Friday, October 21, 2016

Gopi Gita (Song Video)

Gopī-gita: The Gopi’s Song of Separation Śrīmad Bhāgavatam 10.31.1-19 (kṛṣṇa-rāsa-pañca-adhyāya) After Krishna and the gopis have met for the rasa-dance and enjoyed freely, Krishna disappeared. The gopis searched for their beloved everywhere, asked the trees and creepers, and in their absorption conversed about Him and acted out His transcendental pastimes. Returning to the bank of the Yamuna, the gopis sat down together to sing of Him, eagerly hoping that Krishna would come back.

॥ गोप पीगीत गोप तम ॥ ||

Gopīgītam || Text 1 गोप प्य ऊच । जयति तेऽधिकं जन्मना व्रजःत तऽति तेऽधिकं जन्मना व्रजः कं जन्मना व्रजः श्रयत इन् जन्मना व्रजः श्रयत इन्दिरा शश्वदत्र व्रज श्रयत इति तेऽधिकं जन्मना व्रजः रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस शश्वदत्र ति तेऽधिकं जन्मना व्रजः%। दति तेऽधिकं जन्मना व्रजःयत दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dhयत ति तेऽधिकं जन्मना व्रजःदक त वकं जन्मना व्रजः श्रयत इन् - स्त्वति तेऽधिकं जन्मना व्रजःय त सवस्त्व ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजःचन्वत , ॥ १॥

gopya ūcuḥ jayati te 'dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatāṁ dikṣu tāvakās tvayi dhṛtāsavas tvāṁ vicinvate;

The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

Text 2 शरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसदुद शय स ज तस - त्सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःसज दरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसश्र मषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न दृश । सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतना व्रजः श्रयत इन्दिरा शश्वदत्र थ त ऽश ल्कद ति तेऽधिकं जन्मना व्रजःसकं जन्मना व्रजः श्रयत इन् वरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसद ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र घ्नत ना व्रजः श्रयत इन्दिरा शश्वदत्र % ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन् व ॥ २॥
śarad-udāśaye sādhu-jāta-satsarasijodara-śrī-muṣā dṛśā surata-nātha te 'śulka-dāsikā vara-da nighnato neha kiṁ vadhaḥ 

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder?

Text 3 ति तेऽधिकं जन्मना व्रजःवषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नजलाप्य प्यय द्व्यालराक्श लाप्यरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस कस - द्वषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नम रुत द्वAद ? त ना व्रजः श्रयत इन्दिरा शश्वदत्र लाप्य त । वषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नमय त्मज ति तेऽधिकं जन्मना व्रजःद्वश्वत भय , - दृषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नभ त वय रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःकत म हुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥  

viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ O greatest of personalities, You have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava. 

Text 4 ना व्रजः श्रयत इन्दिरा शश्वदत्र खलु गोप ति तेऽधिकं जन्मना व्रजःपीगीतकं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र भव - ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःखलाप्यदति तेऽधिकं जन्मना व्रजः%ना व्रजः श्रयत इन्दिरा शश्वदत्र मन्तरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस त्मदृकं जन्मना व्रजः श्रयत इन् । ति तेऽधिकं जन्मना व्रजःवखना व्रजः श्रयत इन्दिरा शश्वदत्र स ति तेऽधिकं जन्मना व्रजःथत ति तेऽधिकं जन्मना व्रजःवश्वगोप ? प्तय सख उदति तेऽधिकं जन्मना व्रजःयव न्सात्वतां कुले॥ ४॥य़ीῨন ফ㾔ফ` त्वत कं जन्मना व्रजः श्रयत इन् लाप्य ॥ ४॥ 

na khalu gopīkā-nandano bhavān akhila-dehinām antarātma-dṛk vikhanasārthito viśva-guptaye sakha udeyivān sātvatāṁ kule You are actually not the son of the gopi Yashoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty. 

Text 5 ति तेऽधिकं जन्मना व्रजःवरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःचत भय वति तेऽधिकं जन्मना व्रजःO , य त? चरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसणम यषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न स स,त भ य त ? । कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवससरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस रु% कं जन्मना व्रजः श्रयत इन् न्त कं जन्मना व्रजः श्रयत इन् मद ति तेऽधिकं जन्मना व्रजःशरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःस ति तेऽधिकं जन्मना व्रजः% ना व्रजः श्रयत इन्दिरा शश्वदत्र श्र कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसग्र ॥ ५॥ 

viracitābhayaṁ vṛṣṇi-dhūrya te caraṇam īyuṣāṁ saṁsṛter bhayāt kara-saroruhaṁ kānta kāma-daṁ śirasi dhehi naḥ śrī-kara-graham 

O best of the Vrisnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads. 

Text 6 व्रजजना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःत%न्व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस य ति तेऽधिकं जन्मना व्रजःषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नत ? ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र जजना व्रजः श्रयत इन्दिरा शश्वदत्र स्मयध्वंसनस्मित। भज सखे भवत्किंकरीः स्म नो सना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःस्मत। भज सख भवति तेऽधिकं जन्मना व्रजःU कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस स्म ना व्रजः श्रयत इन्दिरा शश्वदत्र जलाप्यरु% ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र च रु दशय॥ ६॥ ? 
vraja-janārti-han vīra yoṣitāṁ nija-jana-smaya-dhvaṁsana-smita bhaja sakhe bhavat-kiṅkarīḥ sma no jalaruhānanaṁ cāru darśaya O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face. 

Text 7 प्रणतदति तेऽधिकं जन्मना व्रजः%ना व्रजः श्रयत इन्दिरा शश्वदत्र पीगीत पीगीतकं जन्मना व्रजः श्रयत इन्श ना व्रजः श्रयत इन्दिरा शश्वदत्र ? त,णचरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र गोप श्र ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् तना व्रजः श्रयत इन्दिरा शश्वदत्र म । फति तेऽधिकं जन्मना व्रजःणफण ति तेऽधिकं जन्मना व्रजःपीगीतत त? पीगीतद ब ज कं जन्मना व्रजः श्रयत इन्,ण कं जन्मना व्रजः श्रयत इन् चषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न ना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् ,ति तेऽधिकं जन्मना व्रजःZ हृच्छयम ॥ ७॥ 

praṇata-dehināṁ pāpa-karṣaṇaṁ tṛṇa-carānugaṁ śrī-niketanam phaṇi-phaṇārpitaṁ te padāmbujaṁ kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam 

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts. 

Text 8 म रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसय ति तेऽधिकं जन्मना व्रजःगोपरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस वल व क्यय ब मना व्रजः श्रयत इन्दिरा शश्वदत्र ज्ञय पीगीत ष्करा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस कण। ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजः कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसम व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस मह्यत - रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसस ना व्रजः श्रयत इन्दिरा शश्वदत्र ऽऽप्य ययस्व ना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ ८॥ 

madhurayā girā valgu-vākyayā budha-manojñayā puṣkarekṣaṇa vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ 

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. 

Text 9 तव कं जन्मना व्रजः श्रयत इन्थ म,त तप्तज वना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजःभरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःeत कं जन्मना व्रजः श्रयत इन्ल्मषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न पीगीत%म । श्रवणमङ्गलाप्य श्र मद तत भति तेऽधिकं जन्मना व्रजःव गोप णति तेऽधिकं जन्मना व्रजःन्त त , भ ति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसद जना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ ९॥ 

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ 

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. 

Text 10 प्र%ति तेऽधिकं जन्मना व्रजःसत ति तेऽधिकं जन्मना व्रजःप्रय प्रमव कण ति तेऽधिकं जन्मना व्रजःव%रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण च त ध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः ना व्रजः श्रयत इन्दिरा शश्वदत्र मङ्गलाप्यम । रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस%ति तेऽधिकं जन्मना व्रजःस स ति तेऽधिकं जन्मना व्रजःवद य हृति तेऽधिकं जन्मना व्रजःदस्पृशः कुहक नो मनः क्शोभयन्ति हि॥ १०॥Đ |,श कं जन्मना व्रजः श्रयत इन् %कं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र मना व्रजः श्रयत इन्दिरा शश्वदत्र क भयति तेऽधिकं जन्मना व्रजःन्त ति तेऽधिकं जन्मना व्रजः%॥ १०॥ 

prahasitaṁ priya-prema-vīkṣaṇaṁ viharaṇaṁ ca te dhyāna-maṅgalam rahasi saṁvido yā hṛdi spṛśaḥ kuhaka no manaḥ kṣobhayanti hi Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. 

Text 11 चलाप्यति तेऽधिकं जन्मना व्रजःस यद्व्रज च्चारयन्पशून्‌ रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसयन्पशना व्रजः श्रयत इन्दिरा शश्वदत्र h ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःलाप्यना व्रजः श्रयत इन्दिरा शश्वदत्र स रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र थ त पीगीतदम । ति तेऽधिकं जन्मना व्रजःशलाप्यत,ण ङqरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसA स दत ति तेऽधिकं जन्मना व्रजःत ना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःलाप्यलाप्यत मना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् न्त गोपच्छति तेऽधिकं जन्मना व्रजःत॥ ११॥ 

calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalilatāṁ manaḥ kānta gacchati 

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. 

Text 12 ति तेऽधिकं जन्मना व्रजःदना व्रजः श्रयत इन्दिरा शश्वदत्र पीगीतति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसकय ना व्रजः श्रयत इन्दिरा शश्वदत्र लाप्यकं जन्मना व्रजः श्रयत इन् न्तलाप्यA- वना व्रजः श्रयत इन्दिरा शश्वदत्र रु% ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःबभ्रद व ? तम, । घना व्रजः श्रयत इन्दिरा शश्वदत्र रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसजस्वलाप्य दशयन्म? हुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥  

मना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःस ना व्रजः श्रयत इन्दिरा शश्वदत्र स्मरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस यच्छति तेऽधिकं जन्मना व्रजःस॥ १२॥ ? 

dina-parikṣaye nīla-kuntalair vanaruhānanaṁ bibhrad āvṛtam ghana-rajasvalaṁ darśayan muhur manasi naḥ smaraṁ vīra yacchasi At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. 

