Waves of Devotion

Dhanurdhara Swami October 31st, 2005

October 28, 2005
Govardhana

Sastra Thought I:
(from Bhakti Sandarbha’s discussion on vadanam (prayers), which also includes obeisances): When one pays obeisances one should actually feel inferior to the person one is paying them to. If that is not there, it is just ritual. Devotion is a condition of heart. Bhakti is the process to change it. Observe ourselves: How do we actually feel during devotional activity? If humility and a service attitude are not the force behind our devotions, we can only sincerely lament.

October 29, 2005
Govardhana

I was surprised how many responses I got from the “My Sweet Lord” entry. A few below:

“I just wanted to write you my appreciations for your Karttika journal. The last “my sweet lord” series and the “visrambhena guror seva” entry especially. Somehow the verse had come into my mind a few days before receiving your email, although I didn’t really think of its meaning, it just kind of came into my head like a pop song.”

“Thank you so much for these thoughts. Just this week the words of that song by George Harrison came to my mind and I found I was really crying out—“My sweet Lord, I really want to see you and be with you” I felt like I was going deeper in my chanting. Thanks for sharing.”

“It was only the other day when I, too, was thinking of George Harrison’s mood of praying in his songs. It is devoid of fear. Instead, he wants a sweet, kind and loving relationship with Krishna. This mood is evident in another of his songs, “Give Me Peace”, in which he prays to Krishna:

“Give me life, give me life
keep me free from birth…
give me hope, help me cope
with this heavy load…
Trying to touch and reach You
with heart and soul…”

October 30, 2005
Govardhana

Japa Thought VIII:
The ability to focus the mind or sustain any endeavor is based on dhrti (determination) and dhrti is driven by faith. It’s simple. Without faith in what we are doing (that we are convinced of an auspicious result), then why bother at all, especially if it entails some austerity? I thus search for faith in every mala, some faith, whether it’s the mercy of guru, the inspiration of a sadhu or a sweet remembrance of the dhama, anything to arouse devotion and impel determination. If, however, the mind becomes focused on the holy name, then one has entered the ultimate source of inspiration. Nothing else is required. How fortunate are those with simple faith in the holy name!

October 31, 2005
Govardhana

Japa Thought IX:
Each verse in Siksastakam is an expression of the proper frame of mind for the chanter. Mood is everything for the chanter as the holy name first appears in the heart and then manifests on the tongue. At noon today I meditate on the disposition of pure devotion as found in verse four, “I don’t want wealth, followers or the opposite sex. I just want your causeless devotion service birth after birth.” I chant consciously to realize this mood so that my mantra arises from substance, the sincere heart that wants Sri Krishna and nothing else.

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Dhanurdhara Swami October 27th, 2005

October 24, 2005
Govardhana

Maha Nidhi Swami gave a contemporary example of chanting with mamata (intimacy) by referring to “My Sweet Lord” by George Harrison. He joked, “if Dattatreya had twenty-four gurus, including the python and the prostitute, then why can’t we find some instruction in George Harrison?”

“My sweet lord,
Hm, my lord.
Hm, my lord
I really want to see you.
Really want to be with you
But it takes so long my lord
My sweet lord
Hm, my Lord
Hm, my Lord
my my my Lord (Hare Krishna)”

Japa Thought IV
I found my self chanting today in the mood of “My sweet Lord, I really want to see you, really want to be with you!” It was a nice meditation on the holy name. A realization came. What does my sweet Lord mean? It means a personal Lord who intimately reciprocates ones devotion, not only a Lord of Majesty that invokes obligation. Conclusion: We should all meditate on how the holy name is “my sweet Lord”.

October 25, 2005
Govardhana

Japa Thought V
Yesterday we found the words of Sri Guru in George Harrison. Today we found it in even a more unlikely source, my younger brother!

Karttika can be sweet, very sweet. The foundation of that sweetness, however, is a disciplined spiritual life. Chanting and hearing all day—not a moment wasted. Today chanting was especially pleasant, but at the pinnacle of absorption a bitter thought arose: “Can I maintain this life?” I pondered the problem and deeply prayed. I suddenly felt inspired and encouraged by my brother’s words, “It’s a way of life!”

This past year, under the guidance of a nutritionist, my younger brother lost nearly 50 pounds. I asked him if he would be able to maintain it once he has reached his goal. He said with undeniable conviction, “Yes, it’s not just diet. It’s a way of life!” I was impressed.

I can chant and relish Krishna consciousness everyday in this way. I just need to cut the fat of material consciousness and unnecessary diversion, not just during Karttika, but as a way of life. Thank you Ricky!

October 26, 2005
Govardhana

(Guest) Japa Thought VI
Maha Nidhi Swami described that in his study and practice of chanting it was confirmed again and again that the basis of attentive chanting was two considerations, the mind and the heart. To give due consideration to the mind means to think of the mantra’s meaning while chanting. He quoted Srila Viswanatha Cakravarti Thakura “mantra artha cintaya”, that one must chant mantra thinking of its meaning. He marveled how Srila Prabhupada also stressed the mind and the heart as his two main instructions for chanting:

1. Mind (thinking of the meaning) – Srila Prabhupada said that while chanting we should think “O my Lord, O energy of the Lord, please engage me in Your service!”
2. Heart (proper mood) – He also said “The chanting is exactly like genuine crying by the child for his mother.”

