Sharanagati

(from a talk on man’s roles with Swami Tirtha, 13.08.2018, Ludashto)

(continues from the previous Friday)

A general advice concerning all the different topics of relationships, whether this is husband and wife, friends, partners, whatever… a general rule is: don’t try to dominate, try to serve! I think it’s a nice piece of advice, but very difficult to practice when somebody wants to dominate over us. ‘Alright, I don’t try to dominate over others, but others want to dominate over me, so I resist.’ And then the fight begins. Then all the conflicts will manifest. When you are sitting alone in your armchair and you are a very elevated armchair philosopher, you will have no problems. But as soon as somebody enters your room, he will disturb your highest meditation. So if you expose yourself to relationships, if you have to tolerate others, then you are really put to a test.

I think life is an experience of meetings. Life is a meeting of people. And as we, individual beings, are constructed from different elements, you can meet people on different platforms. Tell me some layers, some levels of meeting.

Ramvijay: So, body relationship, mind, feelings, emotions, desires, ambitions.

Swami Tirtha: If we want to sum up these different layers of our existence, there are basically three types of association: when the egos meet; when the bodies meet; and when the hearts meet. What happens if the egos meet? If the egos meet, then it is a fight. So, the result of the meeting of the egos is conflict. What happens if the bodies meet?

Ramvijay: Expansion. Multiplication.

Another devotee: Yin energy and yan energy, balance, harmony, spiritual development.

Swami Tirtha: The balance comes later. The basic result when bodies meet is pleasure. What happens if the hearts meet? What is the result?

Answers: Love. Friendship. The sound OM. Timelessness. Fulfilment. Service.

Swami Tirtha: So when the hearts meet, basically there is an emotional contact, there is a feeling of union. How do you say that in Sanskrit?

Ramvijay: Yoga.

Swami Tirtha: Correct, if the hearts meet, this is yoga. How you say ‘pleasure’ in Sanskrit?

Devotee: Bhoga.

Swami Tirtha: Correct – bhoga. And what happens if the egos meet? How you say that loss of energy? That’s a diseased state of being. Disease, what is disease?

Ramvijay: Roga.

Swami Tirtha: Roga – disease. So, if in any relationship the egos meet, the result is roga. This is a diseased state of relationship and brings a loss of energy. Then all the shortcomings, all the mistakes, all the frictions are there. It’s a loss of energy, therefore we say it’s a diseased state of consciousness. If the bodies meet, the result is bhoga – enjoyment. In this way, if you unite the bodies, you can achieve enjoyment. But you have to turn bhoga into prasadam. And when the hearts meet, the result is yoga – harmonious connection that will uplift you. Have you been in love really? When you feel like flying?

Baladev: That’s not love!

Swami Tirtha: That’s an illusion, yeah, we know.

Baladev: This is like falling in love.

Swami Tirtha: Alright, alright. Don’t kill my dreams… So, that uplifts you, gives you the feeling of elevation. We know this is an illusion and the optimists, they say ‘Oh, it’s very short, it lasts only a few years’. The pessimists will say ‘It lasts a few months’. And the realists will say ‘A few days, a few weeks’. But that’s not so important. So roga, bhoga, yoga; disease, enjoyment or real connection – you have to decide what you want. Is there anything beyond?

Devotee:  There is the eternal spirit.

Swami Tirtha: Correct! So – if the souls meet. What is the result if the souls meet, if you find your soulmate? If you associate on the spiritual plane with your partner? This is prema, divine love.

Baladev: And that’s love.

Swami Tirtha: Yes! Spiritual association is for this purpose. So that we can appreciate and help each other, improve and come closer to this utmost spiritual ideal.

(to be continued)

(from a talk on man’s roles with Swami Tirtha, 13.08.2018, Ludashto)

Today our session is about certain aspects of man’s life. And I’d like to ask for some contribution from you, so if you have some topic, question or suggestions to start with, it’s easier for me to comment on that.

Ramvijay: My question is what is the duty or what are the most important things a husband has to do in order to have his wife satisfied?

