Sri Samadhi Mandir Stotra Mala

Editor and Publisher: Sadhu Priya das Contributors: Mahananda Prabhu Bhakti Rañjan, Śrīpad Bhakti Kamal Tyāgi Mahārāj, Nṛsingha Chaitanya Prabhu, Mānasa Kṛṣṇa Prabhu, Anu Kṛṣṇa DD, Īsharūpa DD Published as an online Ebook

8 Sri Samadhi Mandir Stotra Mala International Centres Publications Part Five–EasternSide Part Four–NorthernSide Part Three–WesternSide Part Two–SouthernSide Part One–EasternSide Foreword Introduction Divine Succession Contents ...... 176 174 119 161 83 25 37 15 19 10

9 Contents 10 Sri Samadhi Mandir Stotra Mala Srila Bhakti Nirmal Acharya Maharaj sion Sri Chaitanya SaraswatMath, Current Sevaite-Acharya of Divine Succes -

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj Sri Chaitanya SaraswatMath, Successor Sevaite-Acharya of

11 Parampara 12 Sri Samadhi Mandir Stotra Mala Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj Founder-Acharya of Sri Chaitanya Saraswat Math, Srila Bhakti RaksakSridhar Dev-Goswami Maharaj Sri SamadhiMandir of 13 Parampara 14 Sri Samadhi Mandir Stotra Mala me throughout my devotional career and who prepared and prepared who and career devotional my throughout me for inspiration constant a remained who Prabhu) (Śrutaśrava Mahārāj Vaiṣṇava Śrīpad for appreciation deep express mustalso I presentation. the with greatly helped also DD Kṛṣṇa gave herinvaluableenergy forthedesignandlayoutAnu and I am blessed to have his association. Śrīmatī Īsharūpa DD Kamal Tyāgi Mahārāj gave his valuable advice and corrections a and be would fitting moment support festival to endeavour this to constant publish that this work. suggested Śrīpad offered Bhakti and encouragement has Rañjan Bhakti Prabhu Mahānanda Śrīpad see Particularly light. to to come publication this taken has it that years the over efforts sincere their Guru Mahārājinhiseternalsamādhi. and together they form a beautiful garland which adorns Śrīla expressions transcendental is these like a of divine each flower with that its own revelation unique the fragrance from came mood expressedtherein. devotional deep the and compositions these relish regularly conceptions held so dearly by our divine guardians who would Sundar Bhakti Śrīla Govinda Dev-GoswāmīMahārāj. Grace Divine His successor, and ciate Mahārāj, but also from His Divine Servitor, his dearmost asso Śrī ChaitanyaSāraswatMaṭh. of inauguration the of Jubilee Silver the celebrating currently also are We plane. earthly this from Mahārāj Dev-Goswāmī the of Disappearance Anniversary of His 24th Divine Grace the Śrīla marks Bhakti Rakṣak Today Śrīdhar publication. this It is with mixed feelings of sadness and joy that I present Introduction I have been affectionately assisted by many devotees with Mālā”Stotra Mandir Samādhi “Śrī book the of title The This publication is a wonderful presentation of the sweet Today we are not only feeling separation from Śrīla Guru - 15 Introduction 16 Sri Samadhi Mandir Stotra Mala a b ipoe ad oe efcl peet hs glorious this present perfectly more and improved be may this, and also please let me know, in order that future editions forgive may reader good the pray I mistakes any are there if and soul conditioned the of endeavours the plagueing always are mistakes and errors Unfortunately, possible. as concisely and clearly as commentaries and verses the present faithfully transcendental his in book publication, ŚrīVaiṣṇavaToṣaṇī. the of Foreword the published service efforts of the great theVaiṣṇava servitors by of Śrī Gurudeva. light to come to continue will gems divine these that Samādhi Mandir, The Temple of Love and Affection. I’m sure many of which have been included on Śrīla Govinda Mahārāj’s Guardians, Divine our by dearly so held are that verses more subject matter. 19th ofJuly,2012 on theDisappearanceFestivalofŚrīlaGuru Mahārāj, Sadhu Priyadas Praying forthemercyofVaiṣṇavas, In closing I feel it appropriate to mention there are many In the preparation of the work, I have tried my utmost to 17 Introduction 18 Sri Samadhi Mandir Stotra Mala in ŚrīlaGuru Mahārāj’stemple. done. So, some remembrance of Śrīla Rūpa Goswāmī’s temple is has he structure the But that. do cannot he and work fine very is there but perfect, almost was it And it.” make to try you and told to Dhenu Mistri, “You make it this way. You see this picture I And wall. brick then concrete, ten by ten concrete, inches ten it.” And he said, “Yes, Mahārāj, I shall do.” Inside these pillars is I told him, “It must be so strong, and in this way you must make Can you make it?” Then he said, “Yes, Mahārāj, I can make it.” here. seen have I pillars two “These sculptor, the Mistri, Dhenu to picture that gave I pillars. those followed they but same, the have seenthosepillarsthere.Theycouldnotmake themexactly I and picture that seen have I there ISKCON, by published tary Mahārāj’s Swāmī Śrīla In me. to came that suddenly and pillars, are There Mandir. Govinda Śrī temple, Then throughmeditationthiscourtyardcameout. sufficient.be not would Mandir} Samādhi the of front in form {plat verandah The Mahārāj. Guru of glories the chant and stay will devotees the where here place this way. chose I day this One it Put way. this it “Do instructing, was and I meditating manifesting, was Mandir Samādhi tree. the any when cut to Anyhow like not do I tree, that cut to want not did I because unhappy, very was I later. days few a disappeared manifestation. 1992, whenŚrīlaGovindaMahārājwasquestionedaboutits the SamādhiMandirofŚrīlaGuruMahārājonDecember15, When Śrīla Guru Mahārāj disappeared, the mango tree mango the disappeared, Mahārāj Guru Śrīla When The followingconversationtookplaceinthecourtyardof Foreword hv gt oe nprto fo Śīa ūa Goswāmī’s Rūpa Śrīla from inspiration some got have I Upadeśāmṛta commen - - 19 Foreword 20 Sri Samadhi Mandir Stotra Mala with this big arch.” I told him, “Do not break it, I shall meditate shall I it, break not “Do him, told I arch.” big this with adjustable not and small very is it “Mahārāj it. break to wanted small type? It must be in balance with the large arches. Then he this arch that the mistri had done. I said, “Why did you make this then I went to Kolkata for my But arches. small two and arch big this make to Mistri Dhenu to instruction gave I First these there. are figures and female two Tulasī, deer two likes peacocks, likes lions, likes Mahārāj Guru tion. And whenTulasī Devīmanifested I was surprised. inspira much getting are we and transcendental is it way which feel to trying are we and transcendental all is Maṭh this that and within sevendaysitwas dead. all that tree’s leaves fell down by four o’clock. I was surprised, and the same day Guru Mahārāj’s departure happened and at Mahārāj, one Guru o’clock, with happy very was tree this But me. with to serve here in the Samādhi Mandir then that tree will be happy chance a it give I if thought I but it, know I strong, so not tree, mango a is It tree. that from is everything windows, and doors the Upstairs, Mandir. Samādhi the in wood tree’s the all used I Mandir would not come out. So the mango tree disappeared and Then I understood that if I did not cut this tree then the Samādhi very happy. Actually here is is nobody’s credit, what it is here is plan, revealed. a not is revealed and It coming down from the upper things. level. Therefore, I am these all of manifestation the by surprised am I it?” make you can Devī Tulasī is “Here him, told I Then many.” made have I Mahārāj, “Yes said, he And way?” Orissa and I asked him “Can you make Tulasī Devī in meditative from came sculptor A way. fine a in done be must Devī Tulasī there that thought I plant. Tulasī putting are we and Vaiṣṇavas Devī is there. Tulasī Devī is always in the Samādhi Mandir of the And hemadeit. what is what. But you make another one adjustable with this one.” Guru Mahārāj explained that everything is here in Koladwīp disappear?” tree mango this did “Why thinking, was I Tulasī Śrīmatī that meditation in me to came it day One here. inside is likes Mahārāj Guru everything And sevā , and when I came back I saw -

