Q&A: If We Go to Vaikuntha, Will We Have a Chance to Serve Radha and Krishna? - 2026-03-09

0:01Raise your hand if you have a question. Yes, back to Benjamin. Thank you, Gurudev. So, we've been hearing a lot about how the mind shouldn't be attached to impersonal liberation and going to Vaikuntha. So, my question is, if we've reached either of these destinations, we know that they're timeless. Does the jiva who's reached these destinations ever get a chance to go serve Radha and Krishna, or are they Permanent.

0:54Yes. Very good question.

1:13Generally, it is considered that if someone will attain the Brahmajyoti, then it's over. And it is true. But there is some, in the commentary on Brihad Bhagavatamrita, there it is mentioned that it may happen that sometimes a great personality like Narada, he may be passing through the Brahmajyoti, and by his mercy, someone may be liberated from being liberated.

2:06And they may have a chance by the mercy of the Lord coming through His pure devotee to take a body and do sadhana and attain higher destination. Also though Vaikuntha is considered to be final, yet still there is a chance. Sometimes great personalities like Narada they go to Vaikuntha and by their association some inspiration may come.

2:40And he may want to go further. When Gauranga Mahaprabhu appears, he appears with the devotees of all different avatars as well and by the association of Chaitanya Mahaprabhu and his associates, there's also a chance that persons in a particular bhava, they can realize the mood of Vrindavan. This has been written by Kavikarnapura. It was a benediction given by Chaitanya Mahaprabhu at the end of Chaitanya Chandrodaya Natakam.

3:24But you should know that if a person, let's say, they have a mood of friendship to Krishna in Dwaraka, but they appear in Gaura-lila, then Mahaprabhu may make them an associate of Radhakrishna in Vrindavan. But they retain that form because it's prakasha-bheda, abhimana-bheda. So they will remain in the relationship with Krishna, in Dwaraka, but in another form, with another abhimana, they may attain the service of Radha and Krishna. So don't think that Vaikuntha or Dwaraka will become empty because associates from there, they all went to Vrindavan and now Dwaraka is empty. It's not like this.

4:22So this is, it is just like, if you see the example in the conversation between Srila Haridasa Thakur and Gauranga Mahaprabhu, and Haridasa Thakur said, Chaitanya Mahaprabhu was very worried about all the living entities, and Srila Haridasa Thakur said, my Lord, don't be worried, because when Krishna comes to this world, he delivers everyone, and when you come, you also deliver everyone.

5:08So Mahaprabhu hearing this, he was amazed because it's a level of mercy that Supreme Lord keeps hidden within the heart.

5:21He doesn't speak about it. It's extremely confidential. So Mahaprabhu was amazed. How did Haridasa Thakur know this confidential subject?

5:33So in the Shastra and as a general Siddhanta, it is said, oh, if anyone will go in Brahman, it's finished. If anyone will go to Vaikuntha, it's finished.

5:49All the living entities in this world, they're in this cycle of birth and death and it's endless. But the truth is, there is a confidential dimension of the Lord's mercy. And so, it is not endless because the Lord will, He may liberate persons, He may liberate them from liberation. And those who have a particular destination, they may also get another higher destination as well. But generally, the Shastra does not speak in this way.

6:21These are extremely, extremely hidden and confidential subjects, even to the point where our Madhvacharya said there are certain souls, they are damned, they will just be in the material world forever.

6:37But Sri Chaitanya Mahaprabhu, through his associates, has revealed a softer side to the Supreme Lord and the causeless mercy of the Supreme Lord.

6:55So you should consider the subject in this way. Is it clear?

7:05In Brihad Bhagavatamrita, there's a chapter when Gopa Kumar, he goes through the Brahmajyoti, and he sees the form of Vishnu, and he sees that Vishnu, he's surrounded by unlimited jivas all around him in the Brahmajyoti, and those jivas, they are moving towards the Paramatma, and some are merging into him. So in the commentary on that discussion, even Gopakumar, he could feel himself and say, no, no, I don't want to merge into the Ishvara Sayujya.

7:49So there he mentions that sometimes a person who's entered the Brahmajyoti, but they have not entered into the Ishvara Sayujya, that experience of Ishvara Sayujya, then by the mercy of a great Vaishnava, they may also go to a further destination. Yes, so you can read that commentary on that section of Brihad Bhagavatamrita.