Swami Tirtha: You ask about the impossible.

Ramvijay: Sure. But I think we aim for the impossible anyway.

Swami Tirtha: This is a spiritual practice. If I knew, maybe I would have taken a wife. But as I don’t know, better I refrain from this experiment. Yet, to be more serious, I think there is a short-term and a long-term alternative for solution. The short-term is if you try to satisfy her on the platform of demands. Which will work for some time, but later on it will just burn out. So, when you try to serve her happiness, it’s a limited process. But when you try to search and serve your own highest and spiritual fulfilment, and then you try to share that with a real partner in life, then in the mid- and long-term it will definitely serve to her benefit and to her satisfaction as well. The first version looks like a very simple and easy way, but it is limited. The other is very complicated and very subtle, but therefore I think it works for more profound achievements and on a more penetrating platform.

Many think that happiness is a goal. I think this is a mistake. Happiness is not a goal, it is a consequence. My reading of the story is that we are not strong enough spiritually, therefore we are weak on all other levels of our existence.

But it is true that for Krishna, for God Supreme, the impossible is very much possible. This is unfortunately true for illusion as well. Because illusion works so hard, so effectively that it also acts in the same manner – what is impossible, she will make it possible. What do I mean? For a soul it is impossible to forget about her own spiritual identity. And illusion makes it possible that you forget. So it makes the impossible possible and therefore the way out from this labyrinth must be the same: strive for what looks impossible and then slowly, slowly it starts to manifest and becomes possible.

Many times I have quoted to you a wisdom that what men think about women fills up libraries, but what men know about women is a small notebook with empty pages. So it’s a mystery, but not the ultimate mystery. Because in the spiritual sphere there are some more inviting and challenging mysteries as well.

There is a beautiful story about Dhanurdas. He is a spiritual practitioner. And he is a real man. He is fully enamoured with his wife, who was a charming lady, a very beautiful lady as well. Especially her eyes were so nice that Dhanurdas was always gazing into her eyes. Do you know that feeling? If you look into the eyes of someone and you feel the depth, you feel the spiritual power coming from them – it’s a magic power. Dhanurdas was so enchanted by this beautiful vision of his wife that he wanted to always look into her eyes. In India usually the man goes in front and the lady is following. But that means you don’t have your eyes fixed on your wife, right. So Dhanurdas was in trouble, therefore whenever they were walking out on the street, he was turning his face towards his wife and he was walking backwards. Because he wanted to enjoy the beauty of the eyes of his wife. One day they were walking on the street like this. And Ramanuja Acharya, who is also a man, also a spiritual practitioner, and also a lover, well… maybe on a different plane, he saw this vision: a guy walking backwards and observing the wife. He was fully surprised. He approached Dhanurdas and said, “What are you doing, my dear son?” And Dhanurdas said, “Oh, pranam, Swamiji! I’m observing my wife.” “But why?” “Because her eyes are so beautiful that I cannot give up looking at her.” They happened to stop in front of a temple. Ramanuja observed the lady and said, “Hmm, alright, no doubt – nice.” But then he told to Dhanurdas, “But come, I will show you something more beautiful.” Dhanurdas of course was a little reserved. But Ramanuja showed him a beautiful Vishnu deity with exceptional eyes and then Dhanurdas said, “Yes, Guruji. This is more beautiful than my wife.” So he started to become a devotee, a disciple.

So isn’t it impossible that you could walk on the street backwards, staring at something beautiful? It is impossible. Yet this amazement due to beauty makes it possible. And is it possible that something goes beyond our concept of beauty? It is possible. Just here, while taking our prasadam, somebody asked, “Why Krishna?” I said: “Because He is the most beautiful”. So we have to upgrade our concept of beauty.

But to put a long story short: if you become more spiritual, I think you can satisfy all the other necessities of life in a more proper manner. You can be in love, you can admire beauty, but if you meet the ultimate beauty, if you meet the ultimate authority, then submit there.

