2002 11 09 Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Varsana Am Sri Bhakti...

7/29/2019 2002 11 09 Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Varsana Am Sri Bhakti Rupa Sid

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20021109VARSANA AM

rla Gurudeva:

nama o viu-pdya gaura prehya bhtaler-rmad-bhakti-prajna-keava iti nmine

atimartya-caritrya svritn ca pline jva-dukhe sadrtyar-nma-prema-dyine

[I offer pramas unto the most worshipable lion-like crya, jagad-guru o viupda aottara-ata rrmadBhakti Prajna Keava GosvmMahrja, who nurtures with extreme, divine affection as a parental guardianthose who take shelter of him, who is always genuinely unhappy to see the suffering jvas who have turned awayfrom Ka, and who is bestowing upon them rnma along with prema.

rGauya Gti-guccha (rla Bhakti Prajna Keava Gosvmprama)]

vch-kalpa-tarubya ca kp-sindhubhya eva ca

patitn pvanebhyo vaiavebhyo namo nama

I offer pramas unto the Vaiavas, who are just like wish-fulfilling desire trees, who are an ocean of mercy, andwho deliver the fallen, conditioned souls.

[rGauya Gti-guccha (rVaiava vandan)]

namo mah-vadnyya ka-prema-pradya te

kya ka-caitanya-nmne gaura-tvie nama

[I offer prama unto rKsa-Caitanya, who is rKa Himself. Having assumed the golden hue ofrmatRdhik, He is munificently bestowing ka-prema, the rarest of all gifts.

rGauya Gti-guccha (rman Mahprabhu vandan)]

gurave gauracandrya rdhikyai tadlaye

kya ka-bhaktya tad-bhaktya namo nama

[I offer my obeisances time and again unto rGuru, rGauracandra, rmatRdhik, Her associates and Herabode rVndvana Dhma, and unto rKa and all of His devotees.

An Unknown Vaiava rlokmtam (Magalcaraa)]

aga-ymalima-cchabhir abhito mandktendvara jya jgua-roci vidadhata

pambarasyariy vndraya-nivsina hdi lasad-dmbhirmodara rdh-skandha-

niveitojjvala-bhuja dhyyema dmodaram

[I meditate upon that rDmodara whose dark bodily luster is millions of times more beautiful than the blue lotus

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flower, whose brilliant yellow garments rebuke the radiance of golden kukuma, whose residence is rVndvana-dhma, whose chest is beautified by a swinging vaijayantgarland, and whose splendorous left hand rests upon theright shoulder ofrmatRdhik.

rStava-ml, Rdh-dmodara-dhyna,(2) Rpa Gosvm)

tavaivsmi tavaivsmi na jvmi tvay vin

iti vijya devi (radhe) tva naya m carantikam

[I am Yours! I am Yours! I cannot exist without You! O Devi (Rdhik), please understand this and bring me to Yourlotus feet.

rStavvali, Vilpa-kusumjali 96, Raghuntha dsa Gosvm]

[Hindi aside]

By the causeless mercy of Guru and Gaurga we have now in Vars n. I think you know that so

many pastimes, sweet pastimes, and powerful pastimes of Rdh-Ka conjugal took place from

here; very near Nandagaon, Saketvana, Jvaa Grma all are here. That is why in

Dmodarakam Satyavrata Muni has told in the lastloka:

namas te stu dmne sphurad dpti-dhmne tvadyodarytha vivasya dhmne namo rdhikyai tvadya

priyyai namo nanta-llya devya tubhyam

[O Dmodara! I offer prama to the effulgent rope binding Your waist. I also offer prama to Your belly which isthe source of the Brahman effulgence and the mainstay of the entire universe. Time and again I offer prama to r-matRdhik, Your dearmost beloved, and I also offer prama hundreds of times unto Your wondrous, unlimited

pastimes.

rDmodarakam (8)]

namas te stu dmne sphurad dpti-dhmne

Oh, what he is doing namaskra to (indistinct), Ka, who was in Gokula. How beautiful was

He. Certainly He was; even naked and weeping He looks very beautiful and sweet, very beauti-

ful. To do namaskra is dsarsa; only in dsarsa we can doprama, or insakhyarsa;

vtsalya and mdhuryarsa no namaskra. Nothing (unknown). Oh, so many things; defeating

Ka and so many things.

