Today is the divine disappearance day of Namacharya Srila Haridasa Thakura. So we shall read from Sri Caitanya-caritamrta, Antya-lila, Chapter Eleven: “The Passing of Haridasa Thakura.”
The summary of this chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya as follows. In this chapter it is described how Brahma Haridasa Thakura gave up his body with the consent of Sri Caitanya Mahaprabhu, and how the Lord Himself personally performed the funeral ceremony and carried the body to the sea. He personally entombed the body, covered it with sand, and erected a platform on the site. After taking a bath in the sea, He personally begged prasada of Jagannatha from shopkeepers and distributed prasada to the assembled devotees.
namami haridasam tam
caitanyam tam ca tat-prabhum
samsthitam api yan-murtim
svanke krtva nanarta yah
Let me offer my respectful obeisances unto Haridasa Thakura and his master, Sri Caitanya Mahaprabhu, who danced with the body of Haridasa Thakura on His lap.
jaya jaya sri-caitanya jaya dayamaya
jayadvaita-priya nityananda-priya jaya
All glories to Lord Sri Caitanya Mahaprabhu, who is very merciful and who is very dear to Advaita Acarya and Lord Nityananda!
jaya srinivasesvara haridasa-natha
jaya gadadhara-priya svarupa-prana-natha
All glories to the master of Srinivasa Thakura! All glories to the master of Haridasa Thakura! All glories to the dear master of Gadadhara Pandita! All glories to the master of the life of Svarupa Damodara!
jaya kasi-priya jagadananda-pranesvara
All glories to Lord Sri Caitanya, who is very dear to Kasi Misra! He is the Lord of the life of Jagadananda and the Lord of Rupa Gosvami, Sanatana Gosvami, and Raghunatha dasa Gosvami.
eka-dina govinda maha-prasada lana
haridase dite gela anandita hana
One day Govinda, the personal servant of Sri Caitanya Mahaprabhu, went in great jubilation to deliver the remnants of Lord Jagannatha’s food to Haridasa Thakura.
When Govinda came to Haridasa, he saw that Haridasa Thakura was lying on his back and chanting his rounds very slowly.
“Please rise and take your maha-prasada,” Govinda said. Haridasa Thakura replied, “Today I shall observe fasting.
“I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought maha-prasada, and how can I neglect it?”
Saying this, Haridasa offered prayers to the maha-prasada, took a little portion, and ate it.
PURPORT by Srila Prabhupada
Maha-prasada is nondifferent from Krsna. Therefore, instead of eating maha-prasada, one should honor it. It is said here, karila vandana, “he offered prayers.” When taking maha-prasada, one should not consider the food ordinary preparations. Prasada means favor. One should consider maha-prasada a favor of Krsna. As stated by Srila Bhaktivinoda Thakura, krsna bada dayamaya karibare jihva jaya svaprasada-anna dila bhai. Krsna is very kind. In this material world we are all very much attached to tasting various types of food.
Therefore, Krsna eats many nice varieties of food and offers the food back to the devotees, so that not only are one’s demands for various tastes satisfied, but by eating prasada one makes advancement in spiritual life. Therefore, we should never consider ordinary food on an equal level with maha-prasada.
COMMENT by Giriraj Swami
The honoring of maha-prasada is one of the important items of devotional service. Maha-prasada is food that has been offered with love and devotion to the Lord and accepted by the Lord. In the Antya-lila of Sri Caitanya-caritamrta Sri Chaitanya Mahaprabhu feels great ecstasy honoring maha-prasada and He raises the question amongst His confidential devotees about its nature, that although it appears to be made of the same ingredients as ordinary food such as rice, dal, vegetables, spices, it creates a completely different experience. He explains that the food that has been offered to Lord Jagannatha has been mixed with the nectar of the Lord’s lips. The same nectar that fills the transcendental flute of Krishna and for which the gopis are always hankering—that same nectar from the lips of Krishna permeates maha-prasada. And when we honor maha-prasada with purified senses, we can relish the nectar from Krishna’s lotus mouth.