Text 13 प्रणतकं जन्मना व्रजः श्रयत इन् मद पीगीतद्मज ति तेऽधिकं जन्मना व्रजःचत ? रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःणमण्डनं ध्येयमापदि। चरणपङ्कजं शंतमं चeना व्रजः श्रयत इन्दिरा शश्वदत्र ध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः यम पीगीतति तेऽधिकं जन्मना व्रजःद। चरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसणपीगीतङज श तम च त रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसमण ना व्रजः श्रयत इन्दिरा शश्वदत्र स्तना व्रजः श्रयत इन्दिरा शश्वदत्र ष्वपीगीत य ति तेऽधिकं जन्मना व्रजः %ना व्रजः श्रयत इन्दिरा शश्वदत्र ? ॥ १३॥ 

praṇata-kāma-daṁ padmajārcitaṁ dharaṇi-maṇḍanaṁ dhyeyam āpadi caraṇa-paṅkajaṁ śantamaṁ ca te ramaṇa naḥ staneṣv arpayādhi-han Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet on our chest. 

Text 14 सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतव ना व्रजः श्रयत इन्दिरा शश्वदत्र श कं जन्मना व्रजः श्रयत इन्ना व्रजः श्रयत इन्दिरा शश्वदत्र शना व्रजः श्रयत इन्दिरा शश्वदत्र ? स्वति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतवण ना व्रजः श्रयत इन्दिरा शश्वदत्र स ष चति तेऽधिकं जन्मना व्रजःyतम । इतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस गोपति तेऽधिकं जन्मना व्रजःवस्म रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण ना व्रजः श्रयत इन्दिरा शश्वदत्र ण , ति तेऽधिकं जन्मना व्रजःवतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र स्तऽ रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस म,तम ॥ १४॥ 

surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te 'dharāmṛtam O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. 

Text 15 अटति तेऽधिकं जन्मना व्रजःत यद्भव ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजः} कं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र त्रति तेऽधिकं जन्मना व्रजःटय गोप यत ? त्व मपीगीतश्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dhयत म । कं जन्मना व्रजः श्रयत इन् ति तेऽधिकं जन्मना व्रजःटलाप्यकं जन्मना व्रजः श्रयत इन् न्तलाप्य श्र मख च त जe उद कत पीगीतक्श्मकं जन्मना व्रजः श्रयत इन्,द्दृश म ॥ १५॥ 

aṭati yad bhavān ahni kānanaṁ truṭi yugāyate tvām apaśyatām kuṭila-kuntalaṁ śrī-mukhaṁ ca te jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. 

Text 16 पीगीतति तेऽधिकं जन्मना व्रजःतसत न्वयभ्र त,ब Zव - ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःतति तेऽधिकं जन्मना व्रजःवलाप्यङ्घ्य तऽन्त्यच त गोपत । गोपति तेऽधिकं जन्मना व्रजःतति तेऽधिकं जन्मना व्रजःवदस्तव द्गीतमोहिताः कितव योषितः कस्त्यजेन्निशि॥ १६॥ तम ति तेऽधिकं जन्मना व्रजः%त ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन्तव य ति तेऽधिकं जन्मना व्रजःषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नत कं जन्मना व्रजः श्रयत इन्स्त्यजति तेऽधिकं जन्मना व्रजःÖति तेऽधिकं जन्मना व्रजःश॥ १६॥  

pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te 'nty acyutāgatāḥ gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi 

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. 

Text 17 रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस%ति तेऽधिकं जन्मना व्रजःस स ति तेऽधिकं जन्मना व्रजःवद हृच्छय दय प्र%ति तेऽधिकं जन्मना व्रजःसत ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र प्रमव कणम । ब%दुरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःश्रय व क्श्य धाम ते मुहुरतिस्पृहा मुह्यते मनः॥ १७॥श्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dh

य म त , महुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥ 

रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःतस्पृशः कुहक नो मनः क्शोभयन्ति हि॥ १०॥Đ |,% म ह्यत मना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ १७॥  

rahasi saṁvidaṁ hṛc-chayodayaṁ prahasitānanaṁ prema-vīkṣaṇam bṛhad-uraḥ śriyo vīkṣya dhāma te muhur ati-spṛhā muhyate manaḥ Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You. 

Text 18 व्रजवना व्रजः श्रयत इन्दिरा शश्वदत्र áकं जन्मना व्रजः श्रयत इन्स व्यति तेऽधिकं जन्मना व्रजःâरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसङ्ग त वति तेऽधिकं जन्मना व्रजःजना व्रजः श्रयत इन्दिरा शश्वदत्र %न्त्र्यलाप्य ति तेऽधिकं जन्मना व्रजःवश्वमङ्गलाप्यम , । त्यज मना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् च ना व्रजः श्रयत इन्दिरा शश्वदत्र स्त्वत % त्मना व्रजः श्रयत इन्दिरा शश्वदत्र , स्वजना व्रजः श्रयत इन्दिरा शश्वदत्र हृद ज यति तेऽधिकं जन्मना व्रजःÖषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नदना व्रजः श्रयत इन्दिरा शश्वदत्र म h ॥ १८॥ 

vraja-vanaukasāṁ vyaktir aṅga te vṛjina-hantry alaṁ viśva-maṅgalam tyaja manāk ca nas tvat-spṛhātmanāṁ sva-jana-hṛd-rujāṁ yan niṣūdanam O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’ hearts. 

Text 19 यत स ज तचरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण y रु% स्तना व्रजः श्रयत इन्दिरा शश्वदत्र षा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न भ त शना व्रजः श्रयत इन्दिरा शश्वदत्र A ति तेऽधिकं जन्मना व्रजःप्रय द मति तेऽधिकं जन्मना व्रजः% कं जन्मना व्रजः श्रयत इन्कं जन्मना व्रजः श्रयत इन्?शषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न । तना व्रजः श्रयत इन्दिरा शश्वदत्र टव मटति तेऽधिकं जन्मना व्रजःस तद्व्यालराक्शथत ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन् ति तेऽधिकं जन्मना व्रजःस्वत कं जन्मना व्रजः श्रयत इन्hपीगीत ति तेऽधिकं जन्मना व्रजःदति तेऽधिकं जन्मना व्रजःभभ्र ? मति तेऽधिकं जन्मना व्रजःत भ ? वद य ? षा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न ना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ १९॥ 

yat te sujāta-caraṇāmburuhaṁ staneṣu bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu tenāṭavīm aṭasi tad vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. 

इति तेऽधिकं जन्मना व्रजःत श्र मद्भ गोपवत म% पीगीतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ण पीगीत रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसम% स्यां संहितायां दशमस्कन्धे पूर्वार् स ति तेऽधिकं जन्मना व्रजः%त य दशमस्कZ पीगीत व h ? रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस सक्रीडायां गोपीगीतं नामैकत्रिंशोऽध्यायः॥ iti śrīmadbhāgavata mahāpurāṇe pāramah e य गोप पीगीत गोप त ना व्रजः श्रयत इन्दिरा शश्वदत्र मAकं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःत्र श ऽध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः य ॥ 

iti śrīmadbhāgavata mahāpurāṇe pāramahaṁsyāṁ saṁhitāyāṁ daśamaskandhe pūrvārdhe rāsakrīḍāyāṁ gopīgītaṁ nāmaikatriṁśo'dhyāyaḥ || Thus ends the discourse, entitled "The Goppi's Song (at the Lord's disappearance) during the Rasa dance"

Political Election Means: Replacing Rascals

Prabhupāda: What you can do when a man dies? Can you save? So similarly, everyone is being handled by the laws of nature. Nobody can do anything, just puffed up, "We can do this plan." All these political leaders, they are simply wasting time. They cannot do anything. Indira promised, daridra hatā(?). But now he is, she is daridra, poverty-stricken. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). These rascals, they challenging the material laws? Such a rascal? You are scientists, they are challenging. Are they not challenging?

Svarūpa Dāmodara: Yes, we challenge.

Prabhupāda: What kind of rascals they are, just imagine. Just like "I shall move the mountain with my head." Such rascal. And they are going on as scientist. You have to challenge them like that, that "You are all rascals for challenging the laws of nature." But from the very beginning I called them rascals.

Girirāja: You were right.

Prabhupāda: Little ABCD, and they are trying to challenge the laws of nature. Little learning dangerous. Alpa-vidyā bhayaṅkare(?). Just like in our Society. Some of them have got little Sanskrit—they have become scholar, Sanskrit scholar. They're reading only Sanskrit. Rascal cannot read anything, and they are wasting money, four hundred, five hundred, like that, "Sanskrit Department," dozen men. You were speaking. So I have stopped it. Unnecessary. I have talked with so many foreign Sanskrit scholars. They do not know anything. Still, they are passing as Sanskrit scholar.

Girirāja: This also you said many years ago.

Prabhupāda: Yes. I talked with one professor, Norman Brown or something like that. He does not know Sanskrit. He is in charge of the Sanskrit...

Svarūpa Dāmodara: Amogha-līlā Prabhu has arranged a press conference today.

Prabhupāda: Eh? Yes. Talk with them scientifically.

Svarūpa Dāmodara: Yes. That is at three o'clock.

Prabhupāda: That's nice. Where it will be?

Girirāja: In the city, at...

Svarūpa Dāmodara: Is it a hotel?

Girirāja: It's a vegetarian restaurant.

Prabhupāda: Never mind. Talk with them.

Girirāja: It's a popular place for press conferences.