So, first he began from dsarsabut by the mercy of his Gurudeva, and Ka, by this song, atonce Dmodara, RdhDmodara, became so much merciful to him. And then inside him

sakhyarsa and then vtsalyarsa and in (the) fourth loka he has toldwhat?

vara deva! moka na mokvadhi v na cnya ve ha vared apha ida te vapur ntha!

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gopla-bla sad me manasy virst kim anyai

[O Deva! Although You are capable of granting any boon, I do not pray to You for liberation, eternal life in

Vaikuha, or for any other benediction [which may be obtained by executing the nine processes of bhakti]. ONtha! May Your form as a cowherd boy forever remain manifest in my heart besides this what is the use of anyother benediction?

rDmodarakam (4)]

So, this vtsalyarsaand after that, then at once he was inspired (by) the sweet pastimes of

Rdh-Ka conjugal; and then he is praying in the last:

namas te stu dmne sphurad dpti-dhmne

sphurad dpti-dhmne means? Oh, that rope was not merely a rope; it was not merely a rope.

What it was?sphurad dpti-dhmne. Brahma, who is the manifestation of Ka, (unknown)jy-

oti, he is the (effulgence), that is called brahma. So,jyoti, he is the root of all thejyotis. That

dhma; it looks like a dhmabut (it is) not a dhma.sphurad dpti-dhmne. (indistinct) that ropewas thinking that this was a ropesphurad dpti-dhmne;sphurad dpti-dhmne means vtsalya

rsa: coming from the heart of Ma Yaod that unparalleled, this vtsalya, became that rope so

that rope wasprema; and whatprema? Vrajaprema (and) in Vrajaprema whatprema? Vtsalya

of Mother Yaod. So, this issphurad dpti-dhmne and by that rope Ka was Himself (indis-

tinct). No need of anything. Very easily, to show yogis, atmas, jnis, and to otherbhaktas, that

I can be only controlled by vtsalyabhva.

nya sukhpo bhagavn

dehin gopik-suta

jnin ctma-bhtn

yath bhaktimatm iha

[The Supreme Personality of Godhead, Ka, the son of mother Yaod, is accessible to devotees engaged in spon-taneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization

by severe austerities and penances, or to those who consider the body the same as the self.

rmad Bhgavatam (10.9.21)]

So, he showed that. And then:

namas te stu dmne sphurad dpti-dhmne tvadyodarytha

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He is doing namaskra to his stomach. What is that? vivasya dhmne Mother Yaod, she peeked

in the mouth of Ka; millions and millions ofbrahmas. She saw Himself; whole Vraja was

there. So, all world, universe, millions and millions (of) universes are in the stomach of Ka.

That stomach has no end. No right side or left side or inner. Ananta unlimited. And vivasya

dhmne,viya mane sarva what (indistinct)? All rsa (unknown) rsa. This.

namo rdhikyai tvadya priyyai

Certainly came inspired by Dmodara's rope. I should inspire Him. In a Rdh dsyam, the best

thing. And then he inspired Rdh dsyam. And then he began to pray with, oh, very full of joy

and happiness; namo rdhikyai tvadya priyyai not Ka he has done before. He has done.

Now he is doing namo rdhikyai tvadya priyyai; tvadya priyyai means "controlled by Rd-

hik;" Rdhik means Rdhiko Kena; Kena rdhiko, so She is the rdhya, dev, of

Ka. Or She (is) always doing rdhya of Ka and controlling. Even Ka can keep his flute

and peacock feather on the lotus (feet ofrmati Rdhik) and beg, "Oh, you should kindly give

(up) yourmna and binding, binding by viraha. So, be merciful to me.

This is the meaning of Rdhik; namo rdhikyai tvadya priyyai namo nanta-llya devya

tubhyam. What namo nanta-llya? Oh, at the same time in Mathur very wonderful two places.

I think that in thousands of millions of universes everywhere is Vraja-ll and Mathur and there

He took birth and Damvantan-llwas done in Gokula, that fruit-seller came in that ll.

Then he came to Vndvana, Gopamand otherlls, cow grazing and all these are: Aghsura,Baksura, Ptan, and all demons were liberated by Him and given love and affection. And to

some, who were not qualified, He took them into His jyoti, they were liberated but, what?

