's just taken for granted. I am completely right about this set of premises.

31:40The first premise is the drick. I am the seer.

31:49The truth can be seen by me. So it may be true that your eye can see material things, but these material things are in the state of flux and they all disappear. They don't truly have substantial existence because they're in the state of flux all the time. So we cannot see the vastava vastu.

32:13That means the truly abiding substance. the unchanging eternal substance. We cannot see, but we have the ego, I am the seer of reality.

32:24We have the ego that I am free, liberty, equality, fraternity. I am free, but actually we are bound, we're very tightly bound by our karmas. We have, you know, this is a very important point, because in each point in history, each time in history, everyone thinks the way that I think, that's how, you know, everyone always thought like that.

33:01That's just the way that we think. But it's not true. Before, you know, what happened during the Enlightenment period, the time of Descartes, the time of Francis Bacon, the time of John Locke, During this time of the Enlightenment, attitudes changed in a huge way. Especially the philosopher John Locke, who was English, he put forward the theory that when you're born, you are tabula rasa.

33:40Tabula rasa. That's nothing to do with rasa. Tabula rasa means a blank slate. Right? That when you're born, you're a blank slate. and then your experience kind of right on that slate and make you who you are.

34:01Many people believe this. A person is born and they can be whatever they want to be. You're a blank slate. But before the enlightenment, no one believed that. Before the enlightenment, everyone thought, I'm born in sin. From the moment I'm born, I'm corrupt. Is it true? Yes, it's true. Because for us who are aware of the Vedic conclusion, when we're born, that's not the beginning.

34:32The very reason we're born is because of the karmas that we've done in our previous life. So we're not tabula rasa, we're not blank slates. We're not born as little innocent cherubs. And the world did so many bad things to us. We're born with deeply rooted karmas and sins and attachments and desires from our previous lives.

35:00Any parent who ever had twins knows this for a fact, that children are not a blank slate. Because even two children born on the same day to the same parents at the same time, and they have completely different characters. Where did it come from? It comes from the samskaras, the impressions of previous life's activities.

35:25So each one of us is born in this world as a little kind of bundle of traumas and troubles. Actually, a little explosive package of psychological problems from the very beginning. Yeah, from the beginning. And of course, things after that can attribute and make it better or worse, relatively speaking.

35:49But the idea came from the Enlightenment. I am innocent. I am not to be blamed for anything. Let me blame everyone else. Let me blame God even. Maybe just get rid of God. Like this. So the enlightenment was actually like the beginning of a dark age actually. It was the other way around. So we have these deeply rooted attitudes. I am the seer. I am innocent.

36:23I am was like a bland slate I can become anything I am the rightful enjoyer of the material world Ishwaroham I am in control of my life Ishwaroham Ahambogi Sidoham Balavatsuki Krishna said in Bhagavad Gita the mentality actually of a demon I am in control I am the enjoyer I am there's no fault in me it's fault with everything else and I am powerful and perfect so all of these attitudes are there how will we overcome them so see Krishna has described in Srimad Bhagavatam the meaning is one should give up materialistic association and an intelligent person will try as far as possible to keep the company of saints, of spiritually advanced souls.

37:35Why? Because when we associate with saints, they are like fire and they will speak such cutting words. Chindantimis, they will cut Manovya Sangha Our deeply psychologically Rooted concepts About ourself Who we are, where we are And what our prospect is The worldly desires Which are so deeply rooted It's impossible for us to overcome them By our own efforts And by their sharp words And good advice, association And engagement in bhakti They will remove all these things from the heart so that the heart becomes now actually pure and actually joyful and situated understanding that i am not i cannot see the truth the truth can see me and when krishna's glance falls on me his glance of mercy then only by his grace am i able to see krishna i am not