Prabhupāda: So they know that the scientific...?

Girirāja: Oh, yeah, yeah. It's on the basis of science.

Prabhupāda: Yes.

Girirāja: Scientific.

Prabhupāda: Now our commonsense reasoning, that there is children, there is mother—where is the father? We are laymen. Can you say, without father, the children is born?

Girirāja: No.

Prabhupāda: Can you say?

Svarūpa Dāmodara: Impossible.

Prabhupāda: Eh?

Svarūpa Dāmodara: That's not possible.

Prabhupāda: That's not possible. So those who are denying the existence of God, they are rascals, all fools. The grass is growing from the land, and grass is eaten by animals. In this way we are all children. And you say, "motherland." That is a common saying, "mother's..." So mother is there. We are children. Who is the father? Reply this common sense.

Svarūpa Dāmodara: There must be father.

Prabhupāda: There must be father. We are children, and the mother is named, so who is the father? What they will answer? There is no such law, that without father, mother has given birth. Where is that law, physical or anything?

Girirāja: There is none.

Prabhupāda: And we may be rascal; we do not know who is father. The father Himself says, ahaṁ bīja-pradaḥ pitā (BG 14.4): "Here." We accept Kṛṣṇa. This is intelligence. The father is present. He says, ahaṁ bīja... The rascal is searching out: "There is no father." So immediately who denies the existence of God, he is a rascal. He is to slapped only, with shoes. That is the only remedy. Anyone who denies the existence of God, he's a rascal. He should be properly treated with shoes and beaten.

Girirāja: That's true.

Prabhupāda: That's all. Mūrkhasya lakuṭauṣadhi(?) When a person is fool number one, beat him. That's all. Ḍhol gobara...(?) Tulasī dāsa has said, ḍhol gobara śūdra paśu nārī, ei saba śāsana ke adhikārī. Ḍhol, drum, you have to bring it to the tune by beating, "tung, tung." Gobara. Gobara means fool person. Paśu, animal. Ḍhol, gobara, pa..., śūdra, and nārī, woman. They should be punished to bring them into order. Ei saba śāsana ke adhikārī. Otherwise they will be spoiled. A barking dog, you cannot pacify him, "My dear dog, don't bark. It is disturb..." "No!" Ḍhol gobara śūdra paśu nārī, ei saba śāsana ke... So anyone who is denying the existence of God, he is a rascal number one and beat him with shoes. Bās. He is being beaten with shoes by nature.

Girirāja: By the laws of nature.

Prabhupāda: Yes. Janma-mṛtyu-jarā-vyādhi (BG 13.9), going on. Mṛtyu-saṁsāra-vartmani (BG 9.3). But they are so shameless, neither they do know what is going to happen. Some rascal the other day complained, "There are many orphans." The orphan means no father? Does orphan means he has no father? Orphan means he has father; the father does not take care. That's all. You cannot deny, "There is no father."

Girirāja: Yeah.

Prabhupāda: You put this question and answer amongst the scientists. "How can you deny the existence of God?" "I am not seeing." "And you see or not see; there must be father." I think this commonsense argument nobody can refute.

Svarūpa Dāmodara: No. (laughs) It is little... Common sense, a little intelligence, and everything can be solved. They are obstinate.

Prabhupāda: That means rascal. Obstinate means rascal. Obstinate is not a sane person.

Girirāja: Actually they're animals.

Prabhupāda: Yes. So these animals, they are passing on as big scientist, philosopher, theologician, and so on, so on. We have to stop them. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). This is the qualification of a person who does not accept God: duṣkṛtina, narādhama, mūḍha, māyayāpahṛta-jñāna—although highly educated, no knowledge—āsuraṁ bhāvam āśritāḥ, simply atheist. So as Kṛṣṇa conscious leaders, we have to punish, chastise these rascals. They are demons.

Girirāja: Actually, it's... It's actually relishable to chastise them.

Prabhupāda: Yes. (laughs) It is a pleasure sport. (to Bhakti-caru:) So you come here. What is the news? What the, all these rascals saying? Newspaper means all the statement of rascals.

Bhakti-caru: "Earnest Plea to Nine Congress Chief Ministers."

Prabhupāda: Eh?

Bhakti-caru: "Earnest Plea to Nine Congress Chief Ministers. Charan calls for all the assembly elections. New Delhi, April 18th. The Union Home Minister, Mr. Charan Singh..."

Prabhupāda: Again election, as if election will change their quality. They remain... Let them remain as rascal, and simply by election, in place of one rascal, another rascal will improve it. This is the... Let them remain rascal, but get vote. So that is... That is described in Bhāgavatam, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ (SB 2.3.19). The population is śva-viḍ-varāhoṣṭra, and they are giving vote—another big paśu. That's all. This is going on. This is democracy. The voters are paśu, and he is selecting another big paśu. This is going on. The rascals, they do not know, "If instead of a tiger, we select one lion," then what is the difference? Simply name. The tiger was president. Now the lion is the president. And both of them—animals. Where is the man, human being? This is going on. And because they are paśu, śva-viḍ-varāha, they are happy: "Now there is lion. Now the tiger is driven away. Now there is lion." This is going on. Hmm? Am I right?

Svarūpa Dāmodara: Oh, yes.

Prabhupāda: This is the... That's all. Bhāgavata is siddhānta-kāraṇa, so correct, so accurate, and so nicely composed. Kim anyaiḥ śāstraiḥ. In the beginning there is kim anyaiḥ śāstraiḥ: "There is no more use of any other śāstra." Śrīmad-bhāgavate mahā-muni-kṛte kim anyaiḥ śāstraiḥ, nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3), kim anyaiḥ śāstraiḥ. Nigama-kalpa-taror galitaṁ phalam idam, śrīmad-bhāgavatam. It is meant for the highly qualified, thoughtful philosopher. They are not flowery language. It's fact. Nigama-kalpa-taror galitaṁ phalam idam. So we are trying to give to the world this nigama-kalpa-taror galitaṁ phalam. Let them take it and take full advantage. Essence of all the Vedic knowledge. If they are intelligent... (pause) So how many men required to form a comm...? Is there any rule, Doctor?

Svarūpa Dāmodara: Five men is good.

Prabhupāda: So you can give his name. He is Indian. Five name.

Svarūpa Dāmodara: I already have five, but... Sadāpūta, Mādhava, myself and Ravīndra-svarūpa, Amarendra, I think can also give.

Prabhupāda: But they are foreigners.

Svarūpa Dāmodara: Yes.

Prabhupāda: But for Manipur business...

Svarūpa Dāmodara: Oh, for Manipur? Oh, yes.

Prabhupāda: For Manipur business don't mistake. Don't use them. We form this five-man subcommittee and take the donation. Then you develop. (looking at newspaper) Whose photograph is there?

Bhakti-caru: Mr. J. C. Shah, an agent... "Former Chief Justice, Mr. J. C. Shah, who is going to assist (indistinct) committee during the recent emergency. The former Supreme Court Judge is an agent (indistinct) into the affairs of..."

Prabhupāda: Ācchā?

Bhakti-caru: Enquiry...

Prabhupāda: Now...

Bhakti-caru: But it depends on... Everything depends on how much honest they will be.

Prabhupāda: Hmm?

Bhakti-caru: How honest they will be.

Prabhupāda: Kānā-māmā. If there is no māmā, blind māmā is all right. And who is that, this photograph?

Bhakti-caru: This one is Mr. Charan Singh addressing a press conference in Delhi on Monday, Charan Singh, Indian Prime Minister. (Hindi) "The passport of Mr. Sanjay Gandhi, Mr. Motilal, and Mr. Dhirendra Brahmacari, who runs a yoga center here, have been impounded. Official sources said here today the necessary instructions have been issued in this regard to the concerned authorities."

Prabhupāda: Impound? Impound? What is the impounding?

Bhakti-caru: Cancelled today.

Prabhupāda: Where there is?

Bhakti-caru: New Delhi. (Bengali) "The instructions have been issued in this regard to the concerned authorities. Mr Brahmacari is known to be close to Mr. Sanjay Gandhi." "Morarji Wants (indistinct) Prices. The Prime Minister, Mr. Morarji Desai, today promised in a radio broadcast to check the recent rise in prices on certain goods, 'if necessary by comparing quotas in the current stocks and even by imports, where feasible.' Mr. Desai observed that prices had declined since between February 25 and the end of March but had again increased in the last few weeks in the case of essential goods like oil seeds, cotton, edible oil, tea, pulses and food grains. This has raised apprehensions in the minds of (indistinct). Some traders and some stockists have taken advantage of the shortage of some commodities to increase prices. The form of exploitation would not be tolerated. The Prime Minister said that 'Lifting of the emergency does not mean that traders should try and make extra profits. That will hinder them in the eyes of the law, the people and the government. I should like to emphasize that the ordinary law of the land is sufficient to deal with any antisocial conduct.' "

Prabhupāda: They should severe punishment. Then... We shall see.

Bhakti-caru: (Bengali?) "Ninety murders in one district."

Prabhupāda: Hmm?

Bhakti-caru: Charan Singh speech (Hindi) "Ninety murders in one district. 'There was a constitutional breakdown in the states,' he said. The chief minister of Maratha states had admitted to him that his government's reach was no longer running the way it had done earlier. He was receiving many complaints from the U.P., Rajasthan, and Haryana. Fifty murders have been committed in one district in Bihar in one week. Mr. Charan Singh's statement, which was preceded by a cabinet meeting earlier in the morning, led to a spate of questions. He was asked whether he was going counter to the spirit of the federal structure, which permitted different ruling parties and centers and states, whether the ruling party M.P. would be asked to resign if a state..., if the states they came from turned down his party government and whether the central government would not invoke the power of an article which stated by the Constitution despite capitalism in the Janata party election manifesto."