8:14Yes.

8:21Oh, wait, wait, wait. I should keep a balance. Ladies, who has a question among the ladies?

8:29Yes. Kandarpa Sundari. Thank you, Srila Guru-deva. So my question has three parts. The first part is, is it like this, that every Mayavadi is impersonalist, but not every impersonalist is Mayavadi? So it's like... Yes, every Mayavadi is an impersonalist, but not every impersonalist is a Mayavadi. So, there's a difference between Mayavadis and Brahmavadis. The Brahmavadi, he knows that God is real, and the world, his Maya Shakti, his material energy, it's real also. It is the energy of the Supreme Lord, and only the living entities in this world, they have an illusory understanding

9:25of the world. You understand? Like if a magician pulls a rabbit out of the hat, right? The hat is real and the rabbit is real, but he didn't really just pull the rabbit out of the hat from nothing. So the things are real, but our understanding of it is an illusion. So the Brahmavadi, he knows that there is God and God has energy and it's real and God is real.

10:02But, due to his association and due to his samskaras, he has an inclination towards mukti liberation.

10:11He developed a jnana-mukti sukruti by association.

10:19But the Mayavadi, and that person, by practicing bhakti, he may attain that liberation also. But a Mayavadi never gets liberated because a Mayavadi, Krishna aparadhi, he is an offender to the Supreme Lord. God. He thinks that God is an illusion, bhakti is an illusion, this world is illusion. It actually doesn't exist at all. It's just a complete Brahma, a mistake. So there's a difference between a Mayavadi and a Brahmavadi, yes. Next.

10:57And there is this path, which is, I don't know if it's like sampradaya or like a deviation path, but it's called now Transcendental Meditation. And this is by transcendental meditation they call and it's by Maharishi Yogi and I think also the Beatles were like going to this guru before and I wanted to ask which yes which category is this in this path and what can we do if if one of our family members close family members are practicing this and then if it's like impersonal.

11:47We know that we shouldn't associate with persons who are impersonalists, and we shouldn't talk about these subjects, but how we can deal with this thing. Yeah, so the TM movement was established in the West by Maharishi Mahesh Yogi, and he's a Yogi, so he teaches the philosophy more or less based on the Yoga Sutras, and some mixture of modern science as well.

12:30You know, they established a university in America, in Fairfield, Iowa. So they have a university and they have a Vedic town there and there are thousands of practitioners. They all live together there. They do TM. They try to get to yoga siddhis and do levitation as well. So, they are teaching within the Vedic paradigm, because they also teach jyotish and vastu and yoga sadhana and so on.

13:14So, in this way, they encourage people to cultivate sattva guna, the mode of goodness. So, from a worldly point of view, it is relatively superior to the way that ordinary people live in Kali Yuga today.

13:31to live a disciplined life of and develop sattva-guna, all of these things, this is a better, it's commendable, and it brings people into the Vedic paradigm, he also translated Bhagavad-gita, but as far as I'm aware, only the first six chapters, the first six chapters of Bhagavad-gita, because that culminates in Dhyana Yoga, but of course, at the end of the sixth chapter, Krishna said,

14:49So you can achieve more by doing less, and things like this, and how to be successful in life by attuning yourself to the field of infinite intelligence, because buddhi, intelligence is an element, and it's also all-pervading, and so they have some ideas like this, once someone came to my Gurudev and said, What do you think of TM? And he said, MT. What do you think of TM? MT. He just turned it the other way. Right? Because if the goal is liberation, then this is emptiness. But I know one devotee, he was also practicing this a long time ago, whatever, in the 70s. And he came to Maharishi and he told him,

16:02I have been practicing this yoga, but I am feeling not satisfied, and the Bhagavad-gita speaks about bhakti, and Maharishi Yogi told him, yes, you are right, I am telling some basic things to help society, but bhakti is the goal, so you should go to that Prabhupada.

16:29And then he went to Srila Prabhupada and became a devotee.

16:38So, you should understand what are the benefits from the relative sense and also know that bhakti is the swarup of the jiva. That is, to be Krishna's servant is the swarup of the jiva. That's the purpose. And if one does not attain that purpose, if other practices and ideas don't just serve as a stepping stone towards bhakti, then they have ultimately no value. But if they're part of the evolution of a person, and in many cases they are, Sukadeva Goswami was a Brahmavadi. The four Kumaras were Brahmavadis. So it often acts as just a stage in the evolution of a person.