there. That is Viṣṇu’s is That there. {conch}, see entire the around and me to came it Then shall I put the see will you work here. about anything know not do I came. persons expert very four Ṭhākur, Saraswatī Siddhānta Bhakti Śrīla of Maṭh original the Maṭh, every Chaitanya done From thing. have they happily very and here stayed Mahārāj within two or three days Guru Mahārāj will leave.” And then Purī quake and Guru Mahārāj must go. You stay here Mahārāj. I think stay here. There was an earthquake, a very big and heavy earth to go back to Kālnā. I said, “No, Mahārāj. Guru Mahārāj not will order.” Two days before, Purī Mahārāj came here and he wanted and so we came for that. We shall do everything for you, as you work Samādhi this with anything do cannot you thinking am I or they got inspiration. Anyway one of them said to me, “Mahārāj, they were very expert to do that. Seeing my face they understood and Maṭh Chaitanya Śrī from came persons four suddenly, But, there. Thatismyfeelingverysoft.Icannottolerate. gone not have I but me invited have disciples their and world, mundane this left have Vaiṣṇavas many So installations. Mandir Samādhi Āchāryas other see to anywhere gone not have I and I would make the top I had no idea. Never before had I done this means mood of meditation. When I was meditating on which way any in that see mandir never will You unusual. is It liṅgam. tilak You have seen the top of the temple is shaped like a Śiva a like shaped is temple the of top the seen have You rl Gvna Mahārāj: Govinda Śrīla Devotee: I was thinking where shall I put When it became my duty, at that time I was a little puzzled. bt t s hwn te od f eiain Samādhi meditation. of mood the showing is it but , .

chakra tilak tilak {disk}, Andwhyhavetheyput a , but this will be made from marble, then where then marble, from made be will this but , ? And in marble they cannot make it, I thought. chakra gadā {club}, samādhi is always protecting and Samādhi and protecting always is e, ht da came, idea that Yes, padma tilak but they have done all the all done have they but . In all chakra {lotus}, everything is everything {lotus}, samadhi mandir samadhi samādhi ?