Prabhupāda: So what is this yoga? (laughs) Sanjay Gandhi's yoga, just see. A rogue, devil, he is practicing yoga. His mother was practicing also yoga, the same.

Bhakti-caru: They want to pull their youth back.

Prabhupāda: Hmm?

Bhakti-caru: They are practicing yoga. They want to pull their youth back. (Bengali)

Prabhupāda: No Indira Gandhi's news?

Bhakti-caru: (continues to read news articles) No... Indira Gandhi... "Infighting with Civic Congress Party leads to more powers for laborers." "Civil judge regrets motives against magistrates." (indistinct—reads more headings and newspaper articles) " 'The revolutionary work of eliminating poverty and unemployment in the rural areas can be accomplished by a considerable extent through the khādi and village industries. To achieve these objectives modern technology must be used to rise to the extent possible.' He hopes the new commission would take steps in this direction." (continues reading news articles; Prabhupāda is silent)

Prabhupāda: Hmm. Hmm. That's all. (break)

Girirāja: ...lal to meet you. So far, he hasn't shown himself to be too...

Prabhupāda: Hmm?

Girirāja: So far, he seems to be more preoccupied with his own ideas, so we don't know whether there will be any benefit to this meeting.

Prabhupāda: But if he wants to meet, I have no objection. (break) ...and the host was very rich man in anywhere. And he had no son. He expressed his desire to father to take me. This is the position.

Tamāla Kṛṣṇa: Your father would not give you up. He was a sannyāsī?

Prabhupāda: Another gentleman in Hasi(?)... We were going in the same car. So he requested me, "Please come here." An old man, nice, very well-to-do man. And after giving the nice seat and some refreshment, so he said that "I like you very much. I have no son. Why don't you become as my son?"

Tamāla Kṛṣṇa: Seems like everyone is very affectionate to you, Śrīla Prabhupāda.

Prabhupāda: Yes, it is Kṛṣṇa's grace. He picked up on the street like this.

Tamāla Kṛṣṇa: That man?

Prabhupāda: Yes. Nāhi, adopted son, that is a practice.

Tamāla Kṛṣṇa: In America also, they have the foster home. The children are there, and parents may go and adopt some child.

Prabhupāda: That is everywhere. So that village gentleman, that place I liked.

Tamāla Kṛṣṇa: Would you have agreed to stay with him?

Prabhupāda: I would have been glad. Very nice foodstuff, very nice, clean, and he has got his fresh vegetables, like that.

Tamāla Kṛṣṇa: How old were you?

Prabhupāda: At that time I was ten years old. Or twelve years. Not more than twelve years. But I liked that place very much. They still presented the foodstuff, fresh. I have been many... Not many. In the village, so tasteful, fresh fruit, fresh vegetables, and they cooked so nicely. Nice milk. Everything very nutritious. That life is lost. What is this nonsense life, hanging in the daily buses, outside. Kṛṣṇa advises to live village life, agriculture, and utilize time for understanding your spiritual life. That is... So we are trying to introduce this, this farm life. (break) Out of so many other living entities, he tried to give me trouble. How you can check it?

Tamāla Kṛṣṇa: Adhyātmika, adhibhautika, adhidaivika.

Prabhupāda: So therefore a Kṛṣṇa conscious person, they know the body is the cause of. "Because I have got this body, I am suffering. So partial service to the body, what benefit?" That is... That requires very good brain. Today I have got eye trouble. Tomorrow I have got leg trouble. The other day I have got hand trouble. (break) (end)

Wednesday, October 19, 2016

GBC Gurus VS Romaharsana Suta Story

The Curious Story of Romaharsana Suta

By Narasimha das

[Note: I wrote a version of this article by hand (minus the parts in brackets) and gave it to Tamal Krsna Gosvami in late 1979 when we were staying at our ISKCON farm project in Oklahoma. The next day when I brought him his lunch, I noticed he had “Krsna Book” opened to Chapter 77. He said, “Let’s discuss your article.” He got an urgent call right after lunch, and we never had that discussion. But he gave me permission to leave his “zone”, and shortly thereafter he spoke his famous Topanga Canyon confessions, wherein he frankly admitted Srila Prabhupada had never appointed any gurus.]

In Srila Prabhupada’s KRSNA BOOK, Chapter 77, we find the story of Romaharsana Suta. This man was a learned transcendentalist and direct disciple of Srila Vyasadeva. But he was not a pure devotee. Srila Prabhupada explains: 

“his transcendental realization was not perfect.”

Just prior to the advent of the age of Kali, many great sages and saintly persons gathered at the holy place of Naimisaranya to perform a great sacrifice via the recitation of the pastimes of the Supreme Lord and His pure devotees. Such narrations are found in the Puranas, such as Srimad-Bhagavatam and Mahabharata, and in other authorized scriptures. 

In Vedic culture, advanced devotees well-versed in these scriptures would often lead long discourses and discussions of these important topics. Unlike the modern-day bhagavat-saptas performed by professional speakers to impress laymen for sake of their own financial gain, these meetings were attended almost exclusively by ascetics and yogis, or serious transcendentalists eager to develop full Krishna consciousness.

Romharsana Suta had studied all the Vedas and Puranas under the personal guidance of Srila Vyasadeva, the literary incarnation of God. Therefore he had been elected to sit on the vyasasana at the great assembly of transcendentalists, even though he had not been born in a lineage of pure brahmins. We find many examples mentioned in Srila Prabhupada books wherein a person not born in a family of brahmins had achieved the position of a brahmin or acarya by virtue of training, staunch sadhana and realization in Krishna consciousness. 

Srila Haridas Thakura, for instance, who was born in a family of Mohammedans, was recognized as the best devotee and given the title of nama-acarya by Lord Sri Chaitanya Mahaprabhu Himself. Srila Haridas Thakura, however, was the emblem of humility and never considered himself a great devotee or teacher of Vaisnavas.

Romaharsana Suta was not a devotee on the level of Haridas Thakura. In spite of his learning and exalted status, he had failed to perfectly realize his constitutional position as a tiny part and parcel of the Supreme Personality of Godhead. Rather he imagined himself to be the greatest sadhu. He dared to sit on the vyasasana--even in the presence of many learned devotees who hailed from dynasties of pure and exalted brahmins or brahma-rishis. Moreover, when everyone else stood up and offered obeisance to welcome Lord Balarama, Romaharsana Suta remained seated. Srila Prabhupada mentions that he should have followed the example of all the other learned sages present by standing to receive Lord Balarama.

[Note: Srila Prabhupada’s “Nectar of Devotion” states that everyone should stand up to greet the Deities. No one should remain seated.]

Srila Prabhupada writes: “When Lord Balarama saw that Romahasana Suta did not understand the highest principle of religiousness in spite of having studied all the Vedas, He certainly could not support his position. Romaharsana had been given the chance to become a perfect brahmana, but because of his ill behavior in his relationship with the Supreme Personality of Godhead, his low birth was immediately remembered… “

What is the highest principle of religiousness? If a brahmin does not know the answer to this question and has not realized the import of all the Vedas, then he should not think of himself as guru or exalted leader among Vaisnavas and saintly persons. If he does so, he may make the mistake of Romaharsana and think himself as exalted as Lord Balarama or His empowered representative. Srila Prabhupada mentions elsewhere in this connection: “One should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such behavior one will eventually become degraded.”
Both Lord Krishna and Lord Balarama killed many obnoxiously sinful persons in the course of Their transcendental pastimes. All of these persons were guilty of killing, abusing and/or raping many innocent people, including brahmins, cows, women and children. None of these sinfully violent and disruptive demons were brahmins or sadhus or disciples of great devotees like Srila Vyasadeva. 

Yet Lord Balarama considered Romaharsana Suta, a direct disciple of Vyasadeva, to be equally dangerous and destructive, like the other grossly sinful demons He had killed.

We may wonder why the Personality of Godhead, Lord Balarama, would severely punish a sadhu seated as guru, even a voted-in, low-born “guru” like Romaharsana Suta, when, in fact, He had spared and even befriended men like Duryodhana. Krishna had even spared the Kaliya serpent, who had poisoned the waters of the Yamuna and caused death in Vrindaban among Krishna’s intimate devotees. So why did Lord Balarama kill Romaharsana Suta, who was seated as guru and blessed by the great sages at Naimisaranya with long life? Srila Prabhupada explains: “Because Romaharsana’s transcendental realization was not perfect, Lord Balarama remembered his pratiloma (mixed caste) heritage. The idea is that any man can be given the chance become a brahmana, but if he improperly uses the position of a brahmana without actual realization, then his elevation to the brahminical position is not valid.”

These statements above (and others below) suggest low-born persons without full realization in Krishna consciousness should carefully avoid coveting the post of guru. Unless one is a fully self-realized soul ordered by guru and Krishna to act as acarya, he should avoid thinking of himself as a diksa-guru, or an exalted Vaisnava capable of delivering transcendental knowledge to new students of Krishna consciousness. "One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It is best not to accept any disciples.” 

Citing Srila Bhaktisiddhanta Sarasvati, Srila Prabhupada has specifically warned, “Our men, some of them, are becoming sahajiyas. My guru-maharaja has said, ‘When our men will become sahajiyas, oh, they will be more dangerous!’ ”
In other words, low-born, voted-in “gurus” who exploit the sentiments of persons attracted to the path of Krishna consciousness may be as dangerous as those who kill or cause physical harm to others, or those who deliberately disrupt Vedic culture, such as evil kings like Kamsa. We find no mention in this story that Romaharsana Suta was preaching false siddhanta (like mayavad or sunyavad) or was ignorant of Vedic instructions or had grossly deviated from the correct path of sadhana. So, then, what was his terrible mistake for which he received the death penalty? Lord Balarama killed him because he was posing as guru without being fully self-realized. Although he was elected to the acarya post by the assembly of learned sages, his acceptance of this post was false due to the fact that his “transcendental realization was not perfect.”