17:29But if someone becomes very much attached to that, then it will impede their progress.

17:36Okay? Is that all three questions? Or you have another one? Now the men will have three questions in a row.

17:47How can I deal with her? Like, is it okay to have her association? Because I feel that she's very attached to this. And like, I mean, I try to give her prasada and I hope that she will meet you. With this kind of persons, of course, you can give them prasada, you can invite them to kirtan and to discussions in Bhagavad-gita, because they like Bhagavad-gita very much, and most people go through this impersonal yogi phase, you know?

18:23And this is why I have also given many lectures on the Yoga Sutras of Patanjali, because mainly people have a, they don't have a clear understanding of the psychology of yoga, and there are many points which overlap with our Vedanta and the cosmology and the psychology presented in the Yoga Sutras. That's why our acharyas, they quote from the Yoga Sutras.

18:52Vishnathya Guttaku quotes from the Yoga Sutras in Madhurya Kadambini on psychological topics.

19:00Patanjali is not wrong about everything. He's right about many things. But in terms of sadhya and sadhana, it is not complete. Though there are hints. There are hints about God and surrender to God and so on. And the reality that the soul and God are distinct. it. It's not a complete, it is not Kevaled Vethavad. The Yog Sutras is dualistic. It's a dualistic metaphysics. The mature elements are not just a brahm, a misconception, you know, so it's a dualistic metaphysics. So there are many things about it which are correct, but the full understanding of the Vedas,

19:56Vedanta, the conclusion. It's very difficult to extract from there. Also, the Yoga Sutras of Patanjali, they give options. He says that meditation on the Paramatma is the best, but if you want to meditate on something else, you can also choose that option. So, if you want to meditate on the sun, or on fire, or on a jewel, you can do that to concentrate your mind, but best is to meditate on the form of Paramatma.

20:38Bhagavatam says that Patanjali is Bhagavat Priya, he is a great devotee. So you should understand that he was enlightened devotee, but he plays a role in the history of the unfoldment of Vedic knowledge to present a particular type of practice for those persons who don't have the sanskars for bhakti. And so those who want liberation, who want yoga siddhis, they become attracted to that, and they get somewhat protected by rising up out of tamas and rajas and towards sattva.

21:21And they learn something, that the soul is not the body, that the soul is real, the world is real, God is real, God is eternal, you should surrender to Ishvara Pranidhan, surrender to God, you should meditate on the syllable Aum, which is a name of the Supreme Lord also, like this. And Bhavadeva Devushan in Vedanta Sutra says, each of the sages who gave the six systems of classical systems of which yoga is one, they all knew everything, they're omniscient, but they've presented a particular idea for persons of different proclivities,

22:03different inclinations, and also so that by comparing and contrasting them, one can come to understand the perfection and the beauty and the symmetry of the actual conclusion Vedanta, you know, just like Bhagavatam, the bhakti of Prahlad Maharaj has been described, the bhakti of Dhruva Maharaj has been described, the bhakti of Chitraketa Maharaj has been described, not because the point of the Bhagavatam is to become like Dhruva, but by comparison, by taratamya, we can come to know the greatness of the love of the gopis of Vrindavan. Understand? Understand? Yes or no? So it's a question of framing. If someone will frame the yoga sutras, this is the true teaching, let's frame it within the context of yoga, then they won't have a

23:12proper understanding. But if you frame the yoga sutras within the context of the whole history, of great sages, then you see the role that it plays. Nyai gives us the ability to learn how to think clearly in various categories. Vaisheshik darshan extends that also. The Yog Sutras teaches that only by logic you cannot understand because this Tarka Vitarka is one kind of Chittavrti. And so you will You have to actually have a practice to have a direct realization of something higher. Sankhya darshan of Kapil actually prepares the ground for the Yoga Sutras by discussing Purushan Prakriti and the evolutes of Prakriti.

24:13Nyai darshan, sankhya darshan is atheistic, but nyai darshan is theistic. In traditional nyai, there are nine proofs that there must be God. You see? So the Sankhya Darshan gives you the advantage of the analysis of Prakriti, the evolution of Prakriti, which is useful for yoga. But that is atheistic. But nyaya logic is theistic. So the Yoga Sutras has the foundation of some Sankhya philosophy, but with the theism of nyaya. So each one of the philosophies, it has its strengths and also its weaknesses.