samādhi mandirs śaṅka you - -

21 Foreword 22 Sri Samadhi Mandir Stotra Mala f ṛṇ-īā RdāKṣall ad e s eiaig n very a intense waythere.Thisisthefact. in meditating is he and Rādhā-Kṛṣṇa-līlā Kṛṣṇa-līlā, of pastimes the into entered has He meditating. there seated is He but it is a symbol of meditation. Guru Mahārāj is meditating there. Viṣṇu chakramustbethereforprotection. means meditation, eternal meditation, not a dead conception and then immediately I madeitin Sanskrit. Sanskrit, in transform to easy very it thought I then Bengali in it of Guru Mahārāj. So I tried to compose it. And when I composed “When we are worshipping it is necessary to sing an thought, I Then said. they worshipped,” be will it Deity our like “And worship.” the stop don’t and started, is worship the day varieties of give should you day Mandir. Then those Chaitanya Maṭh Samādhi the in worship shall we way which know not did I and composed it. They started the yati rājeśvara” The ones Guru Mahārāj liked and used, but all were not possible. Śrīmad-Bhāgavatam are There marble. of color the made that one Garuḍa and I instructed do He not white.” give any be color must only also marble the all and Simple “No. said, I decoration, color some make to wanted They color. seeing simple very are You color. no ensure, to wanted not. I or color, it the Lastly like would Mahārāj Guru whether afraid was I way. decorated some in going was it when afraid, very was I ration. big. From the Samādhi Mandir always feelings will come of sepa rl Gvna Mahārāj: Govinda Śrīla Devotee: very be not should Mandir Samādhi the said Mahārāj Guru Mahārāj: Govinda Śrīla Devotee: bhoga whileGuruMahārājwasstillpresent? WhyisaŚivaliṅgamonthetop? Did you compose the song, given, then and others all around this Samādhi Mandir. Samādhi this around all others and mahā-bhoga samādhi samādhi It is not actually a Śiva liṅgam, Śiva a actually not is It ślokas o atr Wti tre as I days three Within after. No, in front of Guru Mahārāj, 108 Mahārāj, Guru of front in brahmachārīs ceremony of Guru Mahārāj .” Then he said, “From this of Śrīmad Bhagavad-gītā Śrīmad “Jaya Guru Mahārāja told me, “This ārati-kīrttan - ,