October 27, 2005
Govardhana

Japa Thought VII
Chanting means to search for myself, that humble servant of Krishna. It is locked away from me by the false ego, the conception that I am something else. Face it—I just don’t want to be me, a tiny unpaid servant soul? I chant for humility, the key to the door of the soul.

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Dhanurdhara Swami October 22nd, 2005

Note: I will occasionally write about Maha Nidhi Swami’s class on bhajan rahasya. Although the class is clearly referenced, on just a few occasions it was not obvious to me which points were directly from bhajan rahasya and which were references and realizations that Maharaja was bringing into the discussion. My own recollection of the different points from the class may thus occasionally reflect this apparent ambiguity.

September 21, 2005
Govardhana

Bhajan rahasya I
In my first Karttika journal entry I described how Srila Bhaktivinoda Thakur discussed the concept of mamata, a sense of intimacy with Sri Krishna. In today’s class it was discussed how that sense of mamata begins with Sri Guru. In fact, the third principle of devotional service (according to Srila Rupa Gosvami) is visrambhena guroh seva, to serve the spiritual master with trust and confidence. Maha Nidhi Swami shared with us the etymological meaning of visrambha. “Vi” means “without” and “srambha” means “majesty”.

How can serving the spiritual master without majesty be a principle of devotional service when Srila Prabhupada taught us that the spiritual master is to be seen “as good as God”?

It was discussed in class how the mood of visrambhena guroh seva is very special and should not be mistaken for mundane intimacy and over familiarity. Here’s what I gathered:

When one has mature affection for the spiritual master, one is focused exclusively on the heart of the guru. The fulfillment of the guru’s desires thus takes precedence over anything else, even the etiquette in relating to his position. In other words, what naturally becomes prominent in any affectionate bond is not the nature of the relationship and the protocol involved, but the desires of ones beloved. Example:

In Srila Prabhupada’s last days in this world he expressed a desire to go to Govardhan by bullock cart. Srila Prabhupada’s Ayurvedic doctor, however, strongly advised that such a trip would be tantamount to suicide. I remember shortly afterwards hearing Bhakti Caru Maharaja and Tamal Krishna Maharaja affectionately tell Srila Prabhupada, “Srila Prabhupda, we can’t let you go”. Although to some their response may appear inappropriate, it was certainly not a sign of disrespect. Rather it was mature love at the level of intimacy, the realm of visrambhena guroh seva where service dictated by deep feelings of affection rule majesty and etiquette.

Maha Nidhi Swami gave his own example of visrambhena guroh seva:

Srila Prabhupada was arriving in Los Angeles at the domestic terminal. One devotee, instead of greeting him, made the deliberate decision to stay at the international terminal to distribute his books. A short time after Srila Prabhupada’s arrival, he asked for that devotee. When told where he was and what he was doing, Srila Prabhupada broadly smiled and said, “Yes, that is very good.” The devotee was so focused on the heart of Srila Prabhupada that he forwent the etiquette of formally greeting him. That’s visrambhena guroh seva.

Jiva Gosvami’s definition of visrambha sums up nicely the mood of mamata: “complete identity with the beloved such that the identity and feelings of one and their beloved are not separate.”

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Dhanurdhara Swami October 20th, 2005

October 18, 2005
Govardhana

Japa Thought II
Unfortunately, I have few japa thoughts today. We fasted all day because of the lunar eclipse and broke the fast at night. My regulation the next day was thus affected.

Lesson: One’s determination in chanting is not just dependent on one’s resolve at the moment of chanting, but also on how one lived one’s life the previous day, especially the previous night. It would have been better to have fasted for the sake of my vow. I could then have risen at my scheduled time and focused with more concentration.

October 19, 2005
Govardhana

Japa Thought III:
An advanced ISKCON sadhaka, who requested anonymity, shared their japa thoughts with me: “In my japa I follow the inspiration I get from Srila Prabhupada, Sri Rupa, and other acarya’s. I’m sometimes not sure where that inspiration will take me, but I have faith in their direction and I depend on them. I’m never let down. They always reciprocate. Naturally, such dependence creates faith and inevitably leads to further realizations. Most importantly, these sweet and very real spiritual relationships grow in such a way that they become the primary relationships in my life, much sweeter than any others.”

October 20, 2005
Govardhana

“When will Sacinandana Gaurahari appear on the path of my eyes? He accepted the Gauidya Vaisnavas in this world, who are like bees at His lotus feet, as His own, and He instructed them to chant the Hare Krishna maha mantra by counting a fixed number of rounds.”

Stavali (Sri Sacisunv-astaka, 5)

Japa Thought III:
Maha Nidhi Swami explained the mood of Bhaktivnoda Thakur in relation to the above verse by Raghunatha dasa Goswami from Sri Bhajan Rahasya:

“When chanting the Hare Krishna Mantra we can worship verses like these and enter them with our mind and heart. We can pray to mix our heart with Raghunatha Dasa Goswami and meditate on how the relationship between Sri Gauranga and His devotees is so affectionate that the Lord considers the devotees his own!”

Another beautiful line is, “When will Sacinananda Gaurhari appear on the path of my eyes?” Imagine the heart of Raghunatha Dasa Goswami as he is meditating in separation on Mahaprabhu’s compassion and intense prema. Visualize his subsequent transformation, as these same feelings arise in his own heart by chanting with longing and remembering His Lord. Finally, humbly pray for these feelings to come in one’s own heart by the mercy of the Lord and His devotees. This is bhajan rahasya. (The last paragraph is in my own words from what I learned in the class today.)