We have gathered today for the most auspicious celebration of the appearance day of Srila Bhaktivinoda Thakura. Srila Bhaktivinoda Thakura was one of the most prominent acharyas in the disciplic succession after Lord Chaitanya, and his contribution to Gaudiya Vaishnavism and to the world is so great that he was called the Seventh Gosvami. Much of the present Krishna consciousness movement founded by Srila Prabhupada is being conducted under the guidance of Srila Bhaktivinoda Thakura, and today I will focus on some of the areas in which the International Society for Krishna Consciousness is continuing his work and mission.
Srila Bhaktivinoda Thakura was born in an aristocratic, devotional family, but throughout his life he was afflicted by various illnesses. So, we shouldn’t think that he had an easy life or that everything just came to him; the tremendous contribution he made was in the face of physically trying conditions. Of course, in a way it did all come naturally, but he had to face many obstacles, even in terms of his physical health. In this year’s Vyasa-puja book His Grace Kalakantha dasa wrote an offering in which he listed different trials that Srila Prabhupada had faced, and he suggested that Prabhupada had actually suffered. It wasn’t just an appearance of difficulties; he actually suffered. But in spite of the difficulties, he continued. And that is a lesson for us all. We shouldn’t expect that things will always come easily or go smoothly, and in spite of the difficulties and miseries, we should persevere in our efforts in Krishna consciousness.
Srila Bhaktivinoda was appointed to a government position—assistant magistrate—that was practically the highest position held by any Indian during the British rule. The British had the idea to inculcate in the Indians the idea that Indian culture was inferior to the British or Western or Christian culture. In general, they kept the Indians down, but Srila Bhaktivinoda was so qualified and so popular that they were obliged to appoint him to a high position.
Srila Bhaktivinoda was a grihastha with ten children. But even with all his heavy responsibilities in his government service and as a family man, he still did so much direct service to the cause of Krishna consciousness. He utilized his time expertly. After coming home from work, he would have a light meal and take rest at about eight o’clock, and then he would get up at midnight and write books. He wrote over one hundred books and songs, and he made so many contributions. From this we can learn how we too can engage in direct service to the cause of Krishna consciousness, even with our many responsibilities of family and work, by efficiently and enthusiastically using our time—every moment possible—for devotional service.
Today is Srila Jiva Gosvami’s appearance day. In his purport to Sri Caitanya-caritamrta Adi 10.85, Srila Prabhupada writes:
“In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sri Sanatana. This is described in Bhakti-ratnakara. As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very celebrated, and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description derived from the Padma Purana of the lotus feet of the Lord, (17) a description of the lotus feet of Srimati Radharani, (18) Gopala-campu (in two parts), and (19–25) seven sandharbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti-, and Priti-sandharba. After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa, and rest of the world, and it is he who used to guide them in devotional service. In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura, and Duhkhi Krsnadasa to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndavana and sent to Bengal for preaching purposes were plundered near Visnupura in Bengal, but later he received the information that the books had been recovered. Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya’s, and to Ramacandra’s younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnavi-devi, the pleasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotees. Jiva Gosvami was very kind to the Gaudiya Vaisnavas, the Vaisnavas from Bengal. Whoever went to Vrndavana, he provided with a residence and prasada. His disciple Krsnadasa Adhikari listed all the books of the Gosvamis in his diary.”
You can read more about Srila Jiva Gosvami here: http://www.girirajswami.com/?p=13893
Yours in service,
We shall read from Srimad-Bhagavatam, Canto Eight, Chapter Twenty-two: “Bali Maharaja Surrenders His Life.” We begin with the chapter summary:
“The summary of this twenty-second chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Maharaja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman.
“Bali Maharaja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Maharaja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. In Bali Maharaja’s dynasty there were many asuras who because of their enmity toward Visnu had achieved a destination more exalted than that of many mystic yogis. Bali Maharaja specifically remembered the determination of Prahlada Maharaja in devotional service. Considering all these points, he decided to give his head in charity as the place for Visnu’s third step. Bali Maharaja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous acaryas and devotees, Bali Maharaja perceived himself successful.