colleagues calledhim aman of meditative, eternalmind. His him. respected everybody college in studying was he When or 22 years old. The villagers and also everybody respected him. her fountainpentome, a Parkerfountainpen. your order, you take it.” And she was very happy, cryingwas “It Didi, andRamā to it gaveoffered and it completed I hour an half fountain pen, “I shall not take back this pen.” In her room within many offered she and crying was Didi Ramā it, reading And it.” Offer it. take please ”You Didi, Ramā half an hour it was composed, the whole thing. Then, I gave it to came in my mind then I told her, “Give me some paper.” Within dhāma guṇa prabhu mora avatīrṇa me, to came it suddenly and trying was I level. upper the from coming Mahārāj Guru of order the was it thought I Then now.” here write must “You said, and pen Parker Ramā a was Then pen Didi.” that pen, me her for gave Didi possible not is it year “This said I manage. to busy always am I but peace feeling is Everybody me. give.” I was always very busy in this Maṭh, it was not peaceful for must give one article for Guru Mahārāj, at least one poetry “This year in you can me, told Didi Ramā day One onward. birth from Mahārāj Guru Everyone respected Guru Mahārāj from the time he was 21 of character the wall, the on composition another is There Gauḍīya Darśan śrī gauḍa maṇḍala mājhe hāpāniyā grāma, yena grāma, hāpāniyā mājhe maṇḍala gauḍa śrī you are not giving any article. You Tee w lns suddenly lines two These . dandavats and gave that gave and 23 Foreword 24 Sri Samadhi Mandir Stotra Mala pic ofthefrontmandirhere Eastern Side Part One Stotra-Mala Sri Samadhi Mandir Part 25 Foreword 26 Sri Samadhi Mandir Stotra Mala Śrī Śrī Guru-Gaurāṅgau Jayataḥ Śrī Guru-Ārati-Stuti jaya ‘guru-mahārāja’ yati-rājeśvara śrī-bhakti-rakṣaka deva-gosvāmī śrīdhara [1] patita-pāvana-līlā vistāri’ bhuvane nistārilā dīna-hīna āpāmara jane [2] tomāra karuṇāghana murati heriyā preme bhāgyavāna jīva paḍe murachhiyā [3] sudīrgha supībya deha divya-bhāvāśraya divya-jñāna dīpta-netra divya-jyotirmaya [4] suvarṇa-sūraja-kānti aruṇa-vasana tilaka, tulasī-mālā, chandana-bhūṣaṇa [5] apūrva śrī-aṅga-śobhā kare jhalamala audārya-unnata-bhāva mādhurya-ujjvala [6] achintya-pratibhā, snigdha, gambhīra, udāra jaḍa-jñāna-giri-vajra divya-dīkṣādhāra [7] gaura-saṅkīrttana-rāsa-rasera āśraya “dayāla nitāi” nāme nitya premamaya [8] sāṅgopāṅge gaura-dhāme nitya-parakāśa gupta-govarddhane divya-līlāra-vilāsa [9] gauḍīya-āchārya-goṣṭhī-gaurava-bhājana gauḍīya-siddhāntamaṇi kaṇṭha-vibhuṣaṇa [10] gaura-sarasvatī-sphūrtta siddhāntera khani āviṣkṛta gāyatrīra artha-chintāmaṇi [11] eka-tattva varṇanete nitya-nava-bhāva susaṅgati, sāmañjasya, e saba prabhāva [12] tomāra satīrtha-varga sabe eka-mate rūpa-sarasvatī-dhārā dekhena tomāte [13] tulasī-mālikā-haste śrī-nāma-grahaṇa dekhi’ sakalera haya ‘prabhu’ uddīpana [14] koṭī-chandra-suśītala o pada bharasā gāndharvā-govinda-līlāmṛta-lābha-āśā [15] avichintya-bhedābheda-siddhānta-prakāśa Part One – Eastern Side sānande ārati stuti kare dīna-dāsa [16] (dinādhama - Tridaṇḍi-bhikṣu Śrī Bhakti Sundar Govinda) 27 28 Sri Samadhi Mandir Stotra Mala 3 2 1 12 11 10 9 8 7 6 5 4. ken. You deliveredallthesufferingsouls,includingmostforsaken. Emperor: The glorious Śrīla Bhakti Rakṣak Dev-Goswāmī Śrīdhar. tual might. tual might. spiri your are these All harmony— and adjustment, Proper light; gem fulfillingallaspirations. perfect conclusions; You revealed the Gāyatrī’s inner purport: the so nobly. assembly, The jewel of the Gauḍīya-siddhānta adorning your chest Govarddhan Hill. hidden on Pastimes holy your enjoy You will, sweet your by ates, “Dayāl Nitāi,DayālNitāi!”youevercallsolovingly. derbolt crushing mundane knowledge, the reservoir bestowing divinity. love’s sweetness. of moonglow the in heart, noble most of benevolence Your ness; Adorned with With divine knowledge and shining eyes, your effulgence fills the skies. nate soulsfallinaswoonofdivinelove’secstasy. Beholding your holy form of concentrated mercy; The fortu Extending in this world your Pastimes as saviour of the fallen, Of Mahārāj,’ ‘Guru you, to glory All When you speak, one subject alone is revealed in ever-new ever-new in revealed is alone subject one speak, you When of mine the you’re Gaura, Śrī of message living the You’re You’re the fit recipient of your dignity In the Gauḍīya Āchārya associ your with Dhām Nabadwīp in present Eternally In the Golden Lord’s Saṅkīrttan Dance, you revel ecstatically; Inconceivable genius, affection, gravity, magnanimity — A thun The matchless beauty of your holy dressed; form, dazzling in saffron its bright of robes in resplendent, Sun golden A eyes; our for nectar is emotion divine of full form lofty Your Śrī Guru-Ārati-Stuti tilak , Tulasī beads, and with sandal fragrance blessed. sannyāsī kings, the the kings, - - - - - 13 All your dear Godbrothers declare unanimously They see within your Holiness the line of Rūpa-Saraswatī. 14 Seeing you take the Holy Name, with Tulasī beads in hand, Awakens the thought of Saraswatī Ṭhākur in everybody’s mind. 15 Your feet, cooling like ten million moons— In their service all faith do I place; The nectar of Rādhā-Govinda’s Pastimes one day we may drink, by your grace. 16 O personification of perfect conclusions inconceivably one, yet different! I sing this prayer at your ārati, with joy—your humble servant.

lowly and fallen, Śrī Bhakti Sundar Govinda Mahārāj Part One – Eastern Side 29 30 Sri Samadhi Mandir Stotra Mala other alternative. age of Kali, there is no other alternative, no other alternative, no this in alone Name Holy the Name, Holy the Name, Holy The kalau nāstyevagatir anyathā harer nāmanāmaivakevalam wish-fulfilling GemDivine. Life, JoyandLove,fullcomplete, the NameisKṛṣṇaHimself; As theLordandHisName ’bhinnatvān nāmanāminoḥ pūrṇaḥ śuddhonityamukto chaitanya-rasa vigrahaḥ nāma-chintāmaniḥ kṛṣṇaś (Bṛhan-Nāradīya-Purāṇa) sweet HolyName, eternally pure,beyondthemundane, are oneandthesame, (Padma-Purāṇa) Śrī Nāma-svarūpa cheto-darpaṇa-marjanaṁ bhava- mahādāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-chandrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-varddhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrttanam (Bhagavān Śrī Chaitanyadeva, Śrī Śikṣāṣṭakam 1) The Holy Name of Kṛṣṇa cleanses the mirror of the heart and forever extinguishes the great forest fire of repeated birth and death. As the evening lotus blooms in the moon’s cooling rays the heart begins to blossom in the nectar of the name. Again and again tasting nectar, diving and surfacing in an ever increasing ocean of joy. Until at the whole self is bathed and purified. All glories to the grand congregational chanting of the Lord’s Holy Names. Part One – Eastern Side 31 32 Sri Samadhi Mandir Stotra Mala goodness awakens within our heart and takes us to Vṛndāvan. to us takes and heart our within awakens goodness is liberation from the mundane relativity. Then the third, positive second the and consciousness mundane our of loss is first The progress step by step in this way with these seven consequences. first All are being purified, mass converson, mass purification and purification purification totheutmost. mass converson, mass purified, being are All only myself but all who are connected with this not also And extreme. the to utmost, the to Name the take we we feel all the parts of our existence are becoming purified when Still individuality. our conception, individual our keep to allowed and thing snapanam dynamic ever-new An new. ever is it but Then the next thing is that that joy is not a stale thing, not static, pūrṇāmṛtāsvādanaṁ; come? that quences conse other the are what stage that attaining after Then Lord. to serve Kṛṣṇa. meant That sort of potency unconditional to potency, come are we We way conception. this In centralize. to trying always is which one the current, in-carrying the but current out-carrying guidence of the fourth— the Then śloka So the great hope of Śrī-Kṛṣṇa- Commentary byŚrīlaŚrīdharMahārāj: of Mahāprabhu. If it is properly undertaken we may we undertaken properly is it If Mahāprabhu. of it is purifying to the utmost. In the utmost goal we are svarūpa śakti vidyā-vadhū-jīvanam; to become a particle in the ocean of joy. of ocean the in particle a become to nnābdivrdaa prati-padaṁ ānandāmbudhi-varddhanaṁ rasa , Yogamāyā, not Mahāmāyā; not the which gives full connection with the saṅkīrttan we will come will we was given by the Nāma-saṅkīrttan