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Dhanurdhara Swami October 17th, 2005

Several people have written looking forward to my Karttika journal. Thank you. Karttika means niyam seva, increasing our devotional activities and doing those activities the same time everyday. Frankly, it leaves little time for writing, but still I hope to write something everyday and share what little I can with you.

October 17. 2005
Sri Govardhana

Bhajan Rahasya

Today is a lunar eclipse. Such days pass by outside of India without much notice, but in a holy place it means that everything is closed, including the Deities for twelve hours around the time of the eclipse. The eclipse is about four o’clock in the afternoon and somehow that means that from eight o’clock A.M. to eight o’clock P.M. there is no cooking, eating, or going outside one’s room. Although on purnima there is usually hundreds of thousands of pilgrims joyfully and loudly circumambulating Govardhana Hill, today, outside the ashram, it is desolate and silent. One sadhu told me that since Mars is closer to the earth than it has been in 60,000 years, it causes lunar and solar eclipses along with many disasters. Sure seems that way. A devotee is not affected in the sense that everything brings them closer to Sri Krishna. During the main time of the eclipse from four o’clock to eight o’clock P.M. the serious sadhakas w ill sit facing east chanting mantras (quietly in their rooms). Today Govardhana is thus intensely reverberating with the holy name. How auspicious!

I’m attending Maha Nidhi Swami’s class every day at 3:30 P.M. (cancelled today because of the eclipse). It makes my schedule even tighter. As lunch here is at two o’clock P.M., I hurriedly scoot over to his ashram in Radha Kunda by bicycle as soon I am finished. I manage to arrive just as the class is beginning. It’s tiring, but worth it.

For Karttika (he started on Ekadasi) Maharaja is lecturing on Bhajan Rahasya by Srila Bhaktivinoda Thakur. He explained that Srila Bhaktisiddhanta Sarasvati Thakur instituted the study of Bhajan Rahasya in all his temples during the month of Karttika, which I assume is the inspiration for Maharaja’s class. I’m enjoying the class and eager to learn this important book.

Yesterday he explained Bhaktivinoda’s discussion of mamata, “spiritual possessiveness”, which is the essence of bhajan. I naturally incorporated what I learned into my morning meditations:

Japa Thought I: One must chant with mamata. What is mamata? It is the mood of “mineness”, a sense of exclusiveness in relationship that leads to and is symptomatic of attachment. We should thus chant with a sense of exclusive relationship (possessiveness) with the holy name. How can one feel exclusiveness for something that belongs to many people, such as Krishna’s holy name? It is just like when one has a Deity. Giridhari may be the Lord of the world, but it is your Giriraja, your Gaura Nitai, not others. Another practical example: Your father may be the President of the United States (God forbid!) and thus belongs to all the people, but still in your relationship with him, he is your father, and no one else’s, not even your mother’s. There is a sense exclusiveness and intimacy that fosters deeper attachment. And even if one has siblings, still each child’s relationship with the father is special. It br ings out uniqueness in the father exclusive to that relationship that fosters a healthy possessiveness and deepens attachment. I even read in one purport (I forgot where) that Krishna reveals to each devotee an exclusive form of mercy to deliver them. So everyone has a “my Krishna” who appears in the form of the holy name.

So today I tried to chant with a sense of mamata, that the holy name that has descended on my tongue is “My Krishna”. Without some sense of relationship or exclusiveness (even if our eternal relationship has not been revealed) how can one enter bhajan, spiritual practice with heart?

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Dhanurdhara Swami September 19th, 2005

September 19, 2005
Sri Vrindavana

Would I see the big black snake again?

Sri Vrindavana is Krishna’s internal potency. It’s thus Radha’s place and moves for the pleasure of Her beloved (Sri Krishna), which is also naturally Her pleasure. Thus if you’re not here to serve Them, you’re not in Vrindavana. Entering Vrindavana, therefore, means adopting the mood of a humble servant and relinquishing the false ego. Hence, in my journals I usually describe my first day of pilgrimage, of how the dhama humbles me in order to welcome me.

How would Krishna usher me into His dhama this year, or would He at all?

Would it be as He did five years ago, by the big black snake that sat on the step at Kesi Ghat eating a fish? Seeing it, I bolted from the Yamuna water as the sadhu and the brijabasi children laughed. Quite a first day!

Or would it be the monkeys, who cornered my assistant Mikey while he was gathering flowers for Giriraja? Or by the hideous bat that mysteriously landed on my shoulder last year?

Entering Vrindavana 2005

6:00 AM – Arrive In Delhi. Always smiling Gopal is waiting to picking me up. The first sight of a happy brijabasi in over six months is a feast for my eyes. So far, the entry is smooth.

7:00 AM – Turn onto the Mathura/Agra road. We’re still two hours away, but I intensely feel Vrindavana. The purification starts. Everything I keep and identify that is separate from the soul (the servant of Krishna) that I usually have no qualms about possessing and enjoying, is suddenly painfully exposed as anartha, unwanted. I can hardly bare it.

