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The Glories of Srila Lokanatha Gosvami



Today is the very super excellent auspicious disappearance day of Srila Lokanatha dasa Gosvami. Lord Chaitanya Mahaprabhu first sent two personalities from His army in Vrindavana, Srila Bhugarbha Gosvami and Lokanatha dasa Gosvami. In krishna-lila, Lokanatha dasa Gosvami is Manjulali Manjari and Bhugarbha Gosvami is Prema Manjari.


Lokanatha dasa Gosvami and Bhugarbha Gosvami first came to Vrindavana and performed their bhajana and sadhana. Lokanatha dasa Gosvami especially performed his bhajana and sadhana day and night in Аmragaon in Kishori-kunda. And he served his very nice and beautiful vigrahas, called Radha-vinodi lala. Then, he also went to Kheragaon, which is very close to Nandagaon, Varshana and Yavata.


Before Srila Narottama dasa Thakura took shelter at his lotus feet, Lokanatha dasa Gosvami first took one vow, “I will not make any disciples.” However, according to the instruction of Lord Chaitanya Mahaprabhu, he gave diksha to Narottama dasa Thakura. We will briefly discuss how Narottama dasa Thakura received diksha from Lokanatha dasa Gosvami. Three times, Lokanatha dasa Gosvami rejected Narottama dasa Thakura when he approached him to give diksha. Only after Narottama dasa Thakura served him, by cleaning and sweeping, did Lokanatha dasa Gosvami become very pleased and gave him diksha-mantras.


One day, Narottama dasa Thakura was performing bhajana and sadhana and chanting the holy names with his guru Lokanatha dasa Gosvami, when a Vrajavasi came and asked for some water. During this time it was the hot summer season, so Narottama dasa Thakura stopped chanting and left his japa-mala to offer the Vaishnava water. Afterwards, Lokanatha dasa Gosvami became very angry and chastised his disciple, “Oh, you have to return to your home so you can perform your charity and offer donations to others.” In this regard, Narottama dasa Thakura composed one shloka:


aneka duḥkhera pare, layechile vraja-pure,

kṛpā-ḍora galāya bāndhiyā daiva-māyā balātkāre,

khasāiyā sei ḍore, bhava-kūpe dileka ḍāriyā


Hari Hari! Kṛpā Kôri’ Rākhô Nija Pade (3)


[After I suffered many miseries, You tied Your rope of mercy around my neck and brought me to Vraja. But then maya forcibly untied that rope and threw me into the well of material existence.]


Narottama dasa Thakura very humbly said, “After repeated births and deaths, now I have received the association of my guru in Vrindavana. However, now daiva-maya is very powerful, and I have to give up my bhajana and sadhana and return to my home.” Then, Srila Jiva Gosvamipada gave Narottama shelter so he could perform his bhajana and sadhana.


Srila Narottama dasa Thakura, Srila Shyamananda Prabhu and Srila Srinivasa Acharya, all took shiksha from Jiva Gosvamipada. Try to understand that Srila Lokanatha Gosvamipada was almost always completely absorbed in his nama and bhajana during Krishna’s ashta-kaliya-lilas. All of our Gosvamis were completely absorbed in the ashta-kaliya-lilas, and spent day and night performing bhajana and sadhana.

There are also Babaji sampradayas, following an unauthorised siddha-pranali process. However, in our line under Srila Bhaktisiddhanta Prabhupada, the process of siddha-pranali is perfect. In Bhakti-rasamrta-sindhu, Rupa Gosvamipada explained what the perfect path to attain our perfection goal is— siddha-pranali.

And this process is adau-shraddha, sadhu-sanga, bhajana-kriya, anartha-nivritti, nishtha, ruchi, asakti, bhava and prema— this is our perfect siddha-pranali. When our sukriti becomes matured and accumulated, you will get the association of a bona fide sadhu. And by the association of this sadhu, by listening to his hari-katha, spiritual faith will develop, called paramarthika-shraddha. After paramarthika-shraddha, you will attain spiritual sadhu-sanga, called paramarthika-sadhu-sanga.

śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha

sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare

Bhakti-rasamrita-sindhu (1.2.91)

[One should taste the meaning of the Srimad-Bhagavatam in the association of rasika Vaishnavas, one should associate with devotees who are more advanced than oneself, who possess similar sentiments for Bhagavan and who are affectionately disposed towards oneself.]

After sadhu-sanga comes bhajana-kriya. Then, there are two types of bhajana-kriya: nishthita-bhajana and anishthita-bhajana.


Anishthita-bhajana-kriya means unsteadiness, and there are six types: utsaha-mayi, ghana-tarala, vyudha-vikalpa, vishaya-sangara, niyamakshama and taranga-rangini. Next, comes anartha-nivritti - how to free yourself from all kinds of unwanted things like anarthas, lust, anger and enviousness.


You have to give up all kinds of anarthas. But there are four kinds of anarthas that you especially have to remove from your heart: svarupa-bhrama, hridaya-daurbalya, asat-trishna and aparadha. Then comes dushkriti-uttha-anarthas, sukriti-uttha-anarthas, bhakti-uttha-anarthas and aparadha-uttha-anarthas.


These things are clearly discussed in Madhurya-kadambini and Bhajana-rahasya granthas. Now, nishtha, steadiness, will automatically manifest, and there are two kinds of nishtha. One is called saksad-bhakti-vishayini and the other is tad-anukula-vatsu-vishayini, and these are further divided into subcategories.


After nishtha, comes ruchi, and there are two kinds of ruchi: vastu-vaishishtya-apekshini and vastu-vaishishtya-anapekshini. Then asakti manifests, asakti means deep attachment. There are also two types of asakti: bhajaniya-ruchi and bhajaniya-asakti. In bhajaniya-ruchi stage, so much taste comes while chanting the holy names and in bhajaniya-asakti, a deep attachment with our ishtadeva develops.


Now comes the stage of rati, bhava-dasha. When the sadhaka arrives in the stage of bhava-dasha, there are nine external symptoms:


kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā

āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ

āsaktis tad-guṇākhyāne prītis tad-vasati-sthale

ity ādayo ’nubhāvāḥ syur jāta-bhāvāṅkure jane


Bhakti-rasamrita-sindhu (1.3.25–26)


[(1) kshantih – forgiveness, forbearance or tolerance, (2) avyarthakalatva – not wasting time, (3) viraktih – detachment from worldly enjoyment, (4) mana-shunyata – absence of pride, (5) asha-bandha – steadfast hope [that Krishna will bestow His mercy], (6) samutkantha – intense eagerness [to obtain one’s goal], (7) nama-gane sada ruchih – a taste for always chanting the holy names, (8) tad-guna-akhyane asakti – attachment to hari-katha, (9) tad-vasati-sthale pritih – affection for the transcendental pastime places of the Lord. These nine ecstatic moods or anubhavas develop within a person in whom the symptoms of bhava have begun to sprout.]


These are the nine external symptoms of rati or bhava. Then, there are also three internal symptoms, called sauharda-bhava— for example, creating friendships with siddha, eternal associates of Krishna, like Rupa Manjari, Rati Manjari, Lalita, Vishakha, etc. Now also comes three kinds of abhilasha, three kinds of desires: sauharda-abhilasa, anukulya-abhilasha, and bhagavat-prapty-abhilasa.


Afterwards, a sadhaka will come into the stage of prema-dasha. And this is actually complete siddha-pranali. Lord Chaitanya Mahaprabhu also explained how to attain this ultimate process, which is the perfect path to attain our perfection goal:


trnad api sunīcena taror api sahiṣṇunā

amāninā māna-dena kīrtanīyaḥ sadā hariḥ


Shikshashtaka (3)


[One who is humbler than a blade of grass and more tolerant than a tree, who gives due respect to others without desiring it for himself is qualified to always chant the holy names of Sri Hari.]


These four are very important: nama-sankirtana - everyday you have to chant the holy names, tṛṇād api sunīcena – always be very humble, more than the blade of grass, taror api sahiṣṇunā – you have to be tolerant, as like a tree, and amāninā māna-dena – always give respect to others and never hanker for own name, fame and reputation.