After that He began rsa in Vndvana; after that he began rsa (unknown), after that. He began

ratne, Govardhana (unknown) in Rdh kua, all pastimes. So, everything was inspired, whole

Ka ll, RdhikHe did from Jvaa, Nandagaon, insakhe, here. Here. Today we will go to

the places where Ka took the form of Mohingop, yma gop, and so many things, and

begged His mercy, we will go.

So, all: namo nanta-llya: this is ananta ll, millions and millions, all the lls. Rsa ll is

ananta ll. Guru Mahrja has (told). Where dancing, singing, embracing, (unknown verse); all

the lls have been done so he is doing namaskra.

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So, first we should begin from the dsa rsa of Caitanya Mahprabhu and by His mercy all these

things will be inspired, from beginning to ending. If you want to do like this, you should try to do

like this. Very auspicious day today.

Today is the birthday ofparam-pjyapda nitya-ll-pravia o viupda r rmad Bhakti-rpa Siddhnti Gosvm Mahrja. He was a learned scholar, good writer. He was born and

brought up in West, East Bengal; and then he joined rla Prabhupda but then he saw that all are

very learned, all brahmacrs, I am not learned. So, I should go, return back to my home, then I

will learn Sanskrit and Law and other things and then I will come and I will serve rla Prab-

hupda. He returned back and he began to study Law; but our Guru Mahrja, his elder god-

brothers, and also like father, he went and told him and inspired him, "Oh, what Law will do?

Law can not give you love and affection. So, at once you should return back and study love and

affection under the guidance ofrla Prabhupda. You are losing more time. It may be that you

may die in the meantime. Why you are losing so? At once you should come." By (the) inspiration

of our Gurudeva he returned back to Mathur.

His name was (unknown) kept by rla Prabhupda Bhakti Siddha-svarpa brahmacr. Siddha-

svarpa means? Very good name himself take for him. He was so bold. Very, very bold. He went

to preach in East Bengal, Dhaka, with Nemi Mahrja, pjyapda Nemi Mahrja. Nemi

Mahrja was (a) very, very learned person very good scholar. rla Prabhupda used to send

him learned (indistinct) and BhratMahrja was sending to other persons. He may inspire all

laughing, weeping, but he was (a) very learned scholar. So, he was there in Dhaka and he waspreaching. He told, "Oh, Siddha-svarpa brahmacryou should speak something." Because he

was a good speaker. So, he began to speak boldly that Rmachga will not do here anything. R-

machga; and told Vivekananda, Vivekananda no Vi-veve-ka-nanda, no knowledge at all. He

went to Western countries, America, and he gave a class on zero, that (the) world is zero, bogus

philosophy, myvda philosophy. So, he is Vi-veve-ka-nanda not Vivekananda. And Ra-

bindranath Tagore, who has received noble prize, he is what? Rmachga. R machga you

know? Goat. Having long beard like this. Oh, he should be in (the) kitchen. Better he should be

in kitchen. Only the ladies who are working in, cooking in kitchen room they will hear him; but

those who want pure bhakti they cannot hear him.

Oh all the audience became, what? Upset and serious and they left that assembly and they be-

came (the) wholegauya vaiavas. At once Nemi Mahrja sent a telegram to rla Prabhup-

da in Mypur that my whole preaching has been spoiled (by this boy). Please call him to you

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and I can not preach here because no one is ready to listen. All are (indistinct). Prabhupda at

once he answered in telegram, "Oh, Siddha-svarpa brahmacr is very bold and he has

preached what I wanted to tell, so I am coming just now and I will prove that he is OK. Oh, he

has done millions of millions rupees preaching here, not a small (indistinct). So, all are attracted

and ready and there is (an) effect that all are inspired by his classes. I am very, very happy. I amjust coming." And then Prabhupda came there in Dhaka and he called all the assembly and he

proved that what Siddha-svarpa has done, oh, he has done OK and (indistinct). Then all became

very inspired. How he was, he has regard for his godbrothers. He used to know my Gurudeva

ik (indistinct). So, they sometimes used to go to markets to collect vegetables, and vegetables

was collected. At that time our Gauya Maha was nikicana, very nikicana, nothing with

them. They used to take sakh, spinach, and all these things, no rice at that time. When Bhakti-

sraga Gosvm Mahrja came and everything was (indistinct). So, Siddha-svarpa brah-

macrused to go to Howrah market, where is station in Howrah. two-three miles come (indis-

tinct) they used to go collect vegetables and in two big bags, one some less and one some more,

heavy, Siddha-svarpaprabhu he used to run after (the) big one, heavy one; and my Gurudeva

also used to run after that, that, "I will take the bigger" and he used to tell, "I will (take the)

bigger."