9:00 AM – We bypass our residence and drive directly to the Yamuna. I just can’t enter dhama life without first washing away my sins. I walk along Kesi Ghat looking for an appropriate place to bathe. Thump! What’s that on my back!? My glasses, my only glasses, tumble to floor. The monkey’s swipe scratches my temple, draws blood, but this furry brijabasi mischief maker uncharacteristically fumbles the glasses. They hit the ground before me! I pounce on them a millisecond before my aggressor’s paw. Krishna’s merciful. I could hardly tolerate helplessly watching my glasses gleefully twisted and chewed from a high perch above my reach.

I wipe the blood with my cloth and enter Yamuna’s sacred water. Relief!

11:00 AM – Walk into Radha Raman Bagichha, my Vrindavana neighborhood. Thousands of sadhus crowd the lane. The car cannot enter to get to my house. We carry my luggage in. What’s going on? The first known brijabasi I see on this trip is Balaram Baba, an auspicious sign. He smiles and greets me, “We are feeding three thousand sadhus today. Take bath. Then you join us.”

12:30 PM – I sit peacefully with the sadhus waiting patiently for prasadam. I am completely at home and have no desire to be any other place then where I am. I’ve entered the dhama!

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Dhanurdhara Swami August 26th, 2005

Dear Srila Prabhupada,

Please accept my humble obeisance’s. All glories to your divine grace.

My offering this year is a story from my visit to Buenos Aires, an incident that not only moved me, but reminded me of the glory of your mission, how living for others helps oneself:

It’s Sunday. At least three hundred people are packed into the moderately sized temple room. My topic: The Philosophy of Karma.

My main point is that the world moves around us with the intention to give us realizations. If one understands destiny in this way and responds appropriately to it, then life becomes an opportunity for education in transcendence. I argue my point very forcefully for over an hour; every event we face is offering us “jewels of realization.” The silence pervading the audience indicates attentiveness and agreement. There is even loud and sustained applause when I finish. Naturally, I was satisfied with the presentation, but it went on just a bit too long. The feast was waiting. A time was set later for questions.

Making sense out of suffering is a hot topic. It touches people so personally. After the feast many people approached me with questions. It’s a difficult subject, but I was prepared for tough questions. I was thus able to satisfy all inquiries, except one:

Just before finishing the last questions a simple man humbly approached. I acknowledged his query. His eyes were filled with tears, his face with sadness. He shyly spoke while sobbing:

“My 18 year old daughter recently died in an accident. She was my only child. We miss her so deeply. My wife and I have not been able to sleep even one night. We’re devastated! You spoke that destiny gives ‘jewels of realization’. What possible jewel can I take from this?”

I offer an explanation, but he is not satisfied, although he sincerely wants to be. How to explain karma to one so pained by fate? In fact, I’m so pained by his story that for a moment I even begin to question the workings of destiny.

“Am I speaking just words without realization?” I ponder. “He’s right. Is fate not cruel?”

The temple during the crowded noisy aftermath of the Sunday feast is hardly the place to answer deep and personal inquiries. I admit to this humble man that it is difficult to answer his question is this setting; that to help him I need to see him privately. I request him to return tomorrow before my talk. He assures me that he will.

Roberto (the gentleman’s name) was already waiting for me when I arrived the next day. Kaveri, my translator, is already chatting with him. I try again. “It is not a time for philosophy. Your pain is an expression of attachment for your daughter. I don’t have the heart to try to convince you not to feel that pain right now, nor would it be possible. Some explanation, however, may help you cope with that pain and eventually manage your loss.”

This is a very serious trauma. Taking notes of my limits-I am not a trained grief counselor-I slowly begin by explaining something of the nature of the eternality of the soul while attentively observing Roberto’s reaction. I don’t remember all the details of my explanation, but his receptivity and obvious piety inspired me to go deeper. When our conversation touched the point that perhaps his daughter’s death was bringing him closer to God, he did not object. He also seemed to understand that if in fact he did become closer to God, then his daughter’s death not only had meaning, but she would certainly be blessed by God.

Although Roberto was open to my thoughts, after some time I could sense that there was only so much I could say. The conversation was thus brief and ended by my assurance that if he took shelter of God, in time he would understand His mercy. I then asked the very nice brahmacari who first brought Roberto to me to spend time with Roberto before our guest left for home. I then left for my lecture in the adjacent room.

As I am leaving the class I am surprised to see Roberto waiting at the door. I had no idea he again stayed for the class and kirtan. I was stunned by his transformation. His once sad face was glowing. He humbly shared his thoughts with the simple words:

“I have found that jewel!”

He wasn’t kidding. Although last week was the first time he has ever visited a temple (he got a book a few years ago on the street), Roberto has been coming to the temple ever day since. Many times he expressed to me and others his sincere realizations about the relief and shelter he has found in Krishna-consciousness, although, of course, he still misses his daughter.

Srila Prabhupada, I also found that jewel, many jewels, in just this one brief event in your service:

Jewel One: The whole encounter with Roberto, from hearing and feeling his pain to sharing his relief, really softened my heart. There was naturally also transference of that emotion to my spiritual practices. The incident with Roberto, and other events related to my preaching here, definitely added a special flavor to my bhajan.

Chanting has to be focused on one’s heart. It certainly helps when you start with an open one. If we don’t feel for others and try to help them, our hearts will naturally close to others as well as to God. There is no doubt that this is why you so much stressed compassion for others as a cornerstone of your mission. Intelligent people will thus thoughtfully dedicate themselves to your sankirtan mission, especially as for the most part we, the residents of kali-yuga, come to your lotus feet under-nurtured and thus closed hearted.

