Try to see the real Vrindavan Dham

Where are the Pastimes of Krishna always going on?

By the grace of Śrīla Guru Mahārāj [and by the] grace of Bhagavān Śrīla Bhakti Siddhānta Saraswati Thakur and Śrīla Jiva Goswāmī and Śrīla Rūpa Goswāmī, at present I am here with the devotees in Rūpa Saraswati Śrīdhar Seva Kuñja [close to] Seva Kuñja Mahala in Vṛndāvan. This place, Seva Kuñja Mahala, [is a] very special place [of the Pastimes of] Rādhārāṇī and Kṛṣṇa. After their divine play in the rasa-līlā dance they were resting and [the] sakhīs and mañjarīs were serving the Divine Couple. So many Pastimes [that took place here are] indicated in the scriptures, but it is necessary to first understand properly [what is our position before we are qualified to indulge in such Pastimes of the Lord]. In Śrīmad Bhāgavatam [a description of the] general conception [of the] Pastimes of Rādhā and Kṛṣṇa [is mentioned]. Who is Lord Kṛṣṇa and what are His Pastimes [and] where these [various] Pastimes [are] going [on], that [is] Vṛndāvan-līlā.

harir hi nirguṇaḥ sākṣāt
puruṣaḥ prakṛteḥ paraḥ
(Śrīmad Bhāgavatam: 10.88.5)

Why Vṛndāvana’s position is Supreme?

All kinds of guṇa, material qualities exist, but over those material qualities are existing all the spiritual properties, and that [area is the] transcendental abode of [the Lord]. And over there in the highest position is the Vṛndāvan-līlā all the rivers [are flowing into] the ocean, [similarly] all the [different] religions are going towards [the] transcendental world. But after entering into the transcendental world like Vaikuṇṭha Dhām, Goloka Vṛndāvan’s position is so high position because viddhi-mārg cannot enter there. Some viddhi-mārg [is] practised as Vedic practising procedure, but actually it is external there—that Vedic procedure is very external. Internally with love, with affection, with beauty and charm [in] devotional ecstasy [there in Goloka Vṛndāvan] everything [is existing] for Kṛṣṇa in the line of paramour [love]. In Vṛndāvan-līlā [we are] externally [seeing] Kṛṣṇa as unmarried, [some form of a] hidden marriage [may be there] arranged by Yoga Maya, but it is [only an] eyewash, this eyewash system is [meant] for us not for Kṛṣṇa. It is puṣṭi of Kṛṣṇa-līlā, [that] means for fulfilling Kṛṣṇa-līlā [it is] necessary, [and] for that Yoga Maya makes some arrangements.

Our eyes are covered by Maha Maya, but it can be removed by the grace of the Goswāmīs

Actually, in Vṛndāvan Dhām all qualities and qualifications [are] manifesting in the form of paramour love. If we try to understand, we can understand [this] by the grace of the Goswāmīs. I am with my friends and their families at present here in Vṛndāvan. But where [is] that, “Vṛndāvana, Govardhana, Yamunā-pulina, vana,” (Cc: Madhya, 13.143) rasa-līlā of Lord Kṛṣṇa. It is not possible [for us] to see the kuñja-līlā or kuñja-bihārī through the material eyes because Maha Maya [is] covering our eyes. We can never enter the land of Vṛndāvan until we get full pure Kṛṣṇa consciousness as Kṛṣṇa-prema, paramour love and that will be [the real] Vṛndāvan Dhām. Kṛṣṇa [is] always playing with the Vraja-vāsīs, His relationships with the Vraja-vāsīs [are in the different moods of] dāsya, sakhya, vātsalya and madhura-rasa and that is also going towards paramour love otherwise Vṛndāvan-līlā of Kṛṣṇa will be absent in the scriptures.

Kṛṣṇa’s Pastime stories—the gist of Garga-saṁhita

[Actually we cannot really] understand Kṛṣṇa-līlā [through] Śrīmad Bhāgavatam as not so much [is mentioned there]. How much [can] we understand through the Purāṇas, Mahābharata and [the] Vedas? The Goswāmīs said what [is] happening there in Vṛndāvan-līlā [has not been fully expressed] in the Śrīmad Bhāgavatam. A description of the rasa-līlā and some details of Kṛṣṇa-līlā are [mentioned]. And only,

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(Śrīmad Bhāgavatam: 1.2.11)

[A general explanation] of the position of Bhagavān Kṛṣṇa [as the] Supreme [Lord has been revealed in the] Śrīmad Bhāgavatam, but I have got [some more details and] new experience through [the] Garga-saṁhitā. [The stories that are mentioned in the Garga-saṁhitā], I have never seen in any other Purāṇas. Some Purāṇas [have] presented [some stories] to us for [some] knowledge and from childhood we are hearing so many Kṛṣṇa’s Pastime stories, and when I read a little bit of [the] Garga-saṁhitā I understood from where they came [from].

