Bhagavatam 1st verse Classes in Gopinath Bhavan. December 2013, by Sripad Bhaktivedanta Tridandi Maharaja - click here to download
Dandavats Pranamas to all the devotees.
All glories to Sri Sri Guru and Gauranga.
This is just to keep those I regularly visit updated. I have cancelled my travelling for most of this year to take the time to develop my internet preaching / teaching, as well as to increase my personal practices here in Sri Vrindavana. I am doing regular programs here at Gopinatha Bhavan as well as in other places here in India.
My general health is totally fine, in fact has never been better.
I plan to visit England sometime in the summer, and will still have the Glastonbury Japa retreat there in late September.
All other schedules for this year have been cancelled.
I will resume fully in 2013
Thank you very much.
BV Tridandi Swami
Unfolding the Ultimate Conception of Parakiya
by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada
The vast palace of the Gaudiya Matha has been externally manifest, but now there are several important sacred texts that must also be manifested in this world in order to perfectly establish and preserve the subject matter of internalized pure devotional service to Sri Hari (hari-bhajana). A kirtana-carcamandira is the part of the temple wherein the message of both grantha-bhagavat, the sacred texts related to Bhagavan, and bhakta-bhagavat, the devoted worshippers of Bhagavan who constantly sing His divine glories, the transcendent topics about Sri Hari will be propagated throughout the world for far longer than by manifesting temples of marble and brick. Godhead is discussed and the natya-mandira is the section in front of the altar where the devotees worship the Lord, especially through sankirtana. A person's lifelong accruement of assets has been engaged in establishing a place of refuge, a fort from which to preach the message of the Supreme Lord. Yet one taking shelter one must still protect himself from the fellowship of ungodly folk. That is to say, he must save himself from the chaotic sway of this degraded age and preach the message of Godhead from his own station. Consequently there is a need to disseminate many more sacred texts. The topic of devotional service to the Supreme Lord (bhagavat-bhakti) will remain in this world if the temple made of these sacred texts and of the ideal lives of His devoted worshippers is manifest.
His Holiness B.R. Sridhara Maharaja sat on the roof of his quarters in Navadvipa (West Bengal). The now very old sadhu was in a contemplative mood, and to approach him in this state disturbed me. He motioned that I should sit in front of him, so I timidly went and sat down on a grass mat at his feet. There was no one to be seen for miles around. "There are many things to see from up here by which we can remember Sri Caitanya.," His Holiness said. "We have this Ganges, this forest, the temples, His favourite tree, banana. What have you come here to ask me?"
"Can you explain how, if the Name is a spiritual thing-how is it that we are all chanting it with a material tongue?" I asked, feeling quite foolish. After some silence he began to speak, "Nitai Caitanya, Nitai Caitanya," and then he proceeded:
"It cannot be uttered by a material tongue, nor can a material ear hear the Name. He [the Name] is adhoksaja beyond experimental knowledge], having reserved the right of not being exposed to organic senses. All the experience, knowledge and memories that we have are gleaned with the help of mundane sense perception. Our tongue is comprised mostly of earth and water elements; the nerve endings extending to all parts of the body carry charges of electricity, also a material element. If an object is too far away, it is not touchable, seeable, tasteable, etc; if an object is too close, it is also imperceptible; we can't see our own tilak mark or even our own eyelids.
Within the Gita
First there is confidential knowledge, we are not the body, but the soul within the body. (Sankhya philosophy).
Many verses from 2nd Chapter Bhagavad-Gita. e.g.
dehino smin yatha dehe
kaumaram yauvanam jara
dhiras tatra na muhyati
dehinahâ€”of the embodied; asminâ€”in this; yathaâ€”as; deheâ€”in the body; kaumaramâ€”boyhood; yauvanamâ€”youth; jaraâ€”old age; tathaâ€”similarly; deha-antaraâ€”of transference of the body; praptihâ€”achievement; dhirahâ€”the sober; tatraâ€”thereupon; naâ€”never; muhyatiâ€”is deluded.
As the embodies soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
The world stands in no need of any reformer. The world has a very competent person guiding its minutest happenings. The person who finds that there is scope for reform of the world, himself stands in need of reform. The world goes on in its own perfect way. No person can deflect it but the breath of a hair from the course chalked out by Providence. When we perceive any change being actually effected in the course of events of this world by the agency of a particular individual, we also know that the agent possess no real power at any stage. The agent finds himself driven forward by a force belonging to a different category from himself. The course of the world does not require to be changed by the activity of any person. What is necessary is to change our outlook on this very world. This was done for the contemporary generation by the mercy of Lord Caitanya. It could be known only by the recipients of His mercy. The scriptures declare that it is only necessary to listen with an open mind to the name of Krishna from the lips of a bona-fide devotee. As soon as Krishna enters the listening ear, He clears up the vision of the listener so that he no longer has any ambition of ever acting the part of a reformer of any person, because he finds that nobody is left without the very highest guidance. It is therefore his own reform, by the grace of God, whose Supreme necessity and nature he is increasingly able to realize by the eternally continuing mercy of the Supreme Lord.
Sri Sri Guru-Gauranga Jayatah
Sri Goloka-ganja Gaudiya Matha
6th June 1972
The name of the recipient did not appear in the published Bengali letter.