I truly appreciate your question, because “How can I serve the full contentment, full satisfaction of my wife?” – this is the answer. Serve. Service mood is the key. If you take this opportunity as a service to the female principle, then you are on a very spiritual platform. And without the female principle we can hardly achieve success in life, neither material, nor spiritual.

(to be continued)

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Question of Ramvijay: On the separation theme – there was another spin to this question[1], that actually vipralambha-seva is a sort of intense suffering. The way I understood the question is: does this intense suffering actually continues in the spiritual world? My understanding of the question was that sambhoga, or the union between Radha and Krishna, is a source of extreme pleasure. And when They cannot be together, it’s a source of extreme suffering – also for the observers, whether they are here or there. Kripadham’s understanding was that such extreme suffering doesn’t exist in the spiritual sky, when I think I’ve heard something else, so therefore the question remains.

Swami Tirtha: Well, it all depends on the vision and the level of your consciousness. I think we visited a lake in Dwaraka together. If you are a tourist, you will say “Oh, such a nice lake, well kept. Unusual for India.” But then if the local devotees tell you, “Ah, this is the lake where the gopis drowned themselves due to the separation of Krishna,” then you don’t enjoy the place, but you are stunned.

If you want to memorize the long sequence of number pi, for example, there is a verse for that in Sanskrit. Because all the syllables have a numerical code, and if you learn the verse, in this way you will know the code as well, you will remember the numbers. Some are running after the code, “I know the numbers of pi for such and such sequence.” Others pay attention on the meaning of the verse which says, “The gopis are carrying yogurt. They think of the separation from Krishna and therefore they cry.” As usual, you know gopis always cry. This time again. “And the salty drops of their tears are falling into the yogurt and therefore the sweet yogurt turns salty.” So there’s a very rasic meaning of the whole thing. Who cares about pi? Some care about pi; we care about the yogurt.

Other times, you go to a small village in the desert of Hungary to take ice-cream. This is a place of momentary enjoyment for many. But this is a place of eternal memory for some. Everything depends on the vision and the level of consciousness. Yet if I want to take ice-cream, shall I go to any other place? No way! Even if this ice-cream is salty and bitter, this is the only place to take it. If your heart is sold, how can you take it back?

Of course, what is vipralambha? I know my time is up, but if you’d let me add something small. The last verse of the Gurvashthakam tells: “At least three times I have to offer my respectful obeisances to my spiritual master”. You know, basically for a disciple it’s difficult to control the mind. It’s difficult to remember the important things. But Gurudev achieved this. Not only three times, but many times you remember him. Either this way or that way, he achieved it. This is the quality. This is the power of a spiritual personality. And we don’t believe in the existence of bodies. We believe in the existence of the soul.

Separation helps to remember. It helps to realize what you have missed. So, I think it’s a very useful spiritual practice. But who cares about separation and union? This is pi. We care about the yogurt. We have to carry our pot of yogurt and meanwhile we have to add some salt to this preparation.

So, about the suffering in the spiritual sky – who cares? Let’s carry our pot of yogurt. If you agree. And of course, as a conclusion for this whole Mela, I would like to express my gratitude to all of you. Please excuse my shortcomings. I don’t think that any devotee has committed any mistake, all mistakes are mine. But I hope we could cover some distance from our ego to ourselves. Because this was the original purpose – to come closer to our real spiritual identity.

[1] Kripadham’s question in the issue Dharma and beyond

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Your question[1] about sambhoga and vipralambha concerned more the practitioner’s side. I think here Mahaprabhu’s advice and guidance is applicable – He said that vipralambha is the safe way. Of course, siddha-deha, or your perfected body and perfected identity, we can say, is a different question. Because if I’m not mistaken, Vishvanath Chakravarti Thakura says that there are two types of siddha-deha. One is the fully realized, after you pass away and you return to join the lilas – this is one type. And the other type is what you imagine here, what you have in your chitta here, while having a body. This is called the chintita or ‘well thought”. Antash-chintita – in the conscious depth of your existence it’s well thought and internally created.