Garga Ṛṣi who is the āchārya of Yadu-kul [has] given [the] description [of] Kṛṣṇa-līlā [in detail]. Actually, I [was] inspired [by] Madhusūdan Mahārāj, [who is a] Godbrother and sannyāsī śiṣya (disciple) of Guru Mahārāj. He asked me [for] one book, Garga-saṁhitā, “Oh, Govinda Mahārāj, I [had been] searching for a Bengali edition [of this book] the whole of India, [but failed to find one]. But it is in your almirah (cupboard). Please, give [it] to me, I will publish [it with your copy].” I was [taken by] surprise that he knew this book was in my almirah as I [myself] had not noticed [it]. [It was] then [that] I first read a little bit [of the contents to find] Ṛṣi Garga had fully mentioned everything that would be impossible for us to relate. [When] we [try] to conceive [how] Vyāsadev [looks like] we would [picture him as someone with] at least a four or five feet long beard, [but] when I opened the Garga-saṁhitā I was surprised [to see] Garga Ṛṣi’s expression of Vedavyās’s pranam-mantra.

”Badara-vana-vihāraḥ Satyavatyāḥ kumāraḥ,” (Garga-saṁhitā: 1.3) this [expression] will not come to [our mind], but his pranam-mantra [came as a realisation] to me [that I am only recognising] Vedavyās’s form [in his old age], but not remembering his childhood as Satyavatī Kumār, the son of Satyavatī. Rūpa Goswāmī Prabhu followed this process very nicely. In every pranam-mantra of Śrī Chaitanya Mahāprabhu he [refers to Him as] Śachī Nandan, [the son of Śachī Devī]. [In all the] Pastimes of Mahāprabhu Śachī Devī is [always mentioned first] within the pranam-mantra and we are habituated with that, but [we have not considered that same process in] Vedavyāsa as Satyavatī Kumār or Badara-vana-vihāra.

When I read it I was [very impressed] and read a few pages and [I thought] if Madhusudan Mahārāj cannot print it I shall try to print it with the help of our devotees. The Pastimes of Śrī Kṛṣṇa that we [have] heard [from our] childhood have mostly originated from this Garga-saṁhitā, then we can say the upasaṁhara of Śrīmad Bhāgavatam [is] this Garga-saṁhitā.

Why Śrīmati Rādhārāṇī’s name is not mentioned on the pages of the Śrīmad Bhāgavatam?

[The] Śrīmad Bhāgavatam [which] was given in the assembly of Parikṣit Mahārāj [was in the presence of] many big, big personalities, [and many great] forefathers were present there.

atrir vasiṣṭhaś chyavanaḥ śaradvān
ariṣṭanemir bhṛgur aṅgirāś cha
parāśaro gādhi-suto ‘tha rāma
[utathya indrapramadedhmavāhau] [medhātithir devala ārṣṭiṣeṇo]
[bhāradvājo gautamaḥ pippalādaḥ]
[maitreya aurvaḥ kavaṣaḥ kumbhayonir]
dvaipāyano bhagavān nāradaś cha
(Śrīmad Bhāgavatam: 1.19.9-10)

Bhagavān Kumbhayonir and authorities from the world of transcendental knowledge were present there. [And among them] Śukadev Goswāmī a sixteen years old boy expressed Śrīmad Bhāgavatam to Pariksit Mahārāj [which is actually] for everyone [of us]. We will find that throughout the Śrīmad Bhāgavatam, Śukadev Goswāmī has never mentioned the name of Rādhārāṇī. [There may be a few] ślokas [mentioned in] favour of Rādhārāṇī, that is,

anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ
(Śrīmad Bhāgavatam: 10.30.28) mayi bhaktir hi bhūtānām
amṛtatvāya kalpate
diṣṭyā yad āsīn mat-sneho
bhavatīnāṁ mad-āpanaḥ
(Śrīmad Bhāgavatam: 10.82.44)