25:02And if you, a person who is inclined to do vichar, philosophical deliberation, if you will go through them, then under the guidance of a teacher of Vedanta, then he can see the strengths and weaknesses of these ideas and how Vedanta is perfect. So by comparison you come to the perfect metaphysical school So similarly the Srimad Bhagavatam describes the creation

25:38All these different things Why? Ultimately to isolate the ashraya Ultimately so that one will know the greatness of Krishna and his lila in Vrindavan That's why the other things are not discussed for the purpose of those things in and of themselves. And so with such persons, to educate them, don't try to cancel what they know, just try to expand their framework of reference. Understand? So when you say should I associate with them, no, don't take their association, give your association. Understand? So when I say don't associate, that doesn't mean, oh, if you see one, you should run away.

26:39I've looked in the face of a Mayavadi, because they're not real Paka Mayavadis, they don't know Vedat Keval Advaitavad like Prakashananda Saraswati, you know, they're just usually just confused hippies, they smoke the joints, and listens to a Beatles record, and now they think they're enlightened, so just understand the limitations of their worldview, and then expand by discussion, expand the framework, the framework, the frame of reference, so they understand, they have learned something valuable, but Prabhu kohe eho hai, aegi keo a, this is the motto of Chaitanya Mahaprabhu, this is alright, but say something more, go further, go further, understand? Problem is that devotees in the beginning, they have Komalashadha, their faith is weak, and they listen to someone, and they think, ah, baby, this idea is okay.

27:51So this is why it's important to hear Siddhanta, Siddhanta bolie chite nakara alas, jahoyte krishtalagi suddamanas, don't be lazy when it comes to Siddhanta, you should know deeply Dasamul Tattva and all the pramans from Shastra for Jiva Tattva, Maya Tattva, Bhakti Tattva and the various arguments of Vedanta Sutra and actually all All the sutras of Vedanta have been explained, not in the same order, but they are explained by the dialogues in Srimad Bhagavatam. The dialogues between the various rishis and personalities in Srimad Bhagavatam give an elaborate explanation of each and every one of the sutras of Vedanta. Awesome. So don't be lazy. Study Siddhanta very carefully. Jiva Goswami has the obliterated mayavad just on the basis of its own internal

29:05personal inconsistencies in Tattva-sandharva and Sattva-sambharini. And Baladevi Debushan in the Govendabhasya has obliterated Mayavard on the basis of Shastra. There are two approaches. One is you can show by Shastra that impersonalism is wrong. And the other is you can, even without depending on Shastra, you can show that impersonalism is wrong by exposing its own internal internal contradictions. So, our charas have done both types of deconstruction of that position.

29:54Yes.

30:05I had a question about the nature of Raganuga Bhakti and the speciality of the mercy of Sri Chaitanya Mahaprabhu.

30:20only Shri Chaitanya Mahaprabhu saying only me I can distribute pure Vraja Prema. So but we see that also in the past it was present Raghunatha Bhakti because for example in one of the four sampradayas two of their main points one of them I think in the Vishnu Swami sampradaya one of their points is Raghunatha Bhakti which Chaitanya Mahaprabhu took from them.

30:47and then also like we can see that in Srimad Bhagavatam, Sri Krishna is giving the sometimes is giving mercy only to those who are qualified for example we can see the pulindi girls or we can see the Madhura Ramani and so different cases and so my question was also we we know that the and this is connected Madhurya Ras also there were sadhakas who wanted to get Madhurya Ras Durya Ras, but I know this was only in the opulent aspect, was possible before Sri Chaitanya Mahaprabhu, so yesterday Damodar Vilas made a question about different types of gopis, Nityasaki, Parampasasaki, and which one sadhakas could enter, so is it that, like, because Manjari Bhav is given only in one time each day of kalpa, only after the appearance of Sri Chaitanya Mahaprabhu and Rupa Goswami, Sanatana Goswami, so is it that,

31:48Like, person could already obtain the form of a gopi, not of a manchari, but maybe with some opulence or not, before Sri Chaitanya Mahaprabhu, and was Raganuga Bhakti already present or not, really, was distributed or not? So in the Raghavad-machandrika, there it says purva-para-kara-vichat, that one should follow the Mahajans, the great personalities, but you should make a distinction between purva and para, the previous Mahajans and the latter Mahajans.