Jewel Two: When Roberto said, “I have found that jewel,” I also immediately felt humbled to be a conduit for your mercy and honored to be your servant. Spontaneously, I transferred Roberto’s expression of gratitude to you thinking, “How many people like Roberto have been given life by your teachings? I certainly have.” Such thoughts and sentiments were certainly reaffirming for my guru-nistha. And again there was a natural conversion of these emotions born of gratitude to my spiritual practices. Gratefulness thus also began to flavor my chanting helping it to become even more heart deep.

Chanting must be done with deep thankfulness to the spiritual master. If we don’t feel gratitude, we can’t feel humble and without humility there is no taste. There is no doubt that this why you stressed guru-nistha so much as the foundation of bhakti.

I aspire for the heart of the eternal brijabasi’s, a soft heart melted with compassion and filled with gratitude. You have understood us perfectly and have given us exactly the right path to evoke this transformation. Bless me that I may walk that jeweled studded path and continue to share its wealth with others.

Your eternal servant,
Dhanurdhara Swami

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Dhanurdhara Swami July 14th, 2005

The Glories of Raghunatha dasa Gosvami Part IV

Lesson 38: A Vaisnava is quite satisfied to be the servant of the servant of the spiritual master and the Supreme Lord.

“Raghunatha dasa never even spoke a word before the Lord. Instead, he informed the Lord of his desires through Svarupa Damodar Goswami and Govinda.” Antya-lila 6.230

Lesson 39: Although a Vaisnava is humble and will gladly, if necessary, takes his main instructions from others, even from advanced god-siblings, it is not wrong to want to hear directly from spiritual master, as one’s strongest faith usually rests there.

Although on the order of Sri Caitanya Mahaprabhu, Raghunatha dasa accepted instructions from Svarupa Damodara Goswami, and thus did not place his questions directly before the Lord, still on one occasion he did:

“The next day, Svarupa Damodara Goswami submitted to Lord Sri Caitanya Mahaprabhu, ‘Raghunatha dasa has this to say at Your lotus feet. I do not know my duty or the goal of life. Therefore please personally give me instructions from your transcendental mouth.'” Anyta-lila 6.232

Lesson 40: A sannyasi’s devotional practices and their renunciation should be exemplary

Sri Caitanya answers Raghunatha’s inquiry about his duty:

“‘Do not talk like people in general or hear what they have to say. You should not eat very palatable food, nor should you dress very nicely. Do not expect honor, but offer respects to others. Always chant the holy name of Lord Krishna, and within your mind render service to Radha and Krishna in Vrindavana.” Antya-lila 6.236-237

Lesson 41: To get taste for chanting one must be humble.

After instructing Raghunatha dasa about the duties of sannyasa, He gives him one final instruction:

“‘One who thinks himself Lower than grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give respect to others can very easily always chant the holy name of the Lord.'” Antya-lila 6.239

Lesson 42: If one pleases the devotees, one’s heart becomes fertile for the mercy of Sri Caitanya Mahaprabhu.

When the devotees from Bengal returned from Puri, Raghunatha dasa’s father asks about the welfare of his son. Sivananda Sen informs him through his servant that Raghunatha dasa is renowned for his devotion and strict sannyasa, and that he is indeed the life of all the devotees. Srila Krishna das Kaviraja notes that a similar description of Raghunatha is found in the Sri Caitanya-candrodaya-nataka of Kavi-karnapura.

“Because he is very pleasing to all the devotees, Raghunatha dasa Goswami easily became like the fertile earth of good fortune in which it was suitable for the seed by Lord Caitanya Mahaprabhu to be sown. At the same time that the seed was sown, it grew into a matchless tree of the love of Sri Caitanya Mahaprabhu and produced fruit.” Antya-lila 6.264 [Sri Caitanya-cadrodaya-nataka (10.4)]

Lesson 43: If one collects money from materialist people even for the service of the Lord, there is certainly a danger of contamination. As a result one may use that money for the enhancement of one’s reputation in the guise of devotional service.

Raghunatha dasa used money sent by his father to feed Sri Caitanya Mahaprabhu and the Vaisnavas, but then suddenly stopped inviting the devotees fearing that it would be contaminating and not pleasing to the Lord.

“‘My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings, and pence. Therefore by this kind of invitation I get only some material reputation.'” Antya-lila 6.275

Comment: In his commentary on this verse, Srila Prabhupada explains that this verse is a warning to not accept the invitations of materialistic people who only invite Vaisnavas to their home to increase their reputation. Not only do such programs not give the host the benefit of serving the devotees, but it potentially contaminates the honored Vaisnavas attending as well. Srila Prabhupada explains, however, that “If one engages for the service of the Lord whatever one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master and the Vaisnavas.”

Lesson 44: One engaged in serious spiritual practices has to be careful in accepting food cooked by the materially attached. It will adversely affect one’s consciousness.

When Sri Caitanya Mahaprabhu hears that Raghunatha das Goswami has stopped inviting the devotees for prasadam as it was sponsored by materialistic people He is very pleased and explains why:

“When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Krishna properly.” Antya-lila 6.278

“When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers food and the person who accepts it are both mentally contaminated.” Antya-lila 6.279

Lesson 45: A Vaisnava should be neutral in his dealings.