These [ones] in favour of Rādhārāṇī we are using. But her name [is] not present there. When Śrīla Guru Mahārāj tried to make [a summarised copy] of [the] Śrīmad Bhāgavatam he made the pranam-mantra about Rādhārāṇī,

yadamiya-mahimā-śrī bhāgavatyām kathāyāṁ
pratipadam anubhatam apyālabdhā-abhidheya
[tadakhila-rasa-mūrteḥ syāma-līlā valamvaṁ]
[madhura-rasābdhi-rādhā-pādapadmam prapadye]
(Guru Mahārāj’s śloka book, 566)

”[In] the nectarine ocean of Kṛṣṇa’s Pastimes, there [the] main players [are] Kṛṣṇa and Rādhārāṇī, Their Play is all over Śrīmad Bhāgavatam, but Their Names [are] absent, especially the Name of Rādhārāṇī.”

What Śukadev Goswāmī wanted to [reveal] he [has revealed] within that Śrīmad Bhāgavatam. Vedavyās has himself given his comments,

The full fledged theism has been revealed in Garga-saṁhitā

[And] not only that it [begins with the śloka]: Oṁ namo Bhagavate Vāsudevāya (SB: 1.1.1), but I [was] surprised to see [the expression]: Oṁ Rādhā-pataye namaḥ. I have never seen this type of expression before. I have [never found the use] of the words Rādhā-pati and Rādhā-dhava anywhere [other then the] Garga-saṁhitā. The full fledged theism [that] was given to us by our Guru Mahārāj is fully mentioned there. I was very surprised to see that.

The Vṛndāvan-līlā’s vital place and position [has originated from] the Garga-saṁhitā. Vedavyās [has mentioned] everything in the Śrīmad Bhāgavatam, but always very [cautiously in] fear of the old ṛṣis [such as] Nārad, Atri, Vasiṣṭha, Chyavan, Bhṛgu, Aṅgirā, Viśvāmitra, Bhagavān Kumbhayoni and so many qualified and prestigious personalities [who were] present there. Śukadev Goswāmī was just a sixteen year old boy, how much can [he] express in front of them? [Although] they were all [very highly] qualified in madhura-rasa, [even] they could not taste what Śukadev Goswāmī had given. Vedavyās himself [commented] about Śukadev Goswāmī: Harer guṇākṣipta-matir, bhagavān bādarāyaṇiḥ (SB: 1.7.11), [that] after hearing the Pastimes of Kṛṣṇa-līlā he became mad [with ecstasy] first then went [back] to his father: adhītavān dvāparādau, pitur dvaipāyanād aham (SB: 2.1.8) [he has heard about the rest of Kṛṣṇa-līlā] from his father and became mad with ecstasy to hear about it, but he had not presented [it] in full.

The highest prestige of the Śrīmad Bhāgavatam

What [is] given [in the Śrīmad Bhāgavatam is] the gist of Kṛṣṇa-līlā [and] it is sufficient. No other scripture can cross over that prestige of Śrīmad Bhāgavatam. Vedavyās himself and other ṛṣis [have mentioned] in other Purāṇas that it is [a] full manifestation of Śrī Kṛṣṇa.

pādau yadīyau prathama-dvitīyau
tṛtīya-turyau kathitau yad-ūrū
nābhis tathā pañchama eva ṣaṣṭho
bhujāntaraṁ dor-yugalaṁ tathānyau

kaṇṭhas tu rājan navamo yadīyo
mukhāravindaṁ daśamaṁ praphullam
ekādaśo yasya lalāṭa-paṭṭaṁ
śiro ’pi tu dvādaśa eva bhāti

tam ādi-devaṁ karuṇā-nidhānaṁ
tamāla-varṇaṁ suhitāvatāram
apāra-saṁsāra-samudra-setuṁ
bhajāmahe bhāgavata-svarūpam
(Padma-purāṇa)

We can see the glorification of the Śrīmad Bhāgavatam [in] this way, [so] we cannot deny the highest prestige of the Śrīmad Bhāgavatam.

Then we can say [that] it is more than that and it is upasaṁhara of Śrīmad Bhāgavatam. Śukadev Goswāmī has given the gist of what he hesitated to reveal in full in that assembly and in that way has fulfilled the desire of Lord Kṛṣṇa and Rādhārāṇī.