32:33So, the previous Mahajans are Bilvamangal Thakur, Jaide Goswami, the Sages of Dandakaranya, the Vedas personified, and the later Mahajans, they are the six Goswamis of Vrindavan. So, we are following the six Goswamis of Vrindavan. Why? Because through them, Mahaprabhu has opened the path to enter into Manjribhav. Whereas those previous personalities, they were sometimes in sakhibhav, but also in naikabhav. For example, the Vedas personified, they became naikas, they became heroines to meet with Sri Krishna.

34:17So being in the lila, there are extraordinary mercies, they were in the lila of Lodramachandra, and in the lila, then, there is extraordinary mercy, which is available, that is no longer available after the lila becomes aprakat.

34:37Like Putana, she disguised herself as a bridge bhasi, and Krishna gave her position like a mother, but if you disguise yourself as a bridge bhasi, it will not have any effect, you know? So there's a difference between distribution, distribution in the lila and the line continuing to distribute it and some extraordinary circumstance that's not exactly a distribution, you see, that's why that verse says, yuga-dharma, my angstas can establish the dharma for the whole yuga, understand? But only I can establish such a line that will distribute Braja Prem, you understand? So, if during the lila, someone got Braja Prem, that's not the same as distributing throughout a whole yuga by establishing a sampradai for distributing through everyone, understand the difference?

35:44So, there are some rare personalities who appeared in this world, they were eternal associates, and so they have manifested Naika Bhav or sometimes Sakhi Bhav, but we don't see that they have a line which is, it is being distributed everywhere.

36:13Another thing is this, that in the Naika Bhav, in previous ages when Great Mahajan, someone attained the Naika Bhav, that to be a Naika, that means you're not in Radharani's group, because Radharani is the heroine in her group. Sakis are not Naikas, they can play the role of Naikas on Radhika's request sometimes, but they're Sakis, so this is one thing.

36:45And so, Mahaprabhu is given such a position to enter into Radhika's group and become the Dasi of Radhika. So that means that one can realize the sweetness of Krishna to such a degree. The gopis in other groups, they don't realize Krishna in that way. They don't have such a profound realization. And even a person in Saki Bhava, though their love is great, but they cannot be there when Radha and Krishna are together, so they don't get that chance to be vyapt, to be completely pervaded by Madhanaki Mahabhava, Radhika's mood, at the time of her very close meeting with Sikh Krishna.

37:33So what Mahapur has given is the very highest, topmost relishment of the sweetness of Radha and Krishna, and it was never given before. Even though there were some great personalities, very rare personalities throughout history, like Jayadeva Goswami, he is eternal associate of the Lord, and he is described the Sakhibhava. But we don't see from Jayadeva Goswami any sampradaya. So these things are to be, these are Vaishishtha to be considered. There's some speciality in the Purva Mahajans and the Para, the previous ones, and what Narthanda Stakris

38:28calling the modern ones, because Naratanda Sarko himself, he was a shiksha disciple of Jiva Goswami, and he was a direct diksha disciple of Lokanath Das Goswami, so when he says the later ones, which are the present, his contemporaries, he means the six Goswamis of Vrindavan and those close to them, like his own diksha guru, Lokanath Das Goswami is the incarnation of Manjulali Manjuri, who is one of the astasakis, astamanjuris.

39:03No, the men have to have three more questions in a row, yes.

39:17Yes, Guruhu. Thank you.

39:20Haribol.

39:23So, first question is regarding an episode that happened a few weeks ago.

39:31I was engaged in one sweeping seva in the evening, and, well, I was approached by a group of Gurukul children. Yeah, this Gurukul. Yes. Yes. and they told me I should not be sweeping. So I'm engaged in Guru Seva, I'm supposed to be doing this, but they said no, no, no, no, no, not night time. You can't sweep in the night. Why? Where is this written? Is this? They said, oh, it's in Bhagavat Purana. Okay. Can you tell me where and what? What's the verse, the Shastra? And they couldn't tell me the exact verse, but they said, oh, if you sweep in the night

40:29du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du, du.

40:33Und so, my internal mood, was like, am I really qualified to receive such a blessing? Um, but externally, I was, I simply shundered off like, yeah, I don't have any money anyway, so it's fine. I mean, it's Guru Seva.