Srila Prabhupada writes: “After seeing the deficiency of realization in Romaharsana Suta, Lord Balarama decided to chastise him for being puffed up. Lord Balarama therefore said, ‘This man is liable to be awarded the death punishment because, although he has the good qualification of being a disciple of Lord Vyasadeva and although he has studied all the Vedic literatures from this exalted personality, he was not submissive in the presence of the Supreme Personality of Godhead.’ “

Srila Prabhupada continues: “From this we can understand that when one is puffed up by material acquisition, he cannot acquire the gentle behavior befitting a brahmana. The learning of such a person is as good as a valuable jewel on the head of a serpent. Despite the valuable jewel on the hood, a serpent is still a serpent and is as fearful as an ordinary serpent. If a person does not become meek and humble, all his study of the Vedas and Puranas and his vast knowledge in the sastras become simply outward dress, like the costume of a theatrical artist dancing on stage. Lord Balarama began to consider thus, ‘I have appeared in order to chastise false persons who are internally impure but externally pose themselves to be very learned and religious. My killing of such persons is proper to check them from further sinful activity.’ “

Srila Prabhupada concludes, “Considering these points, He killed Romaharsana Suta simply by striking him with kusa straw, which is nothing but a blade of grass.”

All the brahmins and sages present there were much aggrieved by this act of the Lord. They all humbly requested the Lord to atone for this action as an example for ordinary human beings. They said, “He was seated on the vyasasana by our election, and when one is seated on the vysasana, it is improper for him to stand up to receive a person. Moreover, we awarded Romaharsana Suta an undisturbed duration of life…” Lord Balarama agreed, saying, “Yes, I must atone for this action, which may have been proper for Me, but is improper for others; therefore, I think it is My duty to execute a suitable act of atonement enjoined in the authorized scriptures…”

Lord Balarama offered to restore the life of Romaharsana, but the learned sages decided they should not nullify the action of Lord Balarama. Following Lord Baladeva’s suggestion, they agreed that their blessings of long life and other benedictions could be transferred to Urgrasava Suta, the son of Romaharsana Suta, who became forever famous as the most illustrious Sri Suta Gosvami. In this way, the Supreme Personality of Godhead, Lord Baladeva, removed a false guru and established a genuinely realized soul as leader of the assembly. Thus the stage was set for the continuous performance of pure sravana, kirtana, smarana at this monumental transcendental sacrifice for the benefit of the whole world.

In His purports to Sri Isopanisad, Srila Prabhupada repeatedly stresses that one must hear from and accept only an “undisturbed acarya” to get relief from the bondage of the powerful illusory energy of the Lord. “Unless one hears from the bona fide acarya, who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge.” And throughout His books He emphatically stresses: “One who is disturbed by the whirlpool movements of the material energy is not qualified to become an acarya.” (Sri Isopanisad, Mantra Thirteen, Purport.)

[Final note: Only the Supreme Lord or His deputed agents like Lord Yama can properly chastise false gurus and other miscreants. This is not the duty of ordinary devotees and preachers. It is the duty of some preachers, however, to expose the false ideas promoted by ignorant or envious persons, especially those posing as brahmins and gurus.

A few years ago, I heard that Tamal Krishna Gosvami had been killed in the holy land near Krishna Nagar, apparently without a mark or blood on his body. A senior devotee, who went to identify his body right afterwards, told us his face appeared frozen in fright but there were no major injuries visible on his body. Hearing this, I remembered the picture in Krsna Book of Romaharsana Suta’s frightened face when Balarama killed him, without the usual blood and gore, simply with a blade of grass. I was not happy to hear this news of the demise of Tamal Krsna Gosvami but was amazed to contemplate the causeless mercy of Srila Prabhupada and Lord Balarama. “And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conv. Aug. 16, 1976, Bombay)]

Additional References:

“As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down.” (Srimad-Bhagavatam 5.12.14, Purport.)

"A guru can become guru when he is ordered by his guru. Otherwise nobody can become guru." (Conversation, October 28, 1975, Nairobi.)

"When one has attained the topmost position of maha-bhagavata, he is to be accepted as guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of guru." (Caitanya-caritamrta Madhya, 24.330, Purport, citing Padma Purana.)

"One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It best not to accept any disciples." (Caitanya-caritamrta Madhya 7.130, Purport.)

"If everyone just initiates, there will only be a contradictory result. As long as it goes on, there will only be failure." (From the Palguna Krishna Pancami, a poem by Srila Prabhupada, 1961.)

“One should consider the Acharya to be as good as the Supreme Personality of Godhead. In spite of these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are useless, like the bathing of an elephant.”

“However, one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.” (Nectar of Instruction, Verse Five, Purport)

“They did even consider with common sense—that if Guru Maharaja wanted to appoint somebody as acarya, why he did not say? He said so many things, and this point he missed? The real point? And they insisted upon it. The declared some unfit person to become acarya. And then another—‘Acarya!’ Another—‘Acarya!’ So better to remain a foolish [simple] person perpetually to be directed by Guru Maharaja. That is perfection. And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conv. Aug. 16, 1976, Bombay)

Monday, October 17, 2016

Explanation of the Ritvik System (video)

[PADA: Goody, the quotes we used extensively in the 1980s are getting used all over the place. Bottom line, -- we cannot become liberated ourselves by worship of a non-liberated person; a drowning man cannot save another drowning man;  false gurus go to hell and so do their followers, etc! ys pd]

Srila Prabhupada about Madhvacara

Sunday, October 16, 2016

Mahananda Health Crisis (gofundme)

Sulochana Dasa vs Hitler Prajalpa program

So many Hitlers came and went ... 

PADA: Thanks prabhu, yes thanks for sending me the link where the Sanat / Mukunda / Prahlad / HKC Jaipur folks web site says "we need more people like Hitler and Sulochana." Ummm yes, they are lumping in Sulochana with Hitler, and they are lumping in Hitler with even Lord Krishna for that matter. Correct!
Sulochana prabhu and me discussed the whole "Zionist taking over ISKCON" idea when he was here, because this idea was popular among a few devotees even then. Sulochana said this is a bad idea for him to promote, since it will detract from his attack on Kirtanananda, who was a baptist. 

Sulochana also noted that many of the GBC's folks and their followers are from India, and many of their helpers like Gaura Govinda maharaja, Sridhara maharaja, Narayana maharaja, BP Puri maharaja etc, are from India too. Thus, if he made the anti-Zionism approach -- it will distract and diffuse from the entire issue, which is -- that some bogus people will pose as gurus, whether in India or anywhere else. In addition, the whole Gaudiya Matha guru program was done in 1936 in India. 

Sulochana thus thought we should focus on the malefic association of the GBC with these Gaudiya Matha folks, and so we should go after them and their ideas mainly. Sulochana also thought anti-Zionism would make us look a little fanatical and bodily conscious, so he did not want to use that argument. 

In addition Sulochana found several quotes where Srila Prabhupada said we should not read books about Hitler, or even discuss him. More importantly, Srila Prabhupada says Hitler's program was a total mundane failure, so why would we want to promote a mundane failed program?   

And when these anti-Zionist guys connect with ordinary people, they seem to look very foolish, something Sulochana said he did not want to be associated with. For example -- one of these anti-Zionist devotees was arguing with a Jewish woman recently, and she had to point out to him "you folks are more on the bodily platform than we are -- or ever will be, we never mention a person's bodily origins." 

OK the anti-Zionist devotee was making the Krishna religion look foolish, and making the Jewish lady look far superior in terms of bodily identification process. That is not the aham brahmasmi platform. So the anti-Zionist fellow lost the argument before he even started, and all he did was turn off some people from ever adopting the Krishna religion. 

Meanwhile, a female friend of PADA was chastised that she cannot come into their anti-Zionist forum and ask questions because "she has a woman's body." So these are more examples of their modes of ignorance agenda, bodily identification. All they accomplished was, they made this woman think they are totally bodily identified modes of ignorance people.

Meanwhile this same woman knows that discussing the Hitler and anti-Zionist process is a foolish waste of human life, because Srila Prabhupada says it is. She is way more advanced than they probably ever will be. In addition, this lady has a nice little "Prabhupada centered" temple at her house where she has programs where outside people actually come and worship Lord Krishna, which seems to be something the anti-Zionist folks cannot get together, or barely.

Anyway, I agree with Sulochana, the idea that we have to fight the Zionists is first of all -- never going to happen, its a false flag battle against nothing of substance. The Zionists, whomever they are, cannot ever be sued or taken to court or defeated in any case, because we cannot go to court and start a lawsuit against "the Zionists." Its total foolishness and a diversion from the real issue, just as Sulochana said it would be. 

And, almost no devotees or even materialists wants to participate in Nazi-ism, anti-nationalism, or any form of race war, ok it might have got some traction in 1945, but its no longer 1945? Has anyone told these guys, WW II ended already? And your hero Mr. Hitler, lost and died in infamy!

Meanwhile, if anyone actually does go to battle against the GBC, these same neo-Nazi guys are totally infuriated that PADA has: --- Helped have the GBC sued for changing the books, molesting the children, that we helped the Federal Authorities with advice before they raided New Vrndavana, we helped provide documents for another lawsuit aimed at reestablishing Srila Prabhupada as the acharya, and moreover we were the first to publicly promote the poison issue. 

And they want us to listen to their other heros, the GBC's biggest bootlicker defenders like Bhakta das and Hari Sauri? 

On the side of Judas? 

Anyway, Sulochana says he does not want to be associated with Hitler-ism, or anti-Zionism etc, which he says will spoil his message. And Srila Prabhupada says he does not want us to read about Hitler ... or even discuss Hitler. And moreover Hitler is a failed mundane program. Yet that is the first thing these guys do, they lump in Sulochana and Srila Prabhupada and Krishna with their bodily identified program, which none of them ever wanted to be associated with. 