Now, we might open a debate which siddha-deha is better: the ultimately reached siddha-deha that you will receive in the spiritual realm or this siddha-deha that you create in your imagination; and imagination is not a fantasy. Imagination is an occult mystic power, a creative intelligence. In this creative imagination you can create something that will start to manifest later on; imagination in that sense. So there is a debate whether this or that type of siddha-deha is superior. And Vishvanath says that this latter one, the antash-chintita siddha-deha is higher. He accepts this one as higher – while in the body.

But there are some other points to consider here. The opinion of Jiva Goswami, for example. He was an ardent propagator of the unity – in that sense that Krishna is not transgressing the limitations. In general we know that Krishna is a kind of seducer. He likes to take the attention of all. In madhurya-lila there are the official relationships and there are the non-official relationships. And because Jiva Goswami saw the future, that this will be a major problem and a major excuse for people – ‘if God behaves like this, then I can also behave like that’ – therefore, he didn’t propagate this side of the lilas. Actually in madhurya, in loving relationships, svakiya and parakiya are there. Svakiya is ‘mine’ and parakiya is ‘other’s’. So, to take your lady is no problem. To take somebody else’s lady, it’s a little immoral. But not for Him. Because if everything belongs to Him, if all the ladies of the three worlds are attracted to Him, plus in their siddha-deha all the husbands belong to Him – then what’s the problem? So, maybe the ladies have to preach to the husbands very vehemently. “Wait a minute, I don’t go to another one. You also come with me to this Krishna.”

So, this is one side to consider. First was which is higher, so to say. This antash-chintita siddha-deha was accepted as something very high. The second was Jiva Goswami’s opinion about svakhya and parakya. And there are many unusual or strange practices of some devotees when they want to develop an identity to serve Krishna in a more intimate manner. Some try to change their external conditions. Others are not bothering with that.

But then the question comes, “What about us?” When I was thinking about this question, considering many points, I came to the conclusion that simply talking about certain spiritual objectives is different from possessing these achievements. So, if a neophyte devotee is given an identity, so to say, an ID card in Vrindavan – this is your siddha-deha – my understanding about this is that he has received a method of meditation, an ideal; but you should go for this ideal, this is one direction for you. It doesn’t mean that you have already reached that identity. But basically, our innermost line has the opinion that by following the practice, slowly-slowly this spiritual identity will develop, will reveal to the practitioner. And then it is suggested to check it with somebody who can give some guidance concerning that realization.

Ultimately, we are searching for ourselves, for our original identity. ‘What is my role in eternity?’ – I think this is the proper question. If we receive some advice here or if we have some realizations there and it will integrate into our conception and help us to improve in our commitment, bring us closer to our dear most spiritual ideals, then take it. We need to develop this ability to judge what is what, what is proper and what is improper, what is useful for my spiritual growth and what is not. Of course, it is due to some blessings, some clear vision that we can judge what is what.

(to be continued)

[1] Kripadham’s question in the issue Dharma and beyond

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Question of Kriphadham: I have a longstanding question that I wanted to ask and it was somehow provoked again. Of course, it’s a bit more philosophical than my level. But I would like to hear your comment on this topic, where in the scriptures can we read about it and also who is the master who has realized this. The question concerns vipralambha and sambhoga. I have heard from some devotees that vipralambha is a part of the sadhana-deha of a disciple and to some extent is manifested in Gokula. While in siddha-deha there is only sambhoga. Is there such a thing that prema, while descending in this material world, separates into sambhoga and vipralambha and we perceive it like this, while in the spiritual realm it is one thing – only sambhoga? Or something different that we don’t understand. Is there vipralambha in the spiritual realm?

Ramvijay: Maybe these terms are unknown to some of the people here.