under the under sarvātmā vadhū - .

Pañcha-Tattva śrī-kṛṣṇa-chaitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda (÷ Śrī Charitāmṛta) There are ten offences in the chanting of the Hare Kṛṣṇa Mahāmantra, but these are not considered in the chanting of the Pañcha-Tattva mantra. Śri Chaitanya Mahāprabhu is the most magnanimous incarnation, for He does not consider the offences of the fallen souls. Thus to derive the full benefit of the chanting of the Mahāmantra, we must first take shelter of Śrī Chaitanya Mahāprabhu and His associates, the Pañcha-Tattva, who are the bestowers of the Hare Kṛṣṇa Mahāmantra. Part One – Eastern Side 33 34 Sri Samadhi Mandir Stotra Mala ally meanscalling Rādhā-Kṛṣṇaand prayingforTheirmercy. a also vocative expression of His Name so chanting ‘Hare Kṛṣṇa’ actu is Mahāmantra the within ‘Kṛṣṇa’ ‘Hare’. as expressed is Names Rādhārāṇī’s of One service. Their for necessity heart’s our fulfil divinely and to hearts our within Rādhā-Kṛṣṇa appear to Them to attract calling of mood the and self-surrender of expression full the there is Mahāmantra Kṛṣṇa Hare the in only Lord, the of form vibration transcendental the Kali of age the In hare rāma hare kṛṣṇa position oftheHareKṛṣṇaMahāmantra. supreme the understand can we way this In Lord. the for love with full-fledged theism, the sonhood of Godhead and paramour connected directly we are Mahāmantra Kṛṣṇa Hare the through only So Power. ecstatic His with Powerful the Rādhārāṇī, with Kṛṣṇa Śrī Lord find we do Mahāmantra Kṛṣṇa Hare the in Only powerful. most and highest both is it as best the is Mahāmantra Kṛṣṇa Hare the mantrams all Of ages. all for mantram supreme the actually is Mahāmantra Kṛṣṇa Hare the but ages other the for prescribed are Mahāmantras other The Mahāmantra. Kṛṣṇa the Lord’s Harā The Hare Kṛṣṇa Mahāmantra is also most powerful because Mahāmantra and when and Tāraka-Brahma-Nāma Harā is called in a vocative expression it is it expression vocative a in called is , appears specially as the Hare - In this way we can understand that through the Hare Kṛṣṇa Mahāmantra we can best fulfil our life’s goal of connecting with the transcendental wave of prema. So we are so hopeful that our lives and all of our activity will be successful by chanting the Hare Kṛṣṇa Mahāmantra. Part One – Eastern Side 35 36 Sri Samadhi Mandir Stotra Mala Southern Side Part Two Stotra-Mala Sri Samadhi Mandir Part 37 Foreword 38 Sri Samadhi Mandir Stotra Mala amāninā mānadenakīrttanīyaḥsadāhariḥ tṛṇād apisunīchenatarorivasahiṣṇunā from outside todo awaywith ourpureaspiration. come may disturbance no that careful cautious, very be must we possible as much As fortune. great a such with connected are we That parts. different on jealousy envy, arouse will It careful. valuable a fortune we are aspiring after. So we must be very very so gracious, So become. to have shall we alert, Very Vaiṣṇavas. the against specially offense, any commit not will we that hend the for pessimism of room no is is qualifiedtoalwayschant who givesallhonourtoothers One whoishumblerthanabladeofgrass, etpret piitc e hl hv t bcm. There become. to have shall we optimistic Cent-percent Commentary byŚrīlaŚrīdharMahārāj: the HolyNameofKṛṣṇa. without desiringitforhimself, more forbearingthanatree, (Bhagavān ŚrīChaitanyadev: Śrī Śikṣāṣṭakam,3 Kṛṣṇa-bhakta . We will appre will We . ) - So Mahāprabhu told, tṛṇād api sunīchena, taror iva sahiṣṇunā, amāninā mānadena, kīrttanīyaḥ sadā Hariḥ In one word you must be conscious that you are living in a place which is worthless. It has no value. Tṛṇād api sunīchena, don't go to oppose anyone. There is no meaning to giving any opposition. It is all fictitious. Why should I lose my energy to give opposition to something that is all fictitious. Taror iva sahiṣṇunā, if any opposition comes to you, don't care for that. Their motive is only superficial. That may not affect your inner train of thought. Don't be careful about any opposition coming to you. Don't create any opposition to others, and still if any opposition comes to you, try not to care. It is all futile. Amāninā—and don't hanker after any position from the ordinary public, any name and fame, appreciation. They do not know. Their appreciation has got no value at all. They are all madmen. They are besides themselves. Their own good, they do not know. So their appreciation has got no value. So don't hanker after any appreciation from the public. Mānadena — and still you must be alert to give them due respect otherwise they will come to disturb you. Like a bribe, offer some respect to them and go on with your own campaign. As much undisturbed as you can be, try to make progress as rapidly as possible. Your circumstances may cut up this opportunity and connection. So as much as the present circumstance you will be able to utilize, try to do that. “Trust no future however pleasant. Let the dead bury its dead. Act in the living present, heart within and God overhead.” (Henry Longfellow) With this policy, go on. By what process should we try to utilize ourselves for this Nāma-bhajan? Mainly you are to couch yourself in this way: tṛṇād api sunīchena. You are to think that you are the meanest of the mean. Even a blade of grass has got it’s value but you have not got so much value. Bhaktivinod Ṭhākur has come with