Guru Mahrja told, "Why you will take?"

"Because you (are) my senior so I must take it."

And Guru Mahrja told that, "I am elder than you; I am more stronger so I should take (it)."

And thus quarreling like this,prema-kalaha; prema-kalaha you know? Loving quarrel.

Nowadays we seenow what to tell of godbrother, even disciples and Gurudeva relation has

been changed. Gurudeva has to see and fulfill all the desires of disciples, otherwise he may go.

He will left him. So, Gurudeva is serving according to the wish, desire, of his disciples; and dis-

ciples never care Gurudeva. They don't think what is the desire of Gurudeva. But at the time of

Prabhupda it was, "How to serve Gurudeva." For Gurudeva they used to keep their lives in

hands, like my Gurudeva, inparikram ofyou know? So, all like this. Not quarreling among

them; but now we see opposite. A Guru has to be very careful, that, "How I can fulfill the all de-

sires of disciples that he may not give up bhakti." And that disciple never cares Guru. He does

what Gurudevanever wants. I see, I realize this. Very few disciples are this way that they want to

keep their lives and souls for Gurudeva. Very few numbers. You can count their names in fingers.

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So, I request you all to follow our Gurudeva, disciples ofrla Prabhupda, Gurudeva, to follow

Bhakti-rpa Siddhnti GosvmMahrja. To follow Svmji he took his life and everything and

by boat he went, he was running, and he is praying, how, why you are sending me? What can I

do for you? So, all the disciples (were) like that. You see that in song most 95% they have left

Gurudeva they have not going to fulfill the desire of Gurudeva, they don't know even the desireof Gurudeva. So, thus was rla Bhakti-rpa Siddhnti Gosvm Mahrja. He was a very

learned person.

Then, what I was telling? He, what our Prabhupda wanted, and my Gurudeva, he wrote a com-

mentary ofThat rmad Bhgavatam the (indistinct) and Brahmstrawhat bhgavataso

where is the link ofbhgavata and Brahmstra? And he established. He also published two Gi-

tas. One of Vivantha Cakravart hkura compiled by rla Bhrat Mahrja and second

Baladeva Vidybhaa, very, very And Upaniads (unknown) and also the books ofrla Vi-

vantha Cakravart hkura (unknown), Bhakti-rasmta-sindhu-bindu, Ujjvala-nlamai,(unknown)

He was a very strong ruler also. And he was a bold to speak true. He was so bold and good con-

troller and manager too. He was also kavi; he has all qualities.

I wanted to speak so much; something Prajpati Mahrja will speak.

So, today I am warned not to speak so much; so, I am givingpus pjalis in the lotus feet ofrla

Bhakti-rpa Siddhnti GosvmMahrja. He should be pleased to give us his causeless mercy,

that we can follow his footprints.

Gaura premnande!

Hari hari bol!

r rla Bhakti-rpa Siddhnti GosvmMahrja; but before that I want to tell that Rsnanda

brahmacrhas spoken very excellent. So, I think that now we have to go thereparikram and

returning anyone, Rmacandraprabhu or anyone, translating so that all can enjoy.

Also, I want to give my blessings to Janrdanaprabhu of Venezuela. He has translated my fivebooks. The Guru Mahrja life his precepts and allsiddhnta; and Secret Truths of Bhgavatam;

and Upademta ofrla Rpa Gosvm; and Conception Guru tattva; Happiness in a fool's par-

adise. He has written so my blessings.

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Now going to translate rmad Bhagavad-gt that we have done and so many books. So, my

heartly blessings to him that in future he may produce so many publications.

Gaura premnande! Hari hari bol!

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2002 11 09 Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Varsana Am Sri Bhakti...

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