Swami Tirtha: Well, I hope they are known. Vipralambha is the feeling of separation and sambhoga is the feeling of unity. Well, ontologically everything belongs to Krishna. So, if we can trace everything back to the ultimate source, then everything comes from there and everything is related there, everything belongs there. But it is said that in the spiritual sky, this feeling that ‘I belong to somebody else than Krishna’ is almost missing. Of course, now you can substitute whether Krishna or Radha; you know what I mean – the belonging to the centre, this is the predominant feeling. Yet here in the material sphere we live an alienated life, we are separated from the divine, from divinity in general.

Rama is considered Maryada Purushottam – the faithful and dharmic lord and husband. Krishna is Lila Purushottam – He comes for His own games, own plays and satisfaction. He is beyond rules and moral limitations. Therefore, in order to show His full glory in this respect, He needs boundaries – in order to cross them. Ramachandra is Maryada Purushottam. For example, you will never see Ramachandra give the advice to break the leg of the opposing enemy, right? Krishna gives this advice to Bhima: “Smash the thigh of Duryodhana in the mace fight.” He sometimes gives very strange advice, behaves in a very strange way – beyond moral boundaries and limitations. He steals the butter from mother Yashoda. Although He is supplied with enough butter, nevertheless He comes and steals that what is preserved for other purposes. So, His behavior is beyond dharma conceptions. Therefore He provides the dharma – in order to cross it.

In the same way, Krishna’s devotees, they have this very special mix of feelings, especially the gopis. Although they are the married wives of others, they feel they belong to Krishna. This is quite a conflict. The official and the emotional side is in conflict.

And some say that over there, in Goloka Vrindavan, this feeling of belonging to someone else is missing in one way. And some say that when Krishna wants to perceive these very intense feelings, He comes and perceives them here.

Also you asked for some reference – please check Swarup Damodar Goswami’s diary. You will find at least one verse readily available where he describes the relationship between Radha-Govindaji and Mahaprabhu. That although They are eternally united, eternally one, so to say, sometimes due to ecstasy They separate and when They start to search for each other, Their search is so intensive that They unite – and that is Mahaprabhu.

(to be continued)

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Question: We learned that we have to be non-attached and in this way satisfied. And at the same time, we have to be dissatisfied with the intensity that we have achieved. So, where is the balance and harmony?

Swami Tirtha: Well, Mahaprabhu’s philosophy is of a unique type. It’s called achintya bheda-abheda tattva. Tattva is ‘truth’ or ‘spiritual conclusion’. Bheda means ‘difference’, abheda means ‘non-difference’. And achintya means ‘incomprehensible’. So, this is bheda-abheda – a devotee is satisfied and dissatisfied.

Which side do you know? Which side do you feel? If you feel dissatisfaction, that’s very good – improve your satisfaction. If you feel satisfied, that’s very good – improve your dissatisfaction. How it will bring ultimate success and total fulfilment is achintya – I don’t know. I have no idea. Therefore, we need to unite the advantages of both feelings – being satisfied and dissatisfied. If you are satisfied, then you are happy, but a little slow. If you are dissatisfied, then you are bitter, but passionate, not so slow, you are ready to work. So, if you unite the cons of the two feelings – you are morose and slow – it doesn’t help. Better we unite the positive sides of these two feelings: the impetus to do something – like a motivation, dissatisfaction sometimes works like this – and the happiness coming from the other side. So if you are happy and active, positive and active, I think it’s a much better combination, of course.

But then comes a problem. I see a very active devotee and I think that he is a very dedicated person. But maybe this is only the raja-guna working over him – being active, but not selflessly devotional. Other times you see a very slow bhakta – I wouldn’t say lazy, better we say suboptimally motivated – and you think, “Oh, tama-guna is over this guy”. But maybe he is experiencing the highest ecstasy of pure devotion. So don’t judge by the external. But follow the example of Madhavendra Puri – when due to the things happening around him, he understood: ‘Oh, wait a minute. People will respect me as a great vaishnava. I’d better hide and run away.’

In the same way, all the devotees are very attentively listening to the lecturer. And they understood, they had learned that being a little slow means ecstasy, high ecstasy. Better you run away from this fame attacking you. Don’t expose yourself to this danger – that due to your laziness people will think that you are in a high ecstasy. Be active. Hide behind devotion of service. Then you are safe from being considered a very deeply mediating highly ecstatic vaishnava.