In this way, our Gosvamis explain our perfect siddha-pranali. In our shastras, Vishvanatha Chakravartipada also explains in Raga-vartma-chandrika – how greed will enter in our hearts for shuddha-bhakti, called lobha-utpannalobha meaning greed. If perfect greed manifests in one’s heart, there will be three symptoms. Still, you have to follow vaidhi-bhakti; our shastras state:


śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu

yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ


Bhakti-rasamrita-sindhu (1.2.296)


[The angas of bhakti such as shravana, kirtana, sri-guru padashraya and others, which have already been described in regard to vaidhi-bhakti, are recognised by intelligent persons to also be useful and necessary in raganuga-bhakti.]


This means that so much taste will come for shravana and kirtana, which is mentioned in our vaidhi-bhakti, followed by guru padashraya, diksha, shiksha, vishrambhena and guru-seva. Then, two other symptoms are explained:


kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam

tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā


Bhakti-rasamrita-sindhu (1.2.294)


[One should constantly remember one’s dearest navakishora Sri Nanda-nandana and the beloved associate(s) of Krishna (who possesses sajatiya-bhava or the identical mood for which one aspires). One should remember that devotee’s endeavours, his confidential moods and so forth. One should always reside in Sri Vraja-dhama with great attachment for hearing topics regarding Sri Krishna and His eternal associates. (If one is physically unable to live in Vraja, one should do so mentally.)]


Always remember Krishna’s sweet pastimes and His eternal associates – preṣṭhaṁ nija-samīhitam. Tat-tat-kathā-rataś cāsau – all of you have to taste krishna-katha. Kuryād vāsaṁ vraje sadā – you always have to stay in Vraja, Vraja-vasa. You must reside in Vraja, if not physically able to stay in Vraja, you have to stay there in your mind.


tan-nāma-rūpa-caritādi-sukīrtanānu-

smṛtyoḥ krameṇa rasanā-manasī niyojya

tiṣṭhan vraje tad-anurāgi-janānugāmī

kālaṁ nayed akhilam ity upadeśa-sāram

Upadeshamrita (8)


[While living in Vraja as a follower of the eternal residents of Vraja (such as sri guru and the Six Gosvamis) who possess inherent spontaneous love for Sri Radha-Krishna, one should utilise all his time by engaging the tongue and the mind in lovingly chanting and remembering Sri Radha-Krishna’s names, form, qualities and pastimes according to the sequence of ashta-kaliya-lila. This is the essence of all instructions.]


Sri Rupa Gosvamipada explains this in his Nectar of Instructions.


Then, the third is:


sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi

tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ


Bhakti-rasamrita-sindhu (1.2.295)


[A sadhaka who has developed greed for raganuga-bhakti should serve Sri Krishna both in his sadhaka-rupa and in his siddha-rupa in accordance with the bhava of the Vrajavasis who possess the same mood for which he aspires.]


Sādhaka-rūpeṇa - according to the sadhaka body, one must chant the holy names:


sańkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau

nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau

rādhā-kṛṣṇa-guṇa-smṛter madhurimānandena sammohitau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau


Sri Shad Gosvami Ashtaka (verse 6)

[I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilised their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord.]


In this way our six Gosvamis performed their bhajana and sadhana in both their sadhaka and siddha-deha.


‘mane’ nija-siddha-deha kariyā bhāvana

rātri-dine kare vraje kṛṣṇera sevana


Chaitanya-charitamrita (Madhya-lila 22.157)


[Within his mind, in his original, purified, self-realised position, he serves Krishna in Vrindavana in his particular way. He serves Krishna twenty-four hours a day, all day and night.]


In this stage, you will be absorbed, day and night, in your transcendental constitutional form - siddha-deha, while remembering the sweet amorous pastimes of Radha and Krishna.

Bhakti-rasamrita-sindhu very clearly explains that for real greed to manifest in one’s heart, you have to follow these three rules. And our Gosvamis also explain how to, step by step, develop your bhajana and sadhana. One process is called:


bāhya, antara, — ihāra dui ta’ sādhana

‘bāhye’ sādhaka-dehe kare śravaṇa-kīrtana


‘mane’ nija-siddha-deha kariyā bhāvana

rātri-dine kare vraje kṛṣṇera sevana


Chaitanya-charitamrita (Madhya-lila 22.156-157)


[There are two processes by which one may execute this raganuga-bhakti — external and internal. When self-realised, the advanced devotee externally remains like a neophyte and executes all the shastric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realised position, he serves Krishna in Vrindavana in his particular way. He serves Krishna twenty-four hours a day, all day and night.]