40:52So, I was wondering if you could perhaps help me identify where, if this is actually in Shastra, where it is located They are karmakanda brahmins doing karma, to get money, so they are interested in this subject This is not interesting for us There is no such verse in the Srimad Bhagavatam The Bhagavatam is for paramahamsas, not for karmakandhas

41:54the mentality and the teaching of karmakanda and the jnana-kanda. This is just a big pot of poison. So we have nothing to do with this.

42:16Thank you. So, in one lecture about Bhaktivinoda Thakur… Wait, wait, wait, wait, you had your question. Sarangat Thakur. I don't know if there is enough time to answer to this. If you have multiple questions, you should balance and see which one's more. more important in your life. Yes. Well, I would like to ask, since a long time, about who is more merciful, Gaura-Nitai or Jagannath, because we heard about the niravadhika udarata of Gaura-Nitai, and we also know that Jagannath is patita-pavana. So, actually, many times, once I heard from you, but not so much, that there is a kind of competition,

43:10Nithya Pitakya, Parashanta, Dra. threatening Élijanda waren.

43:11they were so sneezeают wabowani, GREEN or red nível Georges Larian.

43:11so if you could explain some, i don't know, some different,

43:23I don't know, some different,

43:26they are some suggestions to say that wanting Gaura-Nitai superior or Jagannath? Who is more merciful? Gaura-Nitai or Jagannath? Gaura-Nitai. Gaura-Nitai.

43:47Mahaprabhu is the most merciful incarnation. But the form of Mahaprabhu, who makes Mahaprabhu available to everyone, his Prakash, and that Prakash who does the Prakash, the illumination of the mercy of Mahaprabhu, that is Nityananda Prabhu. So no one is more merciful than Nityananda Prabhu, but don't get too dualistic about this. Nityananda Prabhu, just as Balaram, is Krishna, but he is Vaibhava-prakash. So Nityananda Prabhu is the Vaibhava-prakash of Chaitanya Mahaprabhu, who reveals the mercy of Chaitanya Mahaprabhu. So no one is more merciful than Gaura-Nitai.

44:36In regard to Lord Jagannath, he is Patita-pavana, he is very merciful, that's wonderful, but no one is more merciful than Gaura-Nitai, and you should not go into a sectarian position of taking a side here and taking a side there. by the mercy of Advaita Acharya, who is the divine synthetic personality, one should come to understand the place that all the forms of the Lord play in the one total reality.

45:46Chaitanya Mahaprabhu, he has the astonishing leela in Jagannath Puri, with Lord Jagannath.

45:55When he comes before Lord Jagannath, Srila Sarvabhauma Bhattacharya, Mahaprabhu asked him to sing, and Srila Sarvabhauma Bhattacharya began to sing,

46:38Mahaprabhu is in the mood of Radharani, and he's experiencing, I am Radharani, and looking at Lord Jagannath, se ye prāṇa-nātha pāinu, and I have attained my prana. Radharani is looking at Krishna, she knows, she knows, this is my prana, Krishna of Vrindavan, but how sad, here he is with no peacock feather, no flute, no Jamuna, no Govardhan, no gopis, dressed like a king, he must be suffering so much, and I was being burnt by the fire of Cupid in his absence and now I have attained him. So there should not be an exclusive mentality. There should be inclusive mentality. Yes, it's true. Gaura-Nitai are more merciful than Lord Jagannath. But that does not mean that we remove Jagannath from our life.

47:48Because without this beautiful pastime of Mahaprabhu and Lord Jagannath at Ratha-yatra, then it will be very difficult for the fire of the separation, the intense desire to serve Radha and Krishna in Vraja, to be awakened in the heart. This pastime is so important. It is so essential for Gaudiya Vaishnavas. So much so that my Paramagurudeva, Srila Bhakti Prajnan Keshava Maharaj, he made Ratha-yatra festival in Navadvipa. And even some persons criticized him. They even printed magazines criticizing. Why do Ratha-yatra in Navadvipa? Why? Because of this faulty mentality, wrong mentality.

48:41Bhaktivinoda Thakura's journal, actually was started by Srila Bhaktivinoda Thakura and continued by Prabhupada, what is called the Harmonist, the Uttama Bhagavatas, the Mahabhagavata Vaishnavas, they know the place and position of everything and all comes into the harmony of one reality and the basis of that one reality is the love and service to Radha and Krishna.