When Govinda informs Sri Caitanya Mahaprabhu the reason why Raghunatha dasa is no longer begging at the Simha-dvara, the Lord inquires about this from Svarupa Damodar:

“Svarupa Damodar replied, ‘Raghunatha dasa felt unhappy standing at the Simha-dvara. Therefore he is now going at midday to beg alms from the charity booth.’ Hearing this news, Sri Caitanya Mahaprabhu said, ‘He has done very well by no longer standing at the Simha-dvara gate. Such begging of arms resembles a prostitute.'” Antya-lila 6.283-284

Comment: A Vaisnava’s dealings with others should be on the basis of serving them, not materially benefit from others, otherwise their neutrality is compromised. Sri Caitanya thus aptly describes begging as resembling prostitution which also fosters partiality in relationships based only on money.

Lesson 46: A qualified Vaisnava may worship a Govardhana Sila as the transcendental form of the Lord.

“Sri Caitanya Mahaprabhu instructed Raghunatha dasa, ‘This stone is the transcendental form of Lord Krishna. Worship the stone with great eagerness.'” Antya-lila 6.294

Lesson 47: Proper Deity worship must be done in the mode of goodness.

“Sri Caitanya Mahaprabhu continued, ‘Worship the stones in the mode of goodness like a perfect brahmana , for by such worship you will surely attain ecstatic love of Krsna without delay.'” Antya-lila 6.295

Comment: Passion means attachment, doing things for some result. Worship, however, must be done out of love, not for some result. Worship, or devotional activities, must therefore be done as much as possible in the mode of goodness, without attachment.

Lesson 48: Success in spiritual life is based on the rigid execution of the order of the Spiritual Master.

“Raghunatha dasa spent more than twenty-two hours out of every twenty-four chanting the Hare Krishna maha mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half and on some days that was also impossible.” Antya-lila 6.310

“Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification.” Antya-lila 6.311

Comment: Sri Caitanya Mahaprabhu ordered Raghuanatha dasa to be an exemplar of Vaisnava sannyasa. He thus took that as his service. His example is thus of the strict adherence to the order of the spiritual master more than the example of performing tapasya. This is described by Kaviraja Goswami in later verses when he describes Sri Caitanya Mahaprabhu’s reaction when he heard that Raghunatha was eating only the inner portion of decomposed rice:

“He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he rigidly executed the order of Sri Caitanya Mahaprabhu.” Antya-lila 6.312

Lesson 49: A devotee is humble and naturally magnifies his own faults.

Kavairja Goswami describes Raghunatha dasa Goswami’s self reproach in eating even the simple food distributed from the charity booth.

“If one’s heart has been cleansed by perfect knowledge and one has understood Krishna, The Supreme Brahman, he then gains everything. Why should a person act like a debauchee by trying to maintain his material body very carefully?” Anty- lila 6.314

Comment: Natural humility is not a psychological aberration akin to a lack of self esteem, for a devotee values their position of humble servant and feels self worth in being in relation to God.

Lesson 50: There is nothing the Lord enjoys more than the love of his devotees.

Raghunatha dasa had renounced even begging at the charity booths. He was just eating Jagannatha prasadam that had been thrown before the cows at the simha-dvara gate by the Puri shopkeepers after decomposing.

“Sri Caitanya Mahprabhu said, ‘Of course everyday I eat varieties of prasadam, but I have never tasted such nice prasadam as that which Raghunatha was eating.'” Antya-lila 6.324

Comment: The decomposed prasadam that Raghunatha dasa was eating represented the height of Raghunatha dasa Goswami’s renunciation for the pleasure of Sri Caitanya. As it represented Raghunatha’s faith and love in Sri Caitanya, it was naturally very delectable for Him.

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Dhanurdhara Swami July 11th, 2005

The Glories of Raghunatha dasa Gosvami Part III

Lesson 25: One should take shelter of a spiritual guide who knows the science of Krishna regardless of their birth.

“Yadunandana Acarya was the priest and spiritual master of Raghunatha dasa. Although born in a brahmana family he had accepted the mercy of Vasudeva Datta.” Antya-lila 6.161

Comment: Vasudeva Datta was not born in a brahmana family.

Lesson 26: Upon seeing the spiritual master one should immediately offer his prostrated obeisances.

“When Yadunandana Acarya entered the house of Raghunatha dasa and stood in the courtyard, Raghunatha dasa went there and fell down to offer his obeisances.” Antya-lila 6.164

Lesson 27: The ultimate order of a Vaisnava guru is to seek full shelter at the lotus feet of Sri Caitanya Mahaprabhu. If one makes a decision with that intent and their decision also practically serves that purpose, one is following the wishes of their teacher, even if that decision entails superseding another of their instructions.

On his spiritual master’s order, Raghunatha dasa accompanies him to request his guru’s pujari to resume his services. On the way, Raghunatha requests his spiritual master to return home and assures him that his order will be carried out, but instead immediately leaves to join Sri Caitanya Mahaprabhu at Puri.

“‘You may go home without anxiety. Following your order, I shall persuade the brahmana.’ On this plea, after taking permission, Raghunatha decided to go away.” Antya-lila 6:169

Comment: Only an advanced soul can make a decision in direct contradiction to the order of their teacher by seeing a higher intention of the spiritual master within that decision. The main principle in spiritual life is to strictly follow the order of the spiritual master.

Lesson 28: By focusing intensely on attaining the lotus feet of Sri Caitanya Mahaprabhu, one becomes detached and transcends dualities.