The Powerful has no power without the power of Rādhārāṇī

Rādhā-pataye namaḥ, it is impossible to [imagine] the Supreme Personality of Godhead without Rādhārāṇī. He has no position [without the association of Rādhārāṇī].

rādhā-saṅge yadā bhāti
tadā ‘madana-mohanaḥ’
anyathā viśva-moho ‘pi
svayaṁ ‘madana-mohitaḥ’
(Govinda-līlāmṛta: 13.32)

Without the power of Rādhārāṇī, the Powerful has no power. It impossible to think, but we are hearing from Ṛṣi Garga and others from [our] childhood so many Kṛṣṇa-līlās we have heard, but that kind of presentation we have not seen so much [in] other places. I open a few pages and I have seen [the words such as] Rādhā-pati [and] Rādhā-dhava, used randomly in that book.

Why are we hearing the heart beat, but cannot hear the mahāmantra?

Anyhow I am not preaching [the contents of that] book at present. [What I want to discuss is] where we are at present. We are [at] present in Śrī Vṛndāvan Dhām, but [we see it as] covered by illusion. We are going every day to Loi Bazaar for purchasing many things, but not [realising] that Loi Bazaar is existing over the transcendental Vṛndāvan, that is, [Loi Bazaar is] under control of māyā.

[Once] Prabhupād Saraswatī Ṭhākur after going on Vṛndāvan Dhām-parikramā said, “I have never met one perfect Vaiṣṇava in Vṛndāvan Dhām and it is my greatest misfortune.” What is the meaning [of this]? Where [there are] millions of [apparently] perfect Vaiṣṇavas serving Rādhā-Kṛṣṇa, and [in] that Vṛndāvan [there is] not one [perfect Vaiṣṇava] living? Everyone is living within the egoistic world that Mahāprabhu always hated.

tṛṇād api sunīchena
taror iva sahiṣṇunā
amāninā mānadena
kīrttanīyaḥ sadā hariḥ
(Śrī Śikṣāṣṭakam: 3)

If you want to chant the Hare Kṛṣṇa mahāmantra first [try to follow] this. Chanting, “Hare Kṛṣṇa! Hare Kṛṣṇa...!” is not [going to be fruitful if we cannot first practise these qualities]. Who is Hare Kṛṣṇa, He will reveal in your heart, then you will understand the mahāmantra’s position. It is called mahāmantra and you are purchasing from the market thousands of mahāmantra, this is not [the proper procedure]. If we want to enter within the [domain] of the conception of Mahāprabhu that Rūpa and Sanātan have given us, we must first be qualified with the three qualities: tṛṇād api sunīchena, taror iva sahiṣṇunā, amāninā mānadena.

We [can] externally claim that we are [the disciples of] the disciplic succession group of Rūpa-Saraswatī-Śrīdhar-Swāmī. Internally how much [have] we [gained] entrance there? Why is Vṛndāvan not manifesting in our own hearts? We are hearing the heart beat, but cannot hear the mahāmantra. Kīrtan should be always [playing] in our hearts and [we will not hear the] heart beat, [but the mahāmantra]:

The heart beat is useless without the divine potency of Hare Kṛṣṇa mahāmantra

Without that potency the heart beat is useless, it can [only give life to] our material body, but cannot give entrance into the transcendental world.

But Hari-nām can take the conditioned soul from the lowest level to the highest position. That type of power is within the Hari-nām. [The chanting of the Lord’s Name is emphasised in] all the scriptures, not only in our scriptures. I am always [mentioning] that in every religion they are also chanting their Lord’s Name. There must be some potential property there, otherwise why [have] they chosen [the path of chanting the Name of the Lord]. All are not foolish. Something is there, but we cannot understand, [and] we are making quarrels and trying to make some disturbance.

Who is the real Vaiṣṇava?

Prabhupād Saraswatī Ṭhākur was one day sitting in Yoga Pīṭh Mandir [in a] house and I have seen that house. At present I do not know [if it is still] there or not. There were four rooms and Saraswatī Ṭhākur was seated in the veranda [of the house and discussing] Kṛṣṇa-kathā with some gentleman. We heard from Guru Mahārāj that one [of Prabhupād Saraswatī Ṭhākur’s] disciples [by the name of] Vaiṣṇava Das was sitting a little [distance] from him in the veranda and was chanting: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, [very loudly] and Prabhupād Saraswatī Ṭhākur told [him], “Don’t chant so loudly and make noise. You [are] chanting Hare Kṛṣṇa, but I am here [trying to discuss some] Hari-kathā, [so please] give me some opportunity. [The disciple replied], “You are making noise, [but] I am chanting Hare Kṛṣṇa.”