In Chaitanya-charitamrita, Krishna dasa Gosvami very clearly explains it this way: bāhya, antara - there is two kinds of sadhana, external and internal, bāhye’ sādhaka-dehe śravaṇa-kīrtana - listen to hari-katha, glorify the pastimes of Krishna, in sadhaka-deha, and in siddha-deha, mane’ nija-siddha-deha kariyā bhāvana, rātri-dine kare vraje kṛṣṇera sevana - absorbed in your transcendental constitutional form, always remembering the pastimes of the Divine Couple Sri Radha and Krishna.


Narottama dasa Thakura also explains:


sādhana bhāvibo yāhā

siddha-dehe pābo tāhā

rāga pathera ei se upāya

Prema-bhakti-chandrika (55)


[Whatever you contemplate in your sadhana you will attain in your siddha-deha. For this is the process of the raga-marga.]


In Prema-bhakti-chandrika, Narottama dasa Thakura explains: sādhana bhāvibo yāhā – according to your stage of sadhana, whatever subject you are absorbed in, you will attain your perfected goal. This is the path, rāga pathera ei se upāya.

There also five types of raganuga-bhakti: bhava-mayi-sadhana, bhava-sambandhi-sadhana, bhava-anukula-sadhana, bhava-pratikula-sadhana and bhava-avirudha-sadhana. Srila Vishvanatha Chakravartipada defines each:

First is bhava-mayi-sadhana, when you have to accept a bhava, mood: dasya, sakhya, vatsalya or madhurya. Second is bhava-anukula - chant the type of mantras that are for the particular bhava.


Third is bhava-sambandhi - that which is related to the bhava, like tilaka-dharana - putting tilaka on your forehead and dvadasha-tilaka, twelve tilaka marks on your body, and also tulasi-sevana - to worship Tulasi. Fourth is bhava-pratikula - you have to reject that which is unfavourable for your bhava, called nyasa-mudra. Dvaraka-dhyana— give up any meditation of Dvaraka - dvaraka-dhyana tyaga, meaning, rukmini dhyana - give up the meditation of Rukmini and Dvaraka. This is called bhava-pratikula.


The fifth is bhava-avirudha - that which is favourable and also unfavourable is called neutral. For example, reading many Puranas. Because if you read many Puranas, then you will become completely confused, as different Puranas explain different things. For this reason, you have to accept and only read our Bhagavad Purana.


sarva-vedānta-sāraṁ hi śrīmad-bhāgavatam iṣyate

tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit


Srimad-Bhagavatam (12.13.15)


[Srimad-Bhagavatam is accepted as the essence of all Vedanta. Whoever has been satisfied by the transcendental mellow (the bhakti-rasa) of Srimad-Bhagavatam is never attracted to any other literature.]


The essence of all Vedas and Puranas is Srimad-Bhagavatam. If you have some taste in Srimad-Bhagavatam, then automatically you will have no taste to read any other Puranas. Sometimes Puranas do not say the same things, as they are each recalling numerous lilas and kathas from various kalpas— it can be very difficult to reconcile.


Since different Puranas like Brahma-vaivarta Purana and Brahmanda Purana explain kathas in many ways, you must very carefully only read purana-katha related to Srimad-Bhagavatam, otherwise, your mind may become confused.


So here, Vishvanatha Chakravartipada explains how a sadhaka, step by step, can develop his bhajana and sadhana. Rupa Gosvamipada also explains the way how to control the six urges of our senses:


vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam

etān vegān yo viṣaheta dhīraḥ

sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

Upadeshamrita (1)


[A wise and self-composed person who can tolerate the impetus to speak, the agitation of the mind, the onset of anger, the vehemence of the tongue, the urge of the belly and the agitation of the genitals can instruct the entire world on the science of bhakti.]