Anyway yes, most devotees and ordinary people can recognize they are cranks and their agenda is not being taken too seriously. More importantly, they cannot seem to accomplish much of anything practical, as everyone pretty much noticed already. Much barking, no biting. Yes, they also said that Sulochana was more or less a demon because he was taking taxi driving money from me, and that makes him sinful. So they promote Sulochana, then call him a demon? Heh heh heh, yep, probably lots of pot smoking or even PCP snorting going on in this group ... agreed. ys pd  


Prabhupada: That is said, man-mana. Think of Krsna; He'll guide you. Very easy thing. Man-mana. Always think of Krsna, then there is no question of falling down. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. These four things, if strictly done, he is safe. He is safe. 

Always think of Krsna, become His devotee, offer Him obeisances and.... Man-mana bhava mad-bhakto mad-yaji, and worship Him. This is Deity worship. That will engage in always in thinking, in offering obeisances. And if we strictly follow only these, these four principles, mam evaisyasi satyam te: "You are coming back to Me without any doubt." But instead of thinking Krsna, we are thinking something else, planning something, misusing independence.

Prabhupada: ...means ahankara-vimudhatma. The more we get material possession, our false egotism increases. "I have got this. I have got this. Who is more powerful than me?" Adhyo 'bhijanavan asmi ko 'nyo 'sti sadrso maya. These are described in the Sixteenth Chapter. 

What is the meaning of this ahankara? Because vimudhatma, that "I have got this motorcar. I have got this property," but within a second it can be finished. There is another, superior law. That he forgets. He sees actually, but he forgets. That is called vimudhatma. He is seeing, everyone. Of course, our time and nature's time, little different. So many Hitlers, so many Napoleons, so many Gandhis, so many Jawaharlal came and went. But they do not see. 

Pasyann api na pasyati. They are seeing actually; still they do not see. Blind. In India the Mohammedans came. They ruled over. Where is the Moghul? The Englishmen came. Where they are? Everything gone. Pasyann api na pasyati. This is called vimudhatma. That is going on. The material civilization means ahankara-vimudhatma. By false egotism they are bewildered and rascals. Bhaktivinoda Thakura has translated this, that jada-bidya jato, mayara vaibhava: "All this material advancement of civilization is the paraphernalia of maya." 

Because you cannot enjoy it, but you are thinking, "I possess so much. I possess so much." You'll not be allowed to enjoy, but still.... Therefore all these material possessions are the paraphernalia of maya. So what is the wrong there? Now, wrong is this, jada-bidya jato, mayara vaibhava, tomara bhajane badha. They are hindrances for advancement of Krsna consciousness. That is the aim of human life. That, you forget that. So tomara bhajane badha, anitya samsare, moha janamiya. 

The result is that he becomes more attached to this temporary world and remains the rascal. Because without being rascal, nobody comes in this material world to enjoy. As soon as anyone has come to this material world, he's a rascal. Krsna-bahirmukha hana bhoga vancha kare, nikata-stha maya tare japatiya dhare (Prema-vivarta).

Cyavana: Srila Prabhupada? In some parts of the Bible it describes how things were being carried out, and they say that the activities were going on according to the will of God. Does that mean that there was a God conscious civilization then?

Prabhupada: Activities? These activities are going on. The sun is rising by the will of God; the moon is rising, will of God. You are being punished by the will of God. He is the Supreme.

Site source:


So first thing is that suppose somebody speaks of me very harshly. Naturally we become angry. Just like somebody calls me, "You are dog," or "you are hog." But if I am self-realized, if I know perfectly well that I am not this body so you call me hog, dog, or king, emperor, majesty, what is that? I am not this body. So either you call me, "Your majesty," or you call me a dog or a pig, what I have got to do? I am neither his majesty nor a dog nor a cat—nothing of the sort. I am servant of Kṛṣṇa.

So this requires little training. Actually this is the fact. Suppose I have got some dress, black dress. Somebody calls, "You black dress," is that cause of anger? Somebody calls you black dress. So this is simply my false identification with the dress that I become angry. Actually if I am self-realized, self-disciplined... Self-discipline means not to identify with this body. That is self-discipline. It requires training of course.

(Srila Prabhupada, 69/02/12 - Lecture BG 05.26-29 - Los Angeles)

Kartik in Vrndavana (Video)

Saturday, October 15, 2016

Disappearance of Murari Gupta Oct 15th

Murari Gupta was an expansion of Hanuman

When the supreme Lord descends, all His associates and paraphernalia also descend to support His transcendental leela. 

One such eternal associate was Shri Murari Gupta, a disciple of Shri Chandrashekhara Acharya. Murari Gupta was Chaitanya Mahaprabhu’s senior at Ganga Das Pandit’s school in Navadwip.

Shrivas Pandit, Chandrashekhara Acharya and Shri Murari Gupta Thakur were all from Shrihatta. Murari Gupta came from there to live in Navadwip, near the home of Jagannath Mishra.

Murari Gupta, was an expansion of Hanuman, and his Ishhta Devata was Shri Sita Ram.

He had an intimate lifelong relationship with Mahaprabhu. At the nightly kirtans in Shrivasa Angan, Murari Gupta served Lord Gaurahari with melodious chanting of the Bhagavata. He would also sing and dance expertly. Murari Gupta served Shri Chaitanya in all His Nadia lilas.

During Mahaprabhu's 21 hours of 'Great Revelation' or the Mahaprakash when Mahaprabhu disclosed His transcendental identity as the Supreme Personality of Godhead to his closest associates, He called on His various Devotees and bestowed blessings to them.

He addressed Murari: "Murari! For so many days couldn't you recognize who I really am? Just see My divine form." Then Murari saw Mahaprabhu as his adored Lord, Shri Raghunatha, sitting in the virasana, his legs folded beneath His body, and holding a great bow in His hand, with Lakshman and Janaki seated on either side of Him.

Then when he saw himself amongst those monkeys in his original form and he fainted. Mahaprabhu called him: "Murari! Get up! Just see My divine form. Have you forgotten who set Ravana's Lanka on fire? It was you, Hanuman! Get up and gaze on the form of Lakshmana, who is the very embodiment of your life. Offer your obeisances to that one for whose sadness you cried so much (Sita Devi)."

Mahaprabhu once tested Murari Gupta's attachment to his worshipful Lord Shri Ramachandra. Shri Gaurasundara preached to Murari about the supreme sweetness and position of Vrajendra-nandana (Krishna): "Murari, worship Krishna and take shelter of Him. Nothing but His service can satisfy the mind and the heart."

Although Murari Gupta became somewhat inclined toward Shri Krishna, the thought of giving up Lord Ramachandra's bhakti devastated him. That night he prayed to Lord Rama to take his life. He asked for this because he couldn't stop serving Rama, nor could he defy Shri Chaitanya's request.

After crying all night Murari approached Lord Chaitanya and said: "What should I do? I've sold my heart to the lotus feet of Lord Ramachandra. But if I disobey Your order to worship Lord Shri Krishna, then also I am in offence. What can I do?"

Smiling, Shri Gaura Raya replied, "All glories to you, Murari! You're so fixed in your worship that even My request couldn't change your mind. This is exactly the type of single-minded love and devotion the bhakta must have for the lotus feet of their chosen Ishta. Even if the Lord wants separation, a Devotee cannot abandon the shelter of His lotus feet. Just to test your firm faith in your Lord I repeatedly asked you to change your worship from Lord Rama to Lord Krishna."

Showering His mercy on Murari Gupta, the Lord continued, "You are the incarnation of Hanuman, the eternal servant of Lord Rama. Therefore, you cannot give up your worship of Lord Rama."

In Katwa, when Lord Chaitanya took sannyasa Murari stood by weeping like a child. And when Shriman Mahaprabhu moved to Jagannatha Puri, Murari and his wife would visit Him every year to relish the Lord's company, taking with them many of the favourite eatables of Mahaprabhu.

Since he was born in a dynasty of ayurvedic physicians, Murari Gupta practiced medicine. But his practice was unique in that he cured his patient's physical ailments and also freed them from the disease of material existence. He wrote the first biography of Shri Chaitanya Mahaprabhu, an important Sanskrit work entitled Shri Chaitanya Charita Mahakavya.

An amusing story is told of how Lord Gauranga gave his mercy to Shri Murari Gupta in His childhood itself by playing a transcendental prank on him. One morning Shri Sachinandan Vishwambhar was playing in the street with the other children. He was covered with dust from the head to toe—e dhuli dhusar, hemgiri kolebar, anugata bayasya sohite—and the only way He could be recognised was by His golden complexion.

The children were having a fight and enjoying themselves immensely. They did not care for their clothes which had fallen off long ago. Bathed with perspiration and dirt, they were totally engrossed in their boyish play.

Just at that time Murari Gupta, the scholarly boy of Navadwip passed by. He was a very serious student and was surrounded by his admiring friends and class-mates who were in awe of him as he was such a bright student. They looked up to him in all respects and today Murari was engrossed in enlightening his companions on the merits of Jnana yoga.

In an animated way, shaking his head and gesticulating with his hands, he was explaining the philosophy of Knowledge to them. When little Nimai saw this, He quietly followed Murari. Murari saw Nimai from the corner of his eyes but he ignored Him.

Murari knew this was the best way to treat the precocious son of Jagannath Mishra who was notorious all over Navadwip. He calmly continued his elucidation on the finer points of Jnana yoga.

Seeing this, Vishwambhar told his friends with a snicker, “There goes the great future doctor of Nadia. Come on, let’s have some fun.” He started mimicking Murari Gupta.