Sri Guru, the Vaisnavas and Sri Bhagavan â€“ these three are antaryami. In other words, they are the internal witnesses and know our heart. They see the Truth and speak the Truth. They extend their causeless compassion to the conditioned souls of this world in ways that are unnoticed by mortal intelligence and inconceivable to it. Truly nothing in this world can compare to their compassion. Only a soul who possesses sufficient spiritual merit can fathom something of their unsurpassed compassion.
Sri Guru and Bhagavan see into the core of our hearts. Longing to see the innermost love and devotion of the sadhakas and sadhikas blossom, Sri Guru and Sri Bhagavan fulfil their desires in ways that are at times obvious and at others unseen. In this way they secure the sadhakasâ€™ and sadhikasâ€™ conviction insadhana-bhajana. Without becoming exclusively dedicated to bhajana, how else can one reap any genuine results?
â€œUttama haiya apanare mane trna-adhama â€“ a person who is truly situated on an advanced stage of bhakti deems himself more insignificant than a piece of straw.â€ This mentality is the sole requisite and the metre of oneâ€™s eligibility to obtain the mercy of Sri Guru and Bhagavan. If the deep passion to engage in devotion, the bhakti-vrtti, fails to rise in oneâ€™s heart, do you think it is possible for one to receive causeless mercy? Causeless mercy, of course, does not depend on any condition, and yet it will escape the reach of one bereft of bhakti.
â€œYogyata vicare kichu nahi pai, tomara karuna sara â€“ when I look for my own eligibility, I find that I have none; your compassion is the essence of everything I haveâ€ (â€œGurudeva, krpa-bindhu diyaâ€). Every sadhaka or sadhika expresses his or her feelings of humility with such heartfelt prayer. Despite being established in the rightful eligibility to receive the grace of Sri Guru and Bhagavan, it is the devoteeâ€™s innate propensity to express such humility. That alone is his real merit and the wealth of his sadhana; that humility is really his heroic glory.
by Srila Visvanatha Cakravarti Thakura
Sri Radha wakes in Nidhuvana forest at the end of Nisanta lila (5.30am), and appears embarrassed. Her beloved Sri Krsna sweetly inquires as to why She seems that way. She shyly replies
"My Dear most Beloved, in a dream last night I saw a beautiful river, just like the daughter of Suryadeva, Yammuna devi, but it was not that river, and, just as here in the forest of Vrnda, there was a wonderful, attractive bank of that river, but it was not this same bank. There was a remarkable kirtan, but not a Vrajabasi kirtan, and many astonishing dancers, mrdangas and various other instruments. Amongst those dancers there was one jewel-like Brahmin boy, whose body was like lightening, molten-gold, and who was throwing the whole world into an deep ocean of ecstatic love."
"Sometimes He cried and uttered: â€œKrsna, Krsna.â€ Sometimes He sighed and said: â€œOh Radha, Sri Radhe, where are Youâ€? Sometimes He lost all composure and crashed to the ground. Sometimes He danced in joyous exhilaration, leaping high into the air, and was lovingly surrounded by His dear friends. He appeared to make the whole world cry, from the lowest blade of grass to the great, mighty lord Brahma".
One time when Gurudeva was looking at the ocean in Puri dhama, days before he left this world, he asked his servant if he could count the waves in the ocean.
The servant answered, â€œNo, it is not possible to count the waves â€“ they are unending.â€ Srila Gurudeva replied, â€œMy heart is like that â€“ it is flowing with uncountable waves of affection for my disciples.â€
by Sri Srimad Bhakti Srirupa Siddhanti Gosvami Maharaja
(1) Obtaining the shelter of the lotus feet of a genuine guru is, without a
doubt, a matter of both great fortune and great dilemma for the baddha-jiva.
If, however, a fortunate soul has a sincere longing and ardency to attain a true
guru, he does so by the mercy of Sri Krishna.
(2) The baddha-jiva is extremely insignificant; it is impossible for him to
realise the magnitude of Sri Guru.
(3) One who, birth after birth has accumulated bhaktiunmukhi-sukriti, or
spiritual merits leading to bhakti, will, in one birth, come face to face with the
devotee of Sri Krishna, Sri Guru, by Sri Krishna's mercy. By the mercy of that
krishna-bhakta (Sri Gurudeva) one hears krishna-katha from his mouth and
gradually experiences the appearance of devotion in one's heart. By the light
of the sun, one sees the sun. Similarly, in the light of the sadhu's mercy one
can comprehend the sadhu's svarupa (eternal nature), and an acute hankering
awakens to engage in hari-bhajana in the shelter of his lotus feet.
by Srila Rupa Goswami
Paurnamasi: It is Brahma's words "O Mount Vindhya, to fulfil your desire you will have two daughters that will give you a son-in law who will defeat Lord Siva and whose virtues will fill the world with wonder."
Gargi: Why did
Paurnamasi: He had become the rival of king
Gargi: He could not tolerate the glory of his own family. In ancient times He tried to defeat
Srimad Bhagavata Mahatmaya
We offer our humble obeisances unto Lord Sri Krsna, whose transcendental form is bliss personified. He is the cause of the creation, maintenance and destruction of the universe and the destroyer of the three types of miseries.
We pay our humble obeisances to Sri Sukadeva Gosvami who is like the Supersoul. He left home immediately after taking birth, though he had not undergone any samskaras, or purificatory ceremonies. Upon his departure,, his father out of separation followed him calling, "O my son! O my son," but only the trees responded.