his analysis of the meaning. “The straw has got some material Part Two – Southern Side value. But in your case you have got no positive value, all negative. A man may not be educated but a madman is less; minus. 39 40 Sri Samadhi Mandir Stotra Mala I shalltrytogotowardstheopposite.” me, take to wants wave the If direction. particular a in reluctant by the storm, by the external wave. But for myself I will always be a than blade of grass. A meaner blade of grass can be taken away here am or there I So direction. opposite the towards go to But a blade of grass it has got nothing, no misdirection tendency some intellegence, some this and that. But that is all misdirected. consciousness, some got way.” have “I abnormal says, an Ṭhākur in Bhaktivinod So, going is thinking his but think can He with a smiling face you have to accept that in consideration of consideration in that accept to have you face smiling a with that?” That isinconceivable. the highest fulfillment of life and just pay any price is sufficent for for that? What price? If I am confident that I am going to attain pay to going I am price what But life. of fulfilment highest the life, of object highest the with connected been have I released! the least punishment I am going to be released. I am going to be ment are coming to purify you and that they are necessary. “With see that insult, poverty, unfavorable dealings or any other punish tree is silent, no opposition. So with no opposition you will try to the But thing! whole the cut some branches... the cutting leaves, the snatching disturbing, and coming is anyone if Then me.’ to pour any water on it, the tree does not say, ‘Oh give some water sahiṣṇunā come and affect you to dissuade you from this path. But will cometoacceptthegoodnessavailableby you care with So such. are you that realize must You position.’ nasty a such got have I oppose. not will grass of blade the But suicide. He will come to grace, I shall oppose. This is my position. go to suicide. That the energy which is left in me, that will try for will I that element such by constructed am I it. resist to try shall I me grace to wants He if oppose, shall I value. negative some but value no got have ‘I that think should we goodness infinite So whatever little demands come to be exacted from you, from exacted be to come demands little whatever So will hindrance of forms many so directions many so From the of relativity the in ourselves taking are we when So , the example of a tree is given that if anybody does not Nāma-bhajan taror iva . -

your highest goal. If you are really confident and you have faith in your brightest future then you will give what little price is there that nature wants through these miscreants apparently. Our Gaura-kiśor Babaji once, we are told, he was going for madhukari bhikṣā and returning to his quarters. Sometimes some people may come to others and they did not spare him also. So those boys they were pelting some small bricks and throwing some dust and he was remarking, “Oh Kṛṣṇa, You are cruely dealing with me. I shall complain to Mother Yaśoda about this.” That is his outlook. How harmonized is he? If anything comes to him he thinks, “Oh Kṛṣṇa, You are there.” In philosophical calculation, without His will nothing can happen. But in His concrete form—“You are with these children. You are disturbing me and I shall teach you a lesson. I know how to deal with You.” So in that way those great souls are established there and they take everything like that. That is our beacon light to adjust with things that are apparently unfavourable. A sweet adjustment is there. Pratiṣṭhā is the most subtle and highest enemy within us. So special dealings have been recommended here to deal with pratiṣṭhā, prestige, position. That is the worst enemy for the devotees of Kṛṣṇa. Pratiṣṭhā takes one to māyāvād and Brahma conception: So ’ham, I am He, I am that divinity, rather than dāso ’ham, I am a subordinate part of that supreme truth. Eliminating from his consideration that He is so big and I am so small and I am in misery and suffering so many things. All of these practical things are ignored. So pratiṣṭhā, position, ego, that is the worst enemy and to deal with that specially it is told: amāninā mānadena. You must not want respect from anybody, from the environment. But at the same time you must give prestige to the environment according to their position. You must show respect but don't desire any respect from outside. It must be done in a particular way as it