I think you know what I mean – don’t judge by the external. And yes, cultivate both feelings: be satisfied with the line that you belong to and use dissatisfaction as a motivational power to improving in your devotional life. Don’t forget, one main practice in yoga is the practice of contentment.

(to be continued)

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Ayi dina-dayardra natha he/ mathura-natha kadavalokyase/ hridayam tvad-aloka-kataram/ dayita bhramyati kiṁ karomy aham – “O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?” When Shri Chaitanya Mahaprabhu recited this verse, He immediately fell to the ground unconscious. He was overwhelmed and had no control over Himself. When Lord Shri Chaitanya Mahaprabhu fell to the ground in ecstatic love, Lord Nityananda quickly took Him on His lap. Crying, Chaitanya Mahaprabhu then got up again. Exhibiting ecstatic emotions, the Lord began to run here and there, making resounding noises. Sometimes He laughed, and sometimes He cried, and sometimes He danced and sang. Chaitanya Mahaprabhu could not recite the whole verse. He simply said, “Ayi dina! Ayi dina!” repeatedly. Thus He could not speak, and profuse tears were in His eyes. Trembling, perspiration, jubilant tears, shock, fading of the bodily lustre, disappointment, moroseness, loss of memory, pride, joy and humility were all visible in Shri Chaitanya Mahaprabhu’s body. This verse uncovered the door of ecstatic love, and when it was exhibited, all the servants of Gopinatha saw Chaitanya Mahaprabhu dance in ecstasy. When many people crowded around Shri Chaitanya Mahaprabhu, He regained His external senses. In the meantime, the offering to the Deity had been finished, and there was a resounding arati performance. When the Deities were laid down to rest, the priest came out of the temple and offered all twelve pots of sweet rice to Lord Chaitanya Mahaprabhu. When all the pots of sweet rice, remnants left by Gopinatha, were placed before Shri Chaitanya Mahaprabhu, He became very pleased. In order to feed the devotees, He accepted five of them. The seven remaining pots were pushed forward and delivered to the priest. Then the five pots of sweet rice the Lord had accepted were distributed among the five devotees, and they ate the prasadam. Being identical with the Gopinatha Deity, Shri Chaitanya Mahaprabhu had already tasted and eaten the pots of sweet rice. Yet just to manifest devotional service, He again ate the pots of sweet rice as a devotee. Shri Chaitanya Mahaprabhu passed that night at the temple engaged in congregational chanting. In the morning, after seeing the mangala-arati performance, He departed. In this way, Lord Shri Chaitanya Mahaprabhu personally tasted with His own mouth the transcendental qualities of Gopalaji, Gopinatha and Shri Madhavendra Puri. Thus I have described both the transcendental glories of Lord Chaitanya Mahaprabhu’s affection for His devotees and the highest limit of ecstatic love of God. One who hears this narration with faith and devotion attains the treasure of love of Godhead at the lotus feet of Shri Krishna. Praying at the lotus feet of Shri Rupa and Shri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Shri Chaitanya Charitamrita, following in their footsteps.[1]

Now we have the clue how to become a good devotee. I would like to express my gratitude to our superiors that they have transmitted this message to us. And also to the divine truth – for showing this very hidden treasure.

(to be continued)

[1] Chaitanya Charitamrita, Madhya 4.197-4.213

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

“Madhavendra Puri was not at all anxious during the long journey to Vrindavana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen. Although Madhavendra Puri did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vrindavana for Gopala. This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead. Shri Gopala wanted to show how intensely Madhavendra Puri loved Krishna; therefore He asked him to go to Nilachala to fetch sandalwood and camphor. With great trouble and after much labour, Madhavendra Puri brought the load of sandalwood to Remuna. However, he was still very pleased; he discounted all the difficulties. To test the intense love of Madhavendra Puri, Gopala, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nilachala, and when Madhavendra Puri passed this examination, the Lord became very merciful to him. Such behaviour exhibited in loving service between the devotee and the devotee’s lovable object, Shri Krishna, is transcendental. It is not possible for a common man to understand. Common men do not even have the capacity.” After saying this, Lord Chaitanya Mahaprabhu read the famous verse of Madhavendra Puri. That verse is just like the moon. It has spread illumination all over the world. Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one’s understanding of its importance. As the Kaustubha-mani is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service. Actually this verse was spoken by Shrimati Radharani Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri. Only Shri Chaitanya Mahaprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.[1]