38:48the enjoyer but rather and i am not free i'm not independent but it's the very dharma it's the very nature of my soul to be subordinate and always in the shelter krishna is ashraya the shelter and i am the ashrit the sheltered so when i am situated in the consciousness of being the sheltered person then i can partake automatically of the joy of the supremely joyful being so yes the soul is an enjoyer in one sense the soul is an enjoyer but not the independent enjoy not the independent indire so only a pure saint will speak in such a way to cut our false illusory independence which is we think is the source of happiness but is the source of our suffering

39:45and inspire us to be asrit actually sheltered in krishna which we fear which we are afraid of and we don't want to do but actually there lies the ocean of bliss the bhakti rasamvita sindhu The endless ocean of the nectar of devotion is there. So that is the mercy of Sri Guru. So at the end of the first verse, Silla Vishnu Chakitakuri is saying,

40:14Vandei Guru Sri Charanara Vinda.

40:18Probably not all eight verses today.

40:24But let's go a little bit further.

40:30Then, Silla Vishnu Chakitakuri is remembering Sri Radharaman Goswami. Sorry, Radharaman Chakravarti. He's remembering his Guru. But all of you, just remember your own Guru Tattwa.

41:05Ah, beautiful.

41:20Now he is remembering the life characteristics that are visible to the disciple, even from the beginning.

41:35Kirtan means praising, glorifying. What does Sri Guru do with his life?

41:55He is Sumedasa. Those who are Sumedasa, they have pure intelligence. They engage in the sacrifice, the worship of the Supreme Lord in the golden form of Gauranga. In the midst of his associates performing Harinam Sankirtan. This is quite amazing.

42:18Krishna Varnam. Krishna means blackish, but not black like you think of black in this world.

42:27Radharan equals Krishna, Krishna Chandra.

42:31Krishna means black. Chandra means moon. Have you seen a black moon? No, you cannot even imagine it. But Krishna is like that. Somehow dark and at the same time light. At the same time. It is something aprakritar. Supernatural and acincha. Inconceivable. Only when we chant the holy name.

42:50Hare Krishna, Hare Krishna, Krishna, Krishna.

42:54Hare Hare, Hare Ram, Hare Ram, Ram, Ram, Hare. First, the form that is the Shabda Archa. the sound deity will appear in the heart from Nam Abbas Shabdarcha the sound deity and after that when the form is fully awakened then the goon, the qualities of Krishna will begin to appear including his color, his complexion that time we can understand the meaning of Krishna Chandra the black moon that black moon inconceivably beautiful, dark and light at the same time is now covered with the golden complexion of Radharani's brain and has appeared in the form of Gauranga Mahaprabhu.

43:48Sīla Rūpava Swamipāda, he has said, Aparam kasyapi pranayajane vrindas yakutuki rasastomham hrittwamaduram upabhaktam kamapiyap.

44:29He said may Deva, Deva is God. That deva, that playful Krishna, Chaitanya Kriti, has taken the form of Chaitanya Mahaprabhu.

44:45Atitaram nakripayatu. May he bestow upon us his excessive mercy.

44:54What is the nature of this form of Mahaprabhu? Aparam kasyapi pranayabrindas yakutuki. That Krishna of Goloka Vrindava, he has many, many beautiful gopis. How many? Unlimited.

45:14And they're all absorbed in pranay. That means very confidential, intimate love for him. But out of all of those unlimited gopis who love him so much, there is one who has a special love, which is incomparable, superior to all the others.

45:35And Krishna became Kutu ki.

45:55When Krishna saw the love of this one person, I'm not going to say who it is because, you know, it is said that.

46:08When something is hidden, it's more rasik. So you can just think who it is. When Krishna saw the love of this one gopi, he became paramakotuki. That means overwhelmed with curiosity.

46:24What is it like to have a love like her? He became overwhelmed with this curiosity. And he was thinking about it. He couldn't stop thinking about it. Day and night. Eita cinta rahe krishna paramakotuki. All the time he was thinking, how does she feel? What is it like to have this love? I don't know.

46:47Riddha Badaya Prem Lobadakadaki.