Many in this material world can claim [they are] disciples of Saraswatī Ṭhākur, but Saraswatī Ṭhākur’s manifestation in this world is [of a very] high position. Who is his disciple [they] can [make] claims, [but] there I have much doubt because,

andhā yathāndhair upanīyamānās
te  'pīśa-tantryām uru-dāmni baddhāḥ
(Śrīmad Bhāgavatam: 7.5.31)

They are following some blind line which is not up to the standard of Saraswatī Ṭhākur. We have heard from our Guru Mahārāj not once, [but] many times what Prabhupād Saraswatī Ṭhākur wanted [to express when he said], “I have not seen a [perfect] Vaiṣṇava in Vṛndāvan.” [During] that time there were many siddha-mahāpuruṣ [present and still] Saraswatī Ṭhākur said, “I am very unfortunate that I never met one perfect Vaiṣṇava.” Why? Because he knew the standard of the divine bhajan of Rādhā-Kṛṣṇa. Everyone [is] trying, [that was] no problem, but not [to] become a member of that society, that was his expression.

[We are claiming that] we are existing within the disciplic succession of Rūpa Goswāmī Prabhu or Mahāprabhu, it is a true [fact] but we [should] always feel we are not qualified. We should always feel it and try to search which way qualification will come to us. We will try to search for Śrī Kṛṣṇa, Reality The Beautiful and everything will manifest in our hearts. Who is Rādhārāṇī and what are Her Pastimes and Her position, and what is the position of the sakhīs and mañjarīs and what are they doing everyday? If we are surrendered fully to Mahāprabhu’s conception then it will reveal in our heart by the grace of Guru-Gauranga and by the grace of the pure Vaiṣṇavas, then we will understand what is the Pastime going on in Seva Kuñja Mahala.

Deep connection between Rūpa Goswāmī and Jīva Goswāmī

We are fortunate that Rūpa Goswāmī Prabhu’s samādhi is present next door, his mood of meditation [is] living just next door and we have got a little external place [for our practising life], but we want to enter the eternal Pastimes of [the] Lord by his grace, by the grace of Jīva Goswāmī, Kṛṣṇadās Kavirāj and all the other Goswāmīs. They are all living here and we are so fortunate. Whoever has the misconception that Jīva Goswāmī Prabhu had some differences with Rūpa Goswāmī Prabhu [should discard] that idea. Rūpa Goswāmī Prabhu [is] staying here with Jīva Goswāmī in this Rādhā-Dāmodar Temple. Rūpa Goswāmī has [his] own temple, that is Govinda Temple, but Rūpa Goswāmī’s samādhi and his last manifestation in this world [was] with Śrīla Jiva Goswāmī [and both their] samādhis [are in the] courtyard of Rādhā-Dāmodar.

By the grace of Guru Mahārāj we can enter the real Seva Kuñja Mahala

Then there is no doubt that we are so much graced and blessed by Guru-Gauranga. Guru Mahārāj has been so merciful to us. What he has not given widely in his [initial] preaching life, he has given in his last preaching life to the Westerners. I was very surprised and it is very easy to understand why. Westerners have so many questions about Kṛṣṇa consciousness and he was expert at giving [those] answers. We will try to enter real Kṛṣṇa consciousness by reading his books [which are available] at present. Five, six or ten books like Sermon of The Guardian of Devotion, Search for Śrī Kṛṣṇa, Śrī Guru and His Grace, Golden Volcano of Divine Love, Loving Search for the Lost Servant, Subjective Evolution, Golden Staircase, Home Comfort, Prapanna-jīvanāmṛtam, Śrīmad Bhagavad-gītā, Brahma-saṁhitā, etc. [It is] not necessary to be so much interested with a Ganges [full] of books as are stated in the Vedas. It is not necessary to go to other places. First you try to understand what Guru Mahārāj has given. You will be satisfied, Kṛṣṇa will be satisfied and Rādhārāṇī will be satisfied. We are seeing that They are satisfied with us, but still we are waiting at the doorsteps to enter [into] the real Seva Kuñja Mahala. Our duty will come that way. Externally we have got some place, it is much grace no doubt, but this is not our final [position]. It will be finalised when by the grace of Guru Mahārāj we can enter the real Seva Kuñja Mahala.

What more can I say today to the devotees, they will try to think about [the real] Vṛndāvan Dhām, not [try to see] Vṛndāvan by playing over the mayik environment.

We will get [everything] through the grace of our Divine Master if we try heart and soul to be surrendered to him. We will get the shelter of the Heart and Halo of Rādhārāṇī manifested as Śrī Chaitanya Mahāprabhu in this material world, [and gain entrance into] His transcendental abode with His associates.