No fourth person – how is that? Who is the first to understand this verse? Radharani, who told it. Who is the second? Mahaprabhu is the second. And who is the third? Correct, Madhavendra. There is no fourth person.

“Madhavendra Puri recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.”[2]

So, shall we stop now? Before describing this verse?

Ramvijay: We will not understand it anyway.

Swami Tirtha: Then we’d better stop, yes. I agree. But for the sake of tradition and service, we’ll recite it.

(to be continued)

[1] Chaitanya Charitamrita, Madhya 4.184-195

[2] Chaitanya Charitamrita, Madhya 4.196

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday)

Now we come back to the original story, where Mahaprabhu is walking with four devotees and He is recalling the story of Madhavendra.

“Thus Shri Chaitanya Mahaprabhu personally praised the nectarean characteristics of Madhavendra Puri, and while He related all this to the devotees, He personally relished it. Lord Shri Chaitanya Mahaprabhu asked Nityananda Prabhu to judge whether there was anyone within the world as fortunate as Madhavendra Puri. Shri Chaitanya Mahaprabhu said, “Madhavendra Puri was so fortunate that Krishna personally appeared before him on the plea of delivering milk. Three times the Lord gave orders to Madhavendra Puri in dreams. Being obliged because of the loving affairs of Madhavendra Puri, Lord Krishna Himself appeared as the Gopala Deity, and, accepting his service, He liberated the whole world. On account of Madhavendra Puri, Lord Gopinatha stole the pot of sweet rice. Thus He became famous as Kshira-chora [the thief who stole the sweet rice]. Madhavendra Puri smeared the sandalwood pulp over the body of Gopinatha, and in this way he was overpowered with love of Godhead. In the provinces of India governed by the Muslims, there was much inconvenience in traveling with sandalwood and camphor. Because of this, Madhavendra Puri might have gotten into trouble. This became known to the Gopala Deity. The Lord is very merciful and attached to His devotees, so when Gopinatha was covered with sandalwood pulp, Madhavendra Puri’s labour became successful.” Chaitanya Mahaprabhu placed the standard of Madhavendra Puri’s intense love before Nityananda Prabhu for judgment. “All his loving activities are uncommon,” Chaitanya Mahaprabhu said. Indeed, one is struck with wonder to hear of his activities.” Chaitanya Mahaprabhu continued, “Shri Madhavendra Puri used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion. After receiving the transcendental orders of Gopala, this great personality travelled thousands of miles just to collect sandalwood by begging. Although Madhavendra Puri was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Shri Gopala. Without considering his personal comforts, Madhavendra Puri carried one maund [about eighty-two pounds] of sandalwood and twenty tolas [about eight ounces] of camphor to smear over the body of Gopala. This transcendental pleasure was sufficient for him. Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Madhavendra Puri showed him the release papers given by the government and consequently escaped difficulties.”[1]