46:50And his greed, his curiosity to know what that love was like. Lobadakadaki. That greed was doing dakdaki. You know? Dakdaki means if you have milk and you boil the milk, it becomes thicker and thicker until it becomes rubbery. And when the condensed milk, the rubbery is boiling, then the bubbles go duck, duck, duck, duck, duck.

47:14So in the same way the greed in the heart of Krishna was so hot it was so intense it became condensed, condensed, condensed like rubbery and then it was like boiling rubbery and his greed was duck, duck, duck, duck, duck.

47:30And because of this he could not check himself. So Rupagaswami Pada said just as you know when krishna is a little boy impelled by greed he goes to the neighbor's house and he steals butter there and then he goes and he hides somewhere where he can eat it without being seen and he can relish the taste of that butter without anyone seeing him so sri lupagas saying in the same way krishna he stole the brain from the heart of simati radhika the rasa stoma he stole the treasure of rasa from the heart of Radhika but you should know that actually he is not powerful enough to do that Radhika let him do it otherwise without the blessing of Radhika

48:22it's impossible you see that's why in Jai Dev Goswami's Gita Govinda it is said that Krishna fell at the feet of Radharani begging her Radharani had been in Maan and refused to meet with Krishna for a long time. And finally, when he came to see her, she was ignoring him. She would not look at him.

49:01So with tears in his eyes, Krishna bowed down and said to Radhika, I am burning from the poison fire of Cupid and only you can save me. save me from this suffering by decorating my head with your lotus feet with the soft petals of your lotus feet so when that time when Krishna bowed down to Radhika and begged for her mercy he wanted to know oh what is it like to have a love like you so he bowed down that time when he bowed down Radharani in her heart blessed him and therefore he was allowed to take her brain and just as Krishna steals butter and tastes it in a hidden place So in the same way,

49:51Krishna, when he stole the delicious love of Radharani, he hid himself with her golden complexion so that he could taste it without anyone knowing that he was Krishna tasting her love. Because he said to Ramananda Rai, when Ramananda Rai saw that Mahaprabhu was Radharani Krishna and then he fainted, when Mahaprabhu touched him and woke him up, He said, shh, don't tell anyone.

50:18They'll make jokes, they'll laugh at me. So Krishna was shy to perform this greatest and most ambitious pastime of all time.

50:30You know, Krishna has so many pastimes. In the form of Mahavishnu, he manifests millions of universes from the pore of his skin. In the form of Varahadev, he lifts up the earth from the Garbadak ocean. In the form of Nishingadev, he conquers the king of the demons here in Nikashipu. But none of these pastimes are as ambitious and amazing as Krishna's pastime trying to understand the heart of his girlfriend.

51:02Krishna trying to understand the heart of Radhika. This is the most amazing and ambitious pastime that the Supreme Lord could ever do. And he does that after stealing the Rasa, the Prema Rasa. He hides himself and tastes it in a hidden place in the form of... So this is the characteristic of Sri Guru.

51:26Realizing these things. Maha Prabhu Kirtana Nritya Gita.

51:32Sri Guru is becoming maddened.

51:35His Guru is doing the Kirtan of Gauranga. Nritya always dancing. Gita singing the glories of Gauranga. Vandevi Svambara Parakamalan. Singing the glories of Gauranga. Baditra Madhyan. Baditra means playing musical instruments. Madhyan means that he is becoming intoxicated, becoming maddened. Why? By relishing the rasa in his pure heart.

52:14Sometimes hairs are standing on end, sometimes trembling, sometimes tears like this. So the preme in the heart is overflowing into the body and then out and affecting everyone else.

52:35The love is emanating. My Gurudev, he used to say, where there's a pure devotee, then preme atoms are shooting out. You know, if there's a radioactive source and you go near it, So the particles are jumping out and you get radiation. So a pure devotee is like that. He is radiating the particles of Prem.

52:59And this love destroys our ignorance.

53:03So Prema Bhakti Jahoite Abhidhya Vinashayati

53:07It destroys our ignorance and attachment to this world.