Whenever Murari waved his arm to stress a point, Nimai would do the same. He tossed His head in exactly the same manner Murari did. Nimai’s friends were as naughty as He was; they held their sides as they laughed. Not only Nimai’s friends, but even Murari Gupta’s followers had a hard time suppressing their laughter.

Lochan das Thakur described what happened next:

dekhi baidya Murari katâksha tileko heri
puno kore joger bâkhân,
sei moto bishwambhare jogger bakhan kore
teno nâre hât teno mukho khan.

Murari could not ignore Nimai any more. Although he was generally of a peaceful temperament, the son of his Aunt Sachi had crossed all the limits of decency. Murari lost his temper and blurted out:

echchâre ke bole bhâlo dekhiyâ to châowâl
mishra Purandar suta ei,
sarbatra shuniye kathâ ihâr sei guna-gâthâ
bhâle nâm ihâr Nimai.

“This son of Purandar Mishra is a trouble to everyone! Who has ever spoken nicely about Him? Wherever you go, you hear His ‘glory’ (sic). Moreover, what a name they have kept for Him! Nimai! Bah!”

Murari Gupta

"...The Lord then commanded Murari, “Abandon all the paths of Jnana and Karma Yoga and simply immerse yourself in Shri Krishna-Bhajan. Krishna is the supreme connoisseur of ras. He is expert in all the arts, the fountainhead of all charm and eternally blissful.” (Lord Nimai passed urine to Murari Gupta's food).

Gaursundara became angry when He heard Murari speak in this way. Of course, whenever the Supreme Lord becomes angry with His Devotee, it is part of His lila and He is in fact showering His mercy.

Nimai scowled at Murari, knitted His eyebrows and said, “I will show you for all of your so-called oratory skills! Just you wait until lunchtime Murari. I will teach you such a lesson, you won’t forget!”

Murari felt uneasy in mind. Jagannatha Mishra’s son was well known all over Navadwip for His mischievous and naughty pranks. God alone knows what He would get up to now! However, Murari soon forgot about this incident once he reached home and became busy with his afternoon duties.

Meanwhile, Vishwambhar, who was none other than the Supreme Personality of Godhead, dressed Himself up very nicely and arrived at Murari Gupta’s house. He had a beautiful belt around His waist, He wore two strings of pearls round His neck and His hair was tied in a high chudâ (topknot) on His head. His large and beautiful eyes were lined with kohl and golden ornaments shone on His body. He wore stylish sandals on His rosy feet and held laddoos of condensed milk in His hands.

Murari was eating his lunch in the inner rooms of his house when he suddenly heard someone calling out his name with a voice as deep as rumbling clouds. “MURARI! MURARI!” Murari Gupta sat upright as if a thunderbolt had struck him. He immediately remembered what had happened in the morning. Had Nimai really come to teach him a lesson? Had he been serious when he made that threat?

Murari could not believe it. Gaurchandra was at Murari’s doorstep; His beautiful golden form shone as He stood in the threshold. He said with a smile:

tobe se gourhari ki koro ki koro boli
seikhâne hoilo uponito
torosto nâhoio tumi eikhâne âchhi âmi
bhojan koroho b&ˆni boilo

“Murari, what are doing? It’s all right, don’t worry. I am standing here. You eat peacefully.” Murari heaved a sigh of relief and continued to eat quietly.

Then, can you imagine Nimai did? Calmly He walked right up to Murari Gupta and ………….
thâl bhoriye moot mutilo

…………………..urinated all over his plate!

Murari Gupta was totally dumbfounded. He immediately stood up—ki ki boli chhee chhee kori, uthilâ se Murari—“What is this?” and he cried in disbelief, “Chhee! Chhhee!”
Nimai, however, clapped His hands in glee—kara tâli diyâ bole gorâ. He said to Murari:

bhakti path chhadia koru shirr nadiâ
jog bolo lei abhipârâ
jnana karma upekhiyâ krishna-bhajo mon diyâ
rasik bidagdha chidânanda

“You dare to discard the path of bhakti and propound the glories of Jnana Yoga? And look at you, how you move your head and hands—as if you are a great pandit when actually you are the biggest fool!”

The Lord then commanded Murari, “Abandon all the paths of Jnana and Karma Yoga and simply immerse yourself in Shri Krishna-Bhajan. Krishna is the supreme connoisseur of ras. He is expert in all the arts, the fountainhead of all charm and eternally blissful.”

Nimai then calmly left and returned home after revealing this essence of prem-bhakti to His eternal associate. Murari Gupta's hair stood on end. He was astounded. He thought, “Who is this boy who speaks with such commanding authority? Is Sachi Mata’s son none other than Lord Krishna Himself? Otherwise, how could He speak such profound philosophy at such a young age?”

Murari rushed to Nimai’s house filled with ecstasy. There he was further amazed to see Sachi Mata and Jagannatha Mishra having a tug-of-war over who would have Nimai on their lap. They were both tugging at Nimai and kissing His cheeks.

Murari then ran to Advaita Prabhu and narrated everything to him. Lord Advaita was ecstatic &‐ihâ shuni dwijamoni, huhunkâra kore dhwani, puloke purilo sob anga—His eyes brimmed with tears and he roared in joy. He called out, “Has the Supreme Being finally answer my fervent prayers? Has the day of deliverance arrived?” He held Murari in a tight embrace.

Mathura Protest Proposed Atheist Meeting

Friday, October 14, 2016

ISKCON GBC Hindu-ized Plan?

A Disturbing Situation in Atlanta


You Too can Take Part in the Abhiseka Ceremony this Radhastami.

(For the Low—Low Price of Just $20!… Dr. PHD Patel and His Wife Bought the Maha Abhiseka Water Vessel this year for the sum of $1,000 {insert cheers here!}.

Wow, I thought, that's not bad. It is rather cheap, really! Then I wondered how much does devotion cost and can one really put a price on devotion? Later, during the general announcements before the abhiseka, it was announced that Srila Prabhupada's disciples could take part in the Abhisek, as always, for free this year, but people like me would have to pay. 

[PADA: This seems to be new layer of deviation on the part of the GBC, extracting more money from the Hindus since they have basically ruined most of the other sources of income for the society.]

Believe it or not, the above words came from the temple president of this city temple. I am not saying which temple it is other than to say this temple was / is associated with the farm community in rural Tennessee where Gadi Prabhu resides. I mention this, because I am hoping people will listen to Gadi Prabhu and his ideas for reform. As Gadi Prabhu said in a recent article, now that the temple is fully in the hands of the Indian devotees and / or Hindus, it is going to be a real fight to get the temples back into ISKCON.

[PADA: The GBC will never allow "the devotees" to take back these temples, their plan for decades now is to remove the Western devotees and make Srila Prabhupada's temples into some sort of Hindu cultural centers. There is no reason for them to change that plan, since its making them money for their fancy guru lifestyles.]

I wonder, for instance, just how long will Srila Prabhupada's murti be kept in the temple room? Or, how long will Gaura - Nitai be worshiped on the altar? Because politics and circumstances forced me out of this temple, I rarely visit the Lord there, but when I lived there back in 1996, the devotees living in the temple reflected the population of this 4,000,000 + city. 

Back then, the temple had 40% black-bodied devotees, 40% white-bodied devotees, 10% devotees from the Indian sub-continent, and the other 10% were devotees from every country in the world. Now that this temple seems to be completely in the hands of Hindu devotees, on Radhastimi, counting my wife and I, I saw just 4-white bodied devotees, 3-black bodied devotees, and no devotees from any other country except Pakistan, India, and Bangladesh. 

[PADA: That was and is the plan, to remove the Westerners and get the more compliant (and wealthy) Hindus to displace the Western congregations, and transform ISKCON into an offshoot of the Hindu program. Some temples have reportedly zero Westerners, except maybe for the Western guru who comes there sometimes to collect his paycheck. And more and more Hindus are being made into the directors and board directors of ISKCON, so the entire property is in jeopardy of being transformed into a full scale Hindu branch.]

There may have been many more devotees working behind the scenes, but this is just what I saw. This temple used to be an outpost of the spiritual world and was for everyone. It had people of all races and ethnic backgrounds attending regularly. What happened?

[PADA: What happened is that the Western devotees asked, where is all the money going? So they had to be removed so these gurus could use the money for themselves and / or for their independent programs without being questioned.]

At the time I lived there, I fought tooth-and-nail for a temple management board. Instead, this temple was ruled solely by a temple president. He took care of all management, especially financial management. I wanted a transparent management board elected by the community, but that was always shot-down (along with every other suggestion I made to rescue the situation). I can almost guarantee that there is a temple board now, and that very few if any of the members on it are fixed-up Hare Krishna devotees.

What is to be done now? The Deity worship may be first-class, the money problem may be solved, but where are the devotees? Where is the preaching? Is Srila Prabhupada happy with this situation?

[PADA: Right, there is little or no apparent interest in making Western devotees, which has been the original aim and object of ISKCON. Its being converted into a Hindu money making scheme, which benefits a few elite leaders. Of course there are some programs in former soviet bloc countries and so forth, but the West is in a tail spin for the most part. This did not happen by accident, this was planned out in detail decades ago and we are simply seeing the fruits of this agenda more and more as their plan ripens and matures. ys pd]

Bhaktivedantas Montreal Newsletter

Damodara Vrata Festival

Lord Krishna's Damodar Leela

Damodara-lila – Mother Yashoda binds Lord Krishna Damodara Lila From Little Krishna TV series

Once, seeing that her maidservant was engaged in different household work, mother Yashoda personally churned butter. While she churned butter, she sang the wonderful childhood pastimes of her son Krishna and relished thinking of Him. At that time Krishna appeared there and was hungry. He wanted her to stop churning the butter and feed Him first. Mother Yashoda took her son on her lap and started feeding Him. 