We know this feeling. Because you know, sometimes borders do exist. And sometimes you have to carry things even without documents. Just recently on the Bulgarian-Serbian border there was a guy; he was very stubborn and he was always very much focused on us. And you know, in the Golden Books of devotional service, the Sofia devotees are especially mentioned for that generosity. Two persons are travelling and yet prasadam is supplied for a village. One time when I was visiting, the same person was there and he stopped us and opened everything up. The next year the same person was there. I said: “How come? Impossible.” And the third year, when we had a fire sacrifice in Sofia – you know with these special little powders and very strange-looking ingredients in a big bag – again he was at the border and said: “Stop! Everything out!” It was January, cold like anything, and if you can pack the car like a Tetris game and then you have to open everything, losing time and… And he enjoyed the position to torture us. I tried to hide this last ritualistic bag in the most hidden corner. But of course he said: “And what is that? Open it up!” And this is full of small little containers and very special items – it’s highly suspicious. Then one of his colleagues also came and they were both mesmerized by the vision, I tell you. Finally he asked: “Are you a sorcerer?” and I said: “Yes! A sorcerer.” “All right, then you go.” Sorcerer – one who can dispel the devil. So, sometimes we have documents, other times we don’t have documents for all the sorcerer’s ingredients.

(to be continued)

[1] Chaitanya Charitamrita, Madhya 4.170-183

(from a lecture of Swami Tirtha, 17.08.2018, Ludasto)

(continues from the previous Friday) 

“Madhavendra Puri took rest that night in the temple, but toward the end of the night he had another dream. He dreamed that Gopala came before him and said, “O Madhavendra, I have already received all the sandalwood and camphor. Now just grind all the sandalwood together with the camphor and then smear the pulp on the body of Gopinatha daily until it is finished. There is no difference between My body and Gopinatha’s body. They are one and the same. Therefore if you smear the sandalwood pulp on the body of Gopinatha, you will naturally also smear it on My body. Thus the temperature of My body will be reduced. You should not hesitate to act according to My order. Believing in Me, just do what is needed.”[1]

Here we see a certain level of intensity. You might think that this is philosophy. Because God Krishna is one and He manifests in different deity forms. And in this way one service reaches practically all aspects. But what happens on the practitioner’s level? When there is this ultimate harmony, ultimate divine spiritual unity between people, like when the lady is the better half of the man, for example – does it happen that when I eat, you will be satisfied; when I achieve something, it’s your achievement; when I am happy, you are blissful; when I think of you, you also remember me? This I call intensity. And it is not impossible. But we agreed that we should strive for the impossible. So we’d better not strive for this, because it’s possible – hm?

My dear ones, I just want to draw your attention to the fact that if you think you have accomplished something in your spiritual endeavours, don’t think that this is the end of your journey. Take the next steps in this spiritual intensity. My success is your success. It also means that my failure is your failure. This is the unity principle – whatever we have, we share.

“After giving these instructions, Gopala disappeared, and Madhavendra Puri awoke. He immediately called for all the servants of Gopinatha, and they came before him. Madhavendra Puri said, “Smear the body of Gopinatha with this camphor and sandalwood I have brought for Gopala in Vrindavana. Do this regularly every day. If the sandalwood pulp is smeared over the body of Gopinatha, then Gopala will be cooled. After all, the Supreme Personality of Godhead is completely independent; His order is all-powerful.” The servants of Gopinatha became very pleased to hear that in the summer all the sandalwood pulp would be used to anoint the body of Gopinatha. Madhavendra Puri said, “These two assistants will regularly grind the sandalwood, and you should also get two other people to help. I shall pay their salaries.” In this way Gopinathaji was supplied ground sandalwood pulp daily. The servants of Gopinatha were very pleased with this. In this way the sandalwood pulp was smeared over the body of Gopinatha until the whole stock was finished. Madhavendra Puri stayed there until that time. At the end of summer Madhavendra Puri returned to Jagannatha Puri, where he remained with great pleasure during the whole period of Chaturmasya.[2]

Have you ever prepared this sandal paste? Oh, this is such a nice service. It is used also in the deity service. You have a little platform made of stone, a little rough stone. You take one small log of sandalwood, put a little water and start to rub, to smear. Then slowly, slowly it starts to form a paste. It takes some time from the wood to achieve this paste. And usually this is what the hosts put by a flower on the foreheads of distinctive guests – they take a flower, dip it into the paste and then apply it on the foreheads. That is so, so nice!

(to be continued)

[1] Chaitanya Charitamrita, Madhya 4.157-161

[2] Chaitanya Charitamrita, Madhya 4.162-169