53:24Now Krishna is experiencing the Prem of Radhika. What is that like?

53:33What is it like? One day, Lord Shiva said to Parvati, Lord Shiva said to Parvati, If you could collect together in one pile, all of the happiness of all of the souls in all of the unlimited universes in the past, the present and the future in one place and make a pile of that happiness.

54:32And you should also collect together all the suffering of every living entity in every universe forever in the past with no beginning in the present and the future with no end and put that in another pile. then these two piles, these mountains of happiness and distress would not equal even one drop of the simultaneous happiness and distress that Radhika feels in her brain.

55:26Oh, this love of Radhika, who can know it?

55:31The pain of this love crushes the pride of Kalkut Bish. Kalkut Bish, when the demons and demigods churned the Oshtamu and the poison came out, this is the most deadly poison of all.

55:49And if someone will take that, they'll feel such pain. And that poison becomes proud, I can give pain. But when this poison sees this frame of this love of Vrindavan, of Radhika, then that poison thinks, ah, I'm actually, relatively speaking, delicious. I have no power to give pain to others at all. I'm a failure, alas, alas.

56:11I should commit suicide at once.

56:16And at the same time, in the heavenly planets where the demigods drink nectar, then that nectar has a pride that I give joy to everyone but the joy of this love of Radhika is so great that nectar becomes ashamed and thinks I'm completely tasteless so Purnamasidevi said only that person who has experienced this love which is a mixture of pain and pleasure at the same time only they can know what it is really like so Radhika is experiencing that and now Krishna in the form of Chaitanya Mahapur is experiencing that for the first time and so see Guru when in his trance Guru is seeing Goranga Mahapur crying

57:50Chaitanya Mahapu is in the Gambira, a bit like this. Chaitanya Mahapu is in his cave, the Gambira. And he's absorbed thinking, I am Radhika. And Krishna has gone far away to Mathura. Actually, Mathura is not so far. But then from there he went to Dvorkha and it was very far away. And Radhika is crying.

58:09Ha ha more Pranhadha. Oh you are my Pran. My life. Aha Padmalocham. Oh you have very beautiful lotus eyes filled with compassion. Aha Dibhya Sadgona Saga. Oh Krishna you are like an ocean of wonderful qualities. Oh Shama Sundar. Whose complexion is like a fresh rain cloud illuminated by a flash of lightning. so beautiful and the sham means the embodiment of the romantic mellow of love Shinga rasa ha ha pitambara dhara for you who wear beautiful golden garments to remember me Krishna wears a golden pitambara to even if Radhika is not there at least he can feel that he is embraced by her golden body of Radhika this pitambara of Krishna is the udipana stimulation of that

59:06memory Oh my hero of the Rasa dance On the bank of Jamuna In the forest of Vrindavan On the full moon night In the Vasanth In the Shavad season Autumn season Oh my hero of the Rasa Lirat Govardhan during the spring time Radhika would cry like this But now Krishna himself In the form of Garanga Mahaprabhu is crying And experiencing the simultaneous, maximum suffering and maximum bliss at the same time, mixed together, this

59:43brain. And because Sri Guru

59:46is chanting the holy name and remembering Mahaprabhu, and the bhava Mahaprabhu is overflowing into the heart of Sri Guru, therefore Rauhman Chakampasru Tarangabhajo.

1:00:01Mahaprabhu is crying, Mahaprabhu is trembling, Mahaprabhu's hairs are standing on end. When the pure Vaishnava is absorbed in Mahaprabhu, then his feelings come to that Vaishnava when he experiences the sattvic baths. So, We will continue some explanation of the other verses tomorrow.

1:00:39So we should remember this very beautiful glories that our Acharyas have described in Shastra. It may be that you heard something and realized something. But at the end of the Harikata, if a person becomes absorbed in Kirtan, then even the things that were not felt and realized during the Harikata, they become revealed.

1:01:07so it's essential that today should be very ecstatic kirtan at the end of a harikata