After leaving his home to join Sri Caitanya Mahaprabhu in Puri, Raghunatha dasa took the jungle path. The ardor of his journey is described:

“Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining the lotus feet of Sri Caitanya Mahaprabhu.”

Lesson 28: To overcome seemingly insurmountable material attachments, one should seek the mercy of the Supreme Lord.

When Raghunatha dasa arrives in Puri after his long and difficult journey, he approaches Sri Caitanya Mahaprabhu for shelter. In response, Sri Caitanya Mahaprabhu marvels at the power of Lord Krishna’s mercy.

“Lord Sri Caitanya Mahaprabhu said, ‘The mercy of Lord Krishna is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool.'” Antya-lila 6.193

Lesson 29: A Vaisnava first understands Krishna in the mercy they receive from advanced Vaisnavas:

Upon hearing Lord Caitanya’s expressions of appreciation for how the mercy of Sri Krishna has delivered him from materialistic life, Raghunatha dasa responds:

“Raghunatha dasa answered within his mind, ‘I do not know who Krishna is. I simply know that Your mercy, O my Lord, has saved me from family life.'” Antya-lila 6.194

Lesson 30: One may take the liberty to joke with other Vaisnavas only when one has an intimate relationship with them.

Before speaking very strongly against Hiranya and Govardhana Majumdara (the father and uncle of Raghunatha dasa Goswami) for being materially attached, Sri Caitanya qualifies that criticism.

“Since your father and elder brother are young brothers of Nilambara Cakravrti, I may joke about them in this way.” Antya-lila 6.196

Comment: Nilambara Cakravarti is the grandfather of Sri Caitanya Mahaprabhu so his relationship was naturally also intimate with Hiranya and Govardhana Majumdara who were very close to his grandfather.

Lesson 31: Although one may practice devotional service, worship the Deity and give charity to the brahmanas, one is not a pure Vaisnava unless one is determined to give up material enjoyment.

“Although your father and uncle are charitable to brahmanas, they are nevertheless not pure Vaisnavas. However, they are almost like Vaisnavas.” Antya-lila 6.198

Comment: Sri Caitanya Mahaprabhu calls them “almost Vaisnvas” because they were materially attached.

Lesson 32: One should express gratitude to the Lord, especially when one is delivered from materialistic life.

In his instructions to Raghunatha dasa, Sri Caitanya Mahaprabhu glorifies Lord Krishna for delivering him from materialistic life.

“By His own free will, Lord Krishna has delivered you from such a condemned materialistic life. Therefore the glories of Lord Krishna’s causeless mercy cannot be expressed.” Antya-lila 6.200

Lesson 33: One who takes great pains in traveling to attain the darshan of the Lord or His devotees pleases them and invokes their mercy

“Seeing Raghunatha dasa skinny and dirty because of having traveled for twelve days and fasted, Lord Sri Caitanya Mahaprabhu, His heart melting due to causeless mercy, spoke to Svarupa Damodar.” Antya-lila 6.201

Lesson 34: One should take special care of pilgrims who have undergone hardship to visit the Dhama.

Appreciating the difficulty that Raghunatha dasa has undergone to visit him, Sri Caitanya Mahaprabhu instructs Govinda:

“On the way, Raghunatha dasa has fasted and undergone hardship for many days. Therefore, take good care of him for some days so that he may eat to his satisfaction.” Antya-lila 6.207

Lesson 35: A Vaisnava becomes pleased when another is the object of the Lord’s special mercy.

“Having seen the causeless mercy of Sri Caitanya Mahaprabhu upon Raghunatha dasa, all the devotees, struck with wonder, praised his good fortune.” Antya-lila 6.210

Lesson 36: The Lord becomes very pleased with one who renounces sense gratification to engage fully in the service of the Lord.

“Renunciation is the basic principle sustaining the lives of Sri Caitanya Mahaprabhu’s devotees. Seeing this renunciation, Sri Caitanya Mahaprabhu is extremely satisfied.” Antya-lila 6.207

Lesson 37: A sannyasi must not make extraneous endeavor for their own maintenance, nor depend on others for that purpose, for it will compromise his spirit of detachment and distract him from his main duty-chanting the holy name.

After hearing that Raghunatha dasa is just begging alms for his sustenance, Sri Caitanya becomes pleased and expresses his approval.

“When Sri Caitanya Mahaprabhu heard this he was greatly satisfied. ‘Raghunatha dasa has done well,’ He said. ‘He has acted suitable for a person in the renounced order. A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way. A vairagi [a person in the renounced order] should not depend on others. If he does so, he will be unsuccessful, and he will neglected by Krishna.'” Antya-lila 6.222-225

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Dhanurdhara Swami July 7th, 2005

The Glories of Raghunatha dasa Gosvami Part II

Lesson 13: A devotee is especially happy to honor and distribute the remnants of prasadam directly from the plate of the Lord or His devotee.

“After receiving the remnants of food left by Lord Nityananda Prabhu, Raghunatha dasa, who was greatly happy, ate some and distributed the rest among his own associates.” Antya-lila 6.99

Lesson 14: Activities done in pure love are incomparably sweet.