You have to control the six urges of your senses. If you do not control the six urges of your senses, then you will abandon your bhajana and sadhana, because you cannot develop your spiritual moods and practices if there are so many anarthas - unwanted things continually arising in your heart. Srila Bhaktivinoda Thakura composed:


ohe! vaiṣṇava ṭhākura, dayāra sāgara, e dāse karuṇā kôri’

diyā pada-chāyā, śodhô he āmāre, tomāra caraṇa dhôri


Ohe! Vaishnava Thakura (1)


[O Vaishnava Thakura, you are an ocean of mercy. Being compassionate upon this servant, purify me by giving me the shade of your feet, of which I take hold.]


chaya vega dômi’, chaya doṣa śodhi’, chaya guṇa dehô dāse

chaya sat-saṅga, dehô’ he āmāre, bôsechi saṅgera āśe


Ohe! Vaishnava Thakura (2)


[Help me to subdue the six urges and purify my six faults. Bestow upon this servant the six qualities of a devotee and give me the six kinds of devotional association. I am waiting in hope of attaining your association.]


ekākī āmāra, nāhi pāya bala, harināma-saṅkīrtane

tumi kṛpā kôri’, śraddhā-bindu diyā, dehô’ kṛṣṇa-nāma-dhane


Ohe! Vaishnava Thakura (3)


[Alone I do not have the strength to perform harinama-sankirtana. Being kind and giving me one drop of faith, bestow upon me the priceless treasure of krishna-nama.]


In this regard, Rupa Gosvamipada, in Upadeshamrita, continues to explain:


utsāhān niścayād dhairyāt

tat-tat-karma-pravartanāt

saṅga-tyāgāt sato vṛtteḥ

ṣaḍbhir bhaktiḥ prasidhyati

Upadeshamrita (3)


[Progress in bhakti may be obtained by the following six practices: (1) enthusiasm to carry out the rules which enhance bhakti; (2) firm faith in the statements of shastra and the guru whose words are fully in line with the shastra; (3) fortitude in the practice of bhakti, even in the midst of obstacles, or patience during the practice stage of bhakti, even when there is delay in attaining one’s desired goal; (4) engaging in the limbs of bhakti such as hearing (shravana) and chanting (kirtana), according to the guidance of sadhus, shastra and guru; (5) giving up illicit connection with women [or men], the association of those who are overly attached to women [or men] and the association of mayavadis, atheists and pseudo-religionists; and (6) adopting the behaviour and character of pure devotees.]


In this way, we have to enthusiastically perform our bhajana and sadhana. And we also have to realise the three types of Vaishnava, and according to the gradation of the Vaishnava, we have to offer proper respect to them. You have to realise the three types of Vaishnavas: kanishtha, madhyama and uttama. And you have to give respect to all three types of Vaishnavas accordingly.


There are also further subdivisions of the three types of kanishtha-vaishnavas: kanishtha-kanishtha, kanishtha-madhyama and kanishtha-uttama. Then, madhyama-vaishnavas are also subdivided into three types: madhyama-kanishtha, madhyama-madhyama and madhyama-uttama. And uttama-vaishnavas are placed in three subgroups: uttama-kanishtha, uttama-madhyama and uttama-uttama. Finally, there are uttama-bhagavata, which are also composed of three types: bhagavata-parshada-deha-prapta, nirdhuta-kashaya, and murchita-kashaya.


Bhagavata-parshada-deha-prapta refers to the eternal associates of Krishna, like Narada Rishi. Then is nirdhuta-kashaya, one example is Shukadeva Gosvamipada, who is completely free from all kinds of material desires. Even when he took birth from the womb of his mother, he ran towards the jungle:


sūta uvāca

yaṁ pravrajantam anupetam apeta-kṛtyaṁ

dvaipāyano viraha-kātara ājuhāva

putreti tan-mayatayā taravo ’bhinedus

taṁ sarva-bhūta-hṛdayaṁ munim ānato ’smi


Srimad-Bhagavatam (1.2.2)


[Srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage (Shukadeva Gosvami) who can enter the hearts of all. When he went away to take up the renounced order of life (sannyasa), leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.]


The third is murchita-kashaya. Here, there is a bit of kashaya, reflection of maya’s gunas, guna-abhasa, in their hearts. For example, Narada Rishi, when he was born in the womb of a maidservant, dasi-putra, he thought, “I will do bhajana and sadhana alone.”