49:16That is the basis of everything But that one-pointedness of devotion to Radha Krishna Is not a license to become fanatical and sectarian That is a misunderstanding So Ishtadeva is only Radha and Krishna And Gaura-Nitai are more merciful than Jagannath But don't make aparadha to Jagannathadeva This lila in Jagannath Puri is amazing Amazing

50:05and the mercy of the Lord will come through four sampradayas, and the whole world will be delivered in Kali Yuga, and this gift to the world will manifest from Purushottam, Jagannath Puri Dham. So this has been interpreted in different ways. One meaning is that Chaitanya Mahaprabhu gave his teaching, the conclusion of Vedanta, to Sarvabhauma Bhattacharya, the perfect conclusion of Vedanta, where? In Purushottam.

50:50So Mahaprabhu's philosophical, actual darshana presentation, refuting Shankara and giving the essential Vedanta, acintya-bhedābheda-tattva, which is the synthesis of the Vedanta of the Four Sampradayas, synthesized and completed and perfected, it was in Puri. Also, the bhakti movement in the modern age spread all over the world, but from where? Bhaktisiddhanta Sarasvati appeared in Jagannath Puri, and he made the mission that eventually spread all over the world.

51:35yathā kāle puruṣottamat, means that in the prakaṭa-līlā, we don't see that Mahaprabhu has initiated the mission of the anarpita-carīm-cirāt-prema in Navadvipa, in the prakaṭa-līlā.

52:01In the Nitya-līlā, Rupa, Sanatana, the Six Goswamis, they're all there in Navadvipa also. But in the prakaṭa-līlā, then the Goswamis, they don't even meet Mahaprabhu until the naimittika-līlā comes, until he accepts sannyāsa and goes to Puri. And then after that, he meets with Rupa Goswami, Sanatana Goswami, Raghunatha Bhatta Goswami, you see. And so in the prakaṭa-līlā, the distribution of the anarpita-carīm-cirāt-prema, it is a puruṣottama, yathā kāle puruṣottamat; so these are some of the meanings that our acharyas have given to interpreting the Puri-līlā, the glories of Jagannath Puri and Mahaprabhu's pastimes with Lord Jagannath.

52:56Otherwise, without the specific contribution of Lord Jagannath, then generally, the persons who are worshipping Lord Jagannath, they attain some maha-vaikuṇṭha mood to Krishna, but in Dvaraka, because Puri is the prakāśa of Dvaraka, and Krishna is Dvarakadisha to the general vision. But we see even in the Jagannāṣṭakam of Shankaracharya,

53:38In the beginning, it is said, sometimes Lord Jagannath is playing his flute on the bank of the Yamuna River.

53:53So, that connection of Lord Jagannath with the Vrindavan-līlā is even there in the Jagannāṣṭakam. But also within the Aṣṭakam, there's a lot of opulence as well. And so the pure rāgātmikā is, it cannot be extracted from that pūjā of Lord Jagannath without the influence of Gauranga Mahaprabhu and his līlā with Lord Jagannath and seeing, relating to Lord Jagannath through the eyes of Gauranga Mahaprabhu. Yeah, so just be careful, don't have the prickly heart and the mental stiffness to go because sometimes

54:42sometimes a person thinks, 'I am so one-pointed, I am so ananya,' that they actually develop a negative mentality to other things. So the positive mentality of one-pointedness to Radha and Krishna doesn't mean a negative mentality to other things, but rather we should follow what our Goswamis have written and the pastimes of Chaitanya Mahaprabhu.

55:11And then we realize the role that Lord Jagannath and the other līlās play in the total vision of reality. Like now, we are studying Muktā-carita. Where is this Muktā-carita based?

55:37Yeah, the goal is Radha-Krishna in Vrindavan. But the conversation is taking place between Krishna and Satyabhama in Dvaraka. Bṛhad-bhāgavatāmṛta, this is a very big pastime of Narada Muni when he goes to Dvaraka and Krishna's pastimes in Dvaraka. Lalita-mādhava, also, so much Dvaraka-līlā there. But its purpose is to incite and intensify our focus and deep hankering for the service of Radha and Krishna in Vrindavan. So see things in this way.

56:19Gaur-prema-nandī.