“The dancing of Lord Nityananda Prabhu, like the dancing of Sri Caitanya Mahaprabhu, cannot be compared to anything within the three worlds” Antya-lila 6.104

“No one can properly describe the sweetness of Lord Nityananda’s dancing. Sri Caitanya Mahaprabhu personally comes to see it.” Antya-lila 6.106

Comment: In the next text Lord Nityananda’s dancing is called “nrtyera madhuri”, dancing that is incomparably sweet with love of God.

Lesson 15: Nicely cooked food should not only be tasty, but pleasing to look at and also fragrant.

The cooking of Raghava Pandit was so perfect that the devotees considered that Srimati Radharani personally came to his house to prepare it. It is thus described in superlative terms:

“Aromatic and pleasing to see, the food was the essence of all sweetness. Thus the two brothers, Lord Caitanya Mahaprabhu and Lord Nityananda, ate it with great satisfaction.” Antya-lila 6.117

Comment: The cooking of Raghava Pandit is described as su-gandhi, very fragrant and sundara, very beautiful. According to ayurveda, digestion begins first with the eyes, what we see, and then with nose, what we smell.

Lesson 16: To honor guests one may offer them garlands and sandalwood paste after prasadam.

“After eating, the two brothers washed Their hands and mouths. Then Raghava Pandita brought flower garlands and sandalwood pulp to decorate Them.” Antya-lila 6.120

Lesson 17: One should honor maha prasadam with utmost respect for it has great spiritual potency.

After the two Lords finished eating lunch, Raghava Pandit encourages Raghunatha dasa to take Their remnants.

He said, “Lord Caitanya Mahaprabhu has eaten this food. If you take His remnants, you will be released from the bondage of your family.” Antya lila 6.123

Lesson 18: By serving the Deity with pure devotion, one will certainly realize the Lord’s personal presence in one’s home.

After Raghava Pandit cooked for His Deity, he would make a separate offering for Sri Caitanya Mahaprabhu. It was done with such devotion that Sri Caitanya would visibly appear to accept those offerings. Krishna dasa Kaviraja comments on this phenomenon:

“The Supreme Personality of Godhead always resides either in the heart or home of the devotee. This fact is sometimes manifest, for the Supreme Personality of Godhead is fully independent.” Antya-lila 6.124

Lesson 19: Petitioning the Lord’s mercy should be done with sincere humility.

Raghunatha Das submits his appeal for shelter at the lotus feet of the Lord through Raghava Pandit:

“I am the lowest of men, the most sinful, fallen and condemned. Nevertheless, I desire to attain the shelter at the lotus feet.” Antya-lila 6.128

Lesson 20: One should not just depend on one’s own effort to overcome the insurmountable obstacles in one’s spiritual path, but one should also petition the mercy of Sri Nityananda Prabhu.

Raghunatha dasa appeals to Sri Nityananda Prabhu for the shelter of Sri Caitanya Mahaprabhu:

“No one can attain the shelter of Sri Caitanya Maharprabhu without Your mercy, but if you are merciful, even the lowest of men can attain shelter at His lotus feet. Although I am unfit and greatly afraid to submit this plea, I nevertheless request You, Sir, to be especially merciful toward me by granting shelter at the lotus feet of Sri Caitanya. Placing Your feet on my head, give me the benediction that I may achieve shelter of Sri Caitanya Mahaprabhu without difficulty. I pray for this benediction.” Antya-lila 6.131-132

Lesson 21: One can only become indifferent to temporary material happiness by the mercy of Sri Caitanya Mahaprabhu who bestows the greater happiness of Krishna consciousness.

When Lord Nityananda heard Raghunatha Das’s humble entreaty for shelter at the Lotus feet of Sri Caitanya Mahaprabhu, he praised Raghunatha’s indifference to sense gratification and asked the devotees to benedict him.

“Because of the mercy bestowed upon him by Sri Caitanya Mahaprabhu, Raghunatha dasa, although situated in such material happiness, does not like it at all. Therefore let everyone of you be merciful toward him and give him the benediction that he may very soon attain the shelter at the lotus feet of Sri Caitanya Mahaprabhu.” Antya-lila 6.135

Comment: The above verse also teaches another important lesson: To help those who desire the shelter of Sri Caitanya Mahaprabhu, we may petition the blessings of the Vaisnavas on their behalf.

Lesson 22: Obstacles in spiritual life can best be removed by serving the Vaisnavas.

To relieve Raghunatha dasa’s anxiety about the apparently insurmountable obstacles to his attainment of Sri Caitanya Mahaprabhu’s shelter, Lord Nityananda informs him:

“‘My dear Raghunatha dasa,’ He said, ‘since you arranged the feast on the bank of the Ganges, Sri Caitanya Mahaprabhu came here just to show His mercy.'” Antya-lila 6.139

“‘Lord Sri Caitanya Mahaprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all impediments meant for your bondage are gone.'” Antya-lila 6.141

Lesson 23: One should offer daksina (a donation) for the care and worship of the pure Vaisnavas as an expression of our gratitude to them.

Raghunatha dasa offers Raghava Pandit money to be distributed to Lord Nityananda and his assistants in appreciation for Lord’s Nityananda’s mercy upon him.

“‘I want to give money,’ he said, ‘just to worship the lotus feet of all great devotees, servants and subservants of Lord Nityananda.'” Antya-lila 6.150

Lesson 24: A responsible devotee keeps good accounts.

“Raghunatha dasa drew up an account of the amount to be given and submitted it to Raghava Pandita, who then made up a list showing how much money was to be paid to each and every devotee.” Antya-lila 6.152

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