While Krishna was sucking the milk, mother Yashoda smiled and enjoyed the beauty of Her child Krishna. Suddenly, the milk which was on the stove began to boil over. Just to stop the milk from spilling, mother Yashoda at once put Krishna aside and went to the stove. Left in that state by His mother, Krishna became very angry, and His lips and eyes became red in rage. He pressed His teeth and lips, and taking up a piece of stone, 

He immediately broke the butter pot. He took butter out of it, and with false tears in His eyes, He began to eat the butter in a secluded place. In the meantime, mother Yashoda returned to the churning place after setting the overflowing milk pan in order. She saw the broken pot, in which the churning yogurt had been kept. 

Since she could not find her boy, she concluded that the broken pot was His work. She smiled as she thought, “The child is very clever. After breaking the pot He has left this place, fearing punishment.” After she sought all over, she found her son sitting on a big wooden grinding mortar, which was kept upside down. He was taking butter from a pot which was hanging from the ceiling on a swing, and He was feeding it to the monkeys. Lord Krishna and Balaram being caught by Mother Yashoda for stealing butter She saw Krishna looking this way and that way in fear of her because He was conscious of His naughty behavior. 

After seeing her son so engaged, she very silently approached Him from behind. Krishna, however, saw her coming toward Him with a stick in her hand, and He immediately got down from the grinding mortar and began to flee in fear. Mother Yashoda chased Him to all corners, trying to capture the Supreme Personality of Godhead, who is never approached even by the meditations of great yogis. In other words, the Supreme Personality of Godhead, Krishna, who is never caught by the yogis and speculators, was playing just like a little child for such a great devotee as mother Yashoda. 

Mother Yashoda, however, could not easily catch the fast-running child because of her thin waist and heavy body. Still she tried to follow Him as fast as possible. Her hair loosened, and the flowers in her hair fell to the ground. Although she was tired, she somehow reached her naughty child and captured Him. When He was caught, Krishna was almost on the point of crying. He smeared His hands over His eyes, which were anointed with black eye cosmetics. The child saw His mother’s face while she stood over Him, and His eyes became restless from fear. Lord Krishna as a child being caught by Mother Yashoda Mother Yashoda could understand that Krishna was unnecessarily afraid, and for His benefit she wanted to allay His fears. 

Being the topmost well-wisher of her child, mother Yashoda thought, “If the child is too fearful of me, I don’t know what will happen to Him.” Mother Yashoda then threw away her stick. In order to punish Him, she thought to bind His hands with some ropes. She did not know it, but it was actually impossible for her to bind the Supreme Personality of Godhead. Mother Yashoda was thinking that Krishna was her tiny child; she did not know that the child had no limitation. 

There is no inside or outside of Him, nor beginning or end. He is unlimited and all-pervading. Indeed, He is Himself the whole cosmic manifestation. Still, mother Yashoda was thinking of Krishna as her child. Although He is beyond the reach of all senses, she endeavored to bind Him to a wooden grinding mortar. But when she tried to bind Him, she found that the rope she was using was too short—by two inches. She gathered more ropes from the house and added to it, but still she found the same shortage. In this way, she connected all the ropes available at home, but when the final knot was added, she saw that the rope was still two inches too short. 

Mother Yashoda was smiling, but she was astonished. How was it happening? In attempting to bind her son, she became tired. She was perspiring, and the garland on her head fell down. Then Lord Krishna appreciated the hard labor of His mother, and being compassionate upon her, He agreed to be bound up by the ropes. Krishna, playing as a human child in the house of mother Yashoda, was performing His own selected pastimes. Of course, no one can control the Supreme Personality of Godhead. The pure devotee surrenders himself unto the lotus feet of the Lord, who may either protect or vanquish the devotee. 

But for his part, the devotee never forgets his own position of surrender. Similarly, the Lord also feels transcendental pleasure by submitting Himself to the protection of the devotee. This was exemplified by Krishna’s surrender unto His mother, Yashoda. Krishna is the supreme bestower of all kinds of liberation to His devotees, but the benediction which was bestowed upon mother Yashoda was never experienced even by Lord Brahma or Lord Shiva or the goddess of fortune. The Supreme Personality of Godhead, who is known as the son of Yashoda and Nanda Maharaja, is never so completely known to the yogis and speculators. 

But He is easily available to His devotees. Nor is He appreciated as the supreme reservoir of all pleasure by the yogis and speculators. After binding her son, mother Yashoda engaged herself in household affairs. At that time, bound up to the wooden mortar, Krishna could see a pair of trees before Him which were known as arjuna trees. The great reservoir of pleasure, Lord Sri Krishna, thus thought to Himself, “Mother Yashoda first of all left without feeding Me sufficient milk, and therefore I broke the pot of yogurt and distributed the stock butter in charity to the monkeys. 

Now she has bound Me up to a wooden mortar. So I shall do something more mischievous than before.” And thus He thought of pulling down the two very tall arjuna trees. There is a history behind the pair of arjuna trees. In their previous lives, the trees were born as the human sons of Kuvera, and their names were Nalakuvara and Manigriva. Fortunately, they came within the vision of the Lord. In their previous lives they were cursed by the great sage Narada in order to receive the highest benediction of seeing Lord Krishna. This benediction-curse was bestowed upon them because of their forgetfulness due to intoxication. 

The deliverance of Nalakuvara and Manigriva The story of Nalakuvara and Manigriva and their deliverance by Krishna, under the all-blissful desire of the great sage Narada, is described herein. The two great demigods Nalakuvara and Manigriva were sons of the treasurer of the demigods, Kuvera, who was a great devotee of Lord Shiva. By the grace of Lord Shiva, Kuvera’s material opulence had no limit. 

As a rich man’s sons often become addicted to wine and women, these two sons of Kuvera were no exception. Once, these two demigods, desiring to enjoy, entered the garden of Lord Shiva in the province of Kailasa on the bank of the Mandakini Ganges. There they drank much and engaged in hearing the sweet singing of the beautiful women who accompanied them in that garden of fragrant flowers. Narada-Munia-cursing-Nalakuvara-and-Manigriva While they were thus enjoying themselves in the water, all of a sudden Narada, the great sage, happened to pass that way. 

The two demigod sons of Kuvera were so much intoxicated that they could not appreciate the presence of the sage Narada and therefore did not cover their bodies. On seeing the two demigods so degraded by intoxication, Narada desired their welfare, and therefore he exhibited his causeless mercy by cursing them. Sage Narada cursed that the two demigods Nalakuvara and Manigriva should remain for one hundred years, in the time of demigods, in the form of trees, and after that they would be fortunate enough to see the Supreme Personality of Godhead face to face, by His causeless mercy. And thus they would be again promoted to the life of the demigods and become great devotees of the Lord. 

After this, the great sage Narada returned to his abode, known as Narayanasrama, and the two demigods turned into twin arjuna trees. Although child Krishna was bound up to the wooden mortar, He began to proceed towards the twin trees in order to fulfill the prophecy of His great devotee Narada. Lord Krishna knew that Narada was His great devotee and that the trees standing before Him as twin arjuna trees were actually the sons of Kuvera. “I must now fulfill the words of My great devotee Narada,” He thought. He then proceeded through the passage between the two trees. Although He was able to pass through the passage, the large wooden mortar got stuck horizontally between the trees. 

Taking advantage of this, with great strength Lord Krishna began to pull the rope, which was tied to the mortar. As soon as He pulled, the two trees, with all their branches and limbs, fell down immediately with a great sound. Out of the broken, fallen trees came two great personalities, shining like blazing fire. All sides became illuminated and beautiful by their presence. The two purified personalities immediately came before child Krishna and bowed down to offer their respects and prayers. Nala--Kuvera-being-liberated-by-Lord-Krishna 

 When the demigods Nalakuvara and Manigriva finished their prayers, the child, Lord Krishna, the master and proprietor of Gokula, bound to the wooden grinding mortar with ropes tied by mother Yashoda, smiled and said, “It was already known to Me that My great devotee Narada Muni had shown his causeless mercy by saving you from the abominable condition of pride due to possessing extraordinary beauty and opulence in a family of demigods. He has saved you from gliding down into the lowest condition of hellish life. All these facts are already known to Me. 

You are very fortunate because not only were you cursed by him, but you had the great opportunity to see him. If someone is able, by chance, to see face to face a great saintly person like Narada, who is always serene and merciful to everyone, then immediately that conditioned soul becomes liberated. This is exactly like being situated in the full light of the sun: there cannot be any visionary impediment. Therefore, O Nalakuvara and Manigriva, your lives have now become successful because you have developed ecstatic love for Me. 

This is your last birth within material existence. Now you can go back to your father’s residence in the heavenly planets, and by remaining in the attitude of devotional service, you will be liberated in this very life.” After this, the demigods circumambulated the Lord many times and bowed down before Him again and again, and thus they left. When the twin arjuna trees fell to the ground, making a sound like the falling of thunderbolts, all the inhabitants of Gokula, including Nanda Maharaja, immediately came to the spot. They were very much astonished to see how the two great trees had suddenly fallen. The small children who were playing there informed the men that the trees had fallen because Krishna had pulled the wooden mortar with the rope binding Him. Most of the cowherd men did not believe the statement of the children. 

They could not believe that such things were at all possible. Some of the men, however, believed them and told Nanda Maharaja, “Your child is different from all other children. He just might have done it.” Nanda Maharaja smiled to hear about the extraordinary abilities of his son. He came forward and untied the knot just to free his wonderful child. After being freed by Nanda Maharaja, Krishna was taken onto the laps of the elder gopis. They took Him away to the courtyard of the house and began to clap, praising His wonderful activities. Krishna danced along with their clapping, just like an ordinary child. The Supreme Lord Krishna, being completely controlled by the gopis, sang and danced just like a puppet in their hands.