In this way, a sadhaka develops his bhajana and sadhana and eventually comes to the stages of bhava and prema-dasha. Also, all of your anarthas, in five stages, are removed: eka-desha-vartini, bahu-desha-vartini, prayiki, purna and atyantiki.


First is eka-desha-vartini, which means that just one part of anarthas are removed from the heart of sadhaka. Perhaps one or two percent of all anarthas are removed from his heart.


Second is bahu-desha-vartini, where anarthas are removed from the heart of the sadhaka at the stage of sadhu-sanga, nishtha and ruchi-dasha. Now, more than 15 percent has been removed. Third, comes prayiki which means that almost all anarthas are removed from his heart. In this stage, perhaps around ninety five percent of anarthas are removed from the heart of a sadhaka.


Once the sadhaka is on the level of bhava-dasha, the fourth stage purna comes, which means complete. At this point, all of the anarthas are removed from the practitioner's heart. Fifth is atyantiki, which is when all anarthas are absolutely removed from the sadhakas’ heart— this occurs when the sadhaka arrives in the stage of prema-dasha and he attains the Lord. In this manner, our anarthas are removed from our hearts in different stages.


Srila Vishvanatha Chakravartipada very clearly explains that when a sadhaka becomes absorbed in his highest mood: shanta; dasya; sakhya; vatsalya or madhurya, then, step by step one realises his or her own eleven moods, eka-dasha-bhava, and pancha-dasha.


The eka-dasha moods are also explained in Jaiva-dharma. Srila Bhaktivinoda Thakura explains that first comes sambandha - your relationship with the Lord. Second comes vayasa - your age; third is nama - your transcendental name; fourth is rupa - your beautiful form; fifth is yutha - group you pertain to; sixth is vesha - your clothes and ornaments; seventh is ajna-seva - what kinds of perfect seva will you perform; eighth is vasa - where will you stay, which place. As like our Gosvamis who have their vasa in Yavata, Varshana or Vrishabhanupura.


Ninth is seva - you perfect one particular seva. As like Narottama dasa Thakura explained, “Gāṅthiyā mālatīra mālā dibo doṅhāra gole - I will make the garland and offer this garland to the Divine Couple Sri Sri Radha and Krishna.” Or cāmara ḍhulābô kabe - chamara-seva— there are many different sevas. Tenth is parakashtha-svasa - without attaining your ishtadeva, you cannot survive your life.


āśā-bharair amṛta-sindhu-mayaiḥ kathañcit kālo mayātigamitaḥ kila sāmprataṃ hi

tvaṃ cet kṛpāṃ mayi vidhāsyasi naiva kiṃ me prāṇair vrajena ca varoru bakāriṇāpi


Vilapa-kusumanjali (102)


[For me, the present moment is somehow flooded by a nectar ocean of many hopes. If You do not give Your mercy, then of what use to me are this life, the land of Vraja, and Sri Krishna, the enemy of Baka?]


This is known as parakashtha-svasa. Finally, comes the eleventh realisation, palya-dase-bhava. Bhaktivinoda Thakura then explains five more stages, pancha-dasha: shravana-dasha, varana-dasha, smarana-dasha, bhavapana-dasha and prema-sampatti-dasha. In this way, all stages are explained.


Thus, in our Gaudiya parampara, especially those who are in the line of Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Prabhupada, this is the perfect siddha-pranali. However, first you must properly perform your bhajana and sadhana in order to remove all kinds of anarthas. If you are not qualified, then one day you will give everything up, begin to commit offences, and go to maya. Do you want to go to maya or not? In conclusion, our acharyas have very clearly explained how you must perform bhajana and sadhana.


Gaura Premanande!

Hari Hari bol!

Jaya Jaya Sri Radhe!




Date: 14 July 2020 Location: Zoom


 

Transcriber: Shyamapriya dasi (Holland) Editor: Sanatana dasa (USA) Integrity check: Divya-premamayi dasi (Slovakia), Sanatana dasa (USA) Proofreader: Chandrika dasi (UK) Image: Ananda-svarupini dasi (Poland)



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