“While Bali Maharaja, having been arrested by the ropes of Varuna, was offering prayers to the Lord, his grandfather Prahlada Maharaja appeared there and described how the Supreme Personality of Godhead had delivered Bali Maharaja by taking his possessions in a tricky way. While Prahlada Maharaja was present, Lord Brahma and Bali’s wife, Vindhyavali, described the supremacy of the Supreme Lord. Since Bali Maharaja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee’s possession of wealth is a danger whereas a devotee’s opulence is a benediction from the Lord. Then, being pleased with Bali Maharaja, the Supreme Lord offered His disc to protect Bali Maharaja and promised to remain with him.”
COMMENT by Giriraj Swami
The Lord appears in various incarnations to favor the devotees. Although Bali Maharaja was born in a family of demons, he was a devotee, and Vamanadeva appeared to favor him, as well as to favor the demigods, who were also devotees.
The Lord reciprocates with the particular mentality of each individual devotee. Bali Maharaja was inclined to give charity. In fact, he had achieved his opulence by the favor of the brahmans to whom he had given so much. Therefore Lord Vishnu, in order to take service from Bali Maharaja, assumed the form of a brahman and begged some charity from him. And because Bali Maharaja was so inclined to give charity to brahmans, he agreed to give Vamanadeva whatever He asked. Vamana replied, “I would like three steps of land.” Bali Maharaja was surprised. He said, “I thought You were more intelligent. You could ask for a whole planet. Why do You ask only for three steps of land?” And Vamana answered, “If I cannot be satisfied by three steps of land, I will not be satisfied by even a whole planet.” Srila Prabhupada enunciated the same principle for devotees, especially for brahmacharis: “All you need is a little service, a little prasada, and a little place to lie down at night”—three steps of land and a little prasada and service. Vamanadeva Himself played the role of a brahmachari, so He set the example.
Giriraj Swami begins after one hour and twenty-six minutes.
For the most auspicious celebration of Sri Radhastami, we read from Srimad-Bhagavatam, Canto Two, Chapter Three: “Pure Devotional Service.”
jivan chavo bhagavatanghri-renum
na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham
The person who has not at any time received the dust of the feet of the Lord’s pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing.
PURPORT by Srila Prabhupada
According to Srila Visvanatha Cakravarti Thakura, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to our present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others. Similarly, the ghostlike nondevotees who have no respect for the pure devotees, nor for the Visnu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offerings by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of pure devotion is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service to the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement “reception of the dust of the lotus feet of a pure devotee who has also served another pure devotee.” That is the way of pure disciplic succession, or devotional parampara.
Maharaja Rahugana inquired from the great saint Jada Bharata as to how he had attained such a liberated stage of a paramahamsa, and in answer the great saint replied as follows (Srimad-Bhagavatam 5.12.12):
rahuganaitat tapasa na yati
na cejyaya nirvapanad grhad va
na cchandasa naiva jalagni-suryair
“O King Rahugana, the perfectional stage of devotional service, or the paramahamsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya (austerity), the Vedic worshiping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water, or before the blazing fire.”
In other words, Lord Sri Krsna is the property of His pure unconditional devotees, and as such only the devotees can deliver Krsna to another devotee; Krsna is never obtainable directly. Lord Chaitanya therefore designated Himself as gopi-bhartuh pada-kamalayor dasa-dasanudasah (Cc Madhya 13.80), or “the most obedient servant of the servants of the Lord, who maintains the gopi damsels at Vrndavana.” A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord’s servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasi leaves stuck to His lotus feet. In the Brahma-samhita it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Vrndavana all the pure devotees pray for the mercy of Srimati Radharani, the pleasure potency of Lord Krsna. Srimati Radharani is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Radharani is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Krsna, the Lord at once accepts the devotee’s admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one’s doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.
COMMENT by Giriraj Swami
This verse and purport are so deep. Practically the whole philosophy of Krishna consciousness is contained in this purport, and one could discuss it for many hours and days. Still, we shall try to say something within the time available to us.