is the worst and the most hidden enemy. If you can cross this Part Two – Southern Side enemy, in any way avoid or conquer, then you will be able to enter into the slave area of Kṛṣṇa where you are given wholesale 41 42 Sri Samadhi Mandir Stotra Mala give honourtooneandallaccordingyourunderstanding. to required are you time same the At quarter. any from position So sacrifice. of area the to The seal in the heart is broken, all concerns of the mental system kṣīyante chāsyakarmāṇimayidṛṣṭe’khilātmani bhidyate hṛdaya-granthiśchhidyantesarva-saṁśayāḥ I amperceivedastheSupremeLordofall. are cleared and the pursuit of all material activity is finished, once (Śrīmad-Bhagāvatam: 11.20.30) amāninā mānadena, amāninā never seek for seek never Commentary by Śrīla Śrīdhar Mahārāj:

Bhidyate hṛdaya-granthiś, our heart is sealed and the seal will be broken open. Coming in contact with Kṛṣṇa Consciousness the seal of the heart is broken and it opens to receive Kṛṣṇa. The heart’s concern is with rasa, ānandam, ecstasy and charm and the heart has been given the most important place. Kṛṣṇa-kīrttan breaks the seal of the heart and the heart awakens to receive that sweetness, beauty and joy. Then next, in the plane of knowledge, there is chhidy- ante sarva-saṁśayaḥ. Raso ’py asya paraṁ dṛṣṭvā nivartate (Bg. 2.59) First taste comes and then suspicion vanishes. When the person gets the taste of the real rasa, real spiritual ecstasy, then necessarily all doubts are cleared by this practical participation. First the heart is captured with that taste and then prema follows. The heart will say, “Yes, I want this thing, I was searching for this!” With this satsifaction expressed by the heart, the brain will follow: “Yes, there is no doubt, this is the highest thing in our search. Dissolve everything.” Kṣīyante chāsya karmāṇi. Then karma will also close all workshops. The heart will say, “I have got prema. This is the thing. Stop all works from now and adjust accordingly.” In this way our energizing in the opposite direction stops. So Kṛṣṇa Consciousness is the wealth of the heart and its nature is to extend itself without caring for any law. Only whether one will accept it and that depends upon whether one has the eagerness to accept it. There is only one qualification–laulyam, hankering. Whoever really wants it has the qualification. ‘Do you want this?’ ‘Yes, it is good, it is tasteful.’ ‘Allright, you get it.’ If the demand or prayer is genuine there are no other conditions to be met. That is the simple transaction. If you sincerely want it you will have it. Kṛṣṇa Consciousness is the most simple transaction. The question of fitness and unfitness is very unimportant. Part Two – Southern Side Want, and have. 43 44 Sri Samadhi Mandir Stotra Mala Part Two – Southern Side 45 46 Sri Samadhi Mandir Stotra Mala Part Two – Southern Side 47 48 Sri Samadhi Mandir Stotra Mala bhaṭṭāchārya-kula-ravi paramavidvāna śrī upendrachandra‘vidyāratna’nāmayāŒra[3] taœhi vaisevipra-varapraśāntaudāra ‘nyāyaratna-vidyāpīṭha’ bhuvana-vidita[2] patita pāvanīgaṅgātīrasannihita yaœhi avatīrṇamoraprabhuguṇa-dhāma[1] śrī gaura-maṇḍala-mājhehāpāniyāgrāma mahā-jñānī śūka prāyavirakta pradhāna śaivāla-pihita yenamahā-sarovara [16] vairāgya bhāvita bhakti-pūrṇakalevara nirakhi sakalalokasādhvasa mānaya[15] divya suvimalatanumahā-jyotirmaya parama samṛddhakari vidyāupārjana[14] dekhite prabhu labhilāyauvana anindya rāmendrachandrabāḍedine [13] apūrva bālaka-śobhāvyāpilabhuvane rākhilā putreranāmarāmendra-sundara[12] rāmachandra-janma kṣaṇasmarivipra-vara mugdha hailaputrarūpeyatapati-vratā[11] heriyā putrerarūpamugdhapitā-mātā devī aṅkeśobhedivyajyotimanohara[10] ājānu-lambita-bhuja puraṭa-sundara śaṅkha-ghaṇṭā jaya-dhvanideyanārī-gaṇe [9] uṭhila ānanda-rolaāchārya-bhavane dharaṇī hailadhanyaprabhu-padachumi[8] śubhaṅkarī puṣyā-aṅkekārttikīnavamī rāmachandra-rāśyāśraye vīrachandra-dine[7] budhāditya-jīva yogetuṅga-graha-gaṇe śanibāra, chābbiśadivasaparakāśa[6] āṭhāraśa sateraśakesaurāśvinamāsa mahā sādhvījaganmātāprabhurajananī[5] tāŒra patnīgaurīdevīparamapāvanī nirantara sevāparalakṣmī-nārāyaṇa[4] Śrī Guru-Praśastiḥ heri mātā pitā mane chinte anukṣaṇa [17] sannyāsī haibe putra nā rahibe ghare mahā-yogī mahā-tyāgī lakṣaṇa śarīre [18] antare ānanda, bāhye duḥkha parakāśa kotodine kailā vipra śrī vaikuṇṭha-vāsa [19] krame krame prabhu mora āpanā prakāśi svechchhāya bandhana khaṇḍi hailā sannyāsī [20] gṛha tyāgi māyāpura karilā vijaya gaurāṅga-janma bhūmi chidānandamaya [21] śrī bhaktisiddhānta sarasvatī prabhu-sthāne lailā sannyāsa dīna uddhāra kāraṇe [22] śrī bhakti-rakṣaka saṅkīrttana mūrtti dhara sei hetu guru nāma rākhilā śrīdhara [23] patita-pāvana-rūpe tridaṇḍira veśe nāma-prema vitariyā bule deśe deśe [24] dīna-hīna pāpītāpī sabāre uddhāri amṛta siñchilā viśve yena gaurahari [25] jaya jaya patita-pāvana prabhuvara nyāsī-chūḍāmaṇi bhakti rakṣaka śrīdhar [26] asaṅkhya praṇati tava pāda padme mora kṛpāya karaha nāśa karma bandha ghora [27] bhavārṇave paḍe śudhu hābuḍuvu khāi e adhame uddhāriyā deha pade ṭhāŒi [28] vandi āvirbhāva-tithi śrī kṛṣṇā-navamī yeœha dhanya hoilo prabhupāda padma chumi [29] vandi hāpāniyā grāma mahā tīrtha-maya vandi prabhu śrī upendra chandrera ālaya [30] vandi nitya bhaṭṭāchārya-kulābja-bhāskara vandi vidyā ratna putra rāmendra-sundara [31] sāvadhāne vandi mui gaurī devī mātā yāŒra aṅka ālokari prabhu prakāśitā [32] prabhura sambandha dhārī yateka sujana sānande vandanā kari sabāra charaṇa [33] sabe kṛpā kari more koro āśīrvāda Part Two – Southern Side nirvighne hauk lābha prabhura prasāda [34] (Śrī Bhakti Sundar Govinda) 49 50 Sri Samadhi Mandir Stotra Mala 2 1 by OṁViṣṇupādŚrīŚrīlaBhaktiSundarGovindaDev-GoswāmīMahārāj In GloriﬁcationofŚrīGurudev Śrī Guru-Praśastiḥ 11 10 9 8 7 6 5 4 3 Holy LandofŚrīGaura-Maṇḍal. the in Hāpāniyā Village at world this into down came Qualities, chaste wivespresent wereentranced. lap of his gracious mother, a charming Divine Radiance came forth. to his knees, the symptom of the great soul. As he curled up in the as the pious ladies triumphantly blew the conch-shell and rang the bell. kissed thelotusfeetofmyLord. she as blessed was Earth mother Kārttik, month the of day ninth appeared in. the Rāmchandra Śrī of Lord Supreme the shelter that zodiac the the of sign in same Prabhu Vīrachandra Śrī of day Lord the my chose position, highest their in stars many with Jupiter, and 26th, washisHolyDayofAdvent. mother ofmyLord. the great saintly lady, the mother of the universe. And she was the the SupremeLordandHisConsort,ŚrīLakṣmī-Nārāyaṇ. of Service Divine the in absorbed ever was he learned; superbly ‘Vidyāratna’, peacefulandmagnanimous. near thebanksofHolyRiverGangesthatpurifiesuniverse. My Divine Lord and Master, the Abode of all Transcendental Seeing their son’s beauty, mother and father, and all the the all and father, and mother beauty, son’s their Seeing the on Puṣyā star eighth the of moment auspicious the At Moon the and Mercury, and Sun the of conjunction the At the Saturday on sun, the by Āśvin of month era, śaka 1817 Devī— Gaurī Śrīmatī gracious the was wife devoted His was he line, family Bhaṭṭachārya the of sun radiant the Like Chandra Upendra Śrī Brāhmaṇas, of jewel the lived There His Form was beautiful radiant golden. His long arms reached A great joyous vibration filled the house of Āchārya Vidyāratna Vidyāratna Āchārya of house the filled vibration joyous great A ‘Nyāyaratna-Vidyāpīṭh’ was a famous place of learning, situated

12 That best of Brāhmaṇas remembered the auspicious moment of the Appearance of Lord Rāmchandra, and so it was that he named his beloved, beautiful son Śrī Rāmendra. 13 The marvellous beauty of the child pervaded the universe. And it was day by day that the spotless moon Śrī Rāmendra grew and grew. 14 All could see as he gracefully bloomed in youth, the supreme treasure of wisdom was his natural acquisition. 15 Seeing his greatly effulgent Divine Perfect Form, all were moved to offer him all respects with reverence. 16 His body, like a great lake covered by moss, was filled with Devotion and absorbed in indifference for the world. 17 Seeing the extreme detachment in his nature just like the great savant Śukadev, his mother and father began to feel a constant anxiety. 18 “Our son will be a sannyāsī, he won’t stay at home. All the symptoms of a Paramahaṁsa completely indifferent to the world are present in his body.” 19 Feeling ecstasy within yet showing sorrow outwardly, the Brāhmaṇa Śrī Upendra Chandra left the world for the Holy Abode Vaikuṇṭha. 20 Gradually, my Lord revealed himself to the world, and by his sweet will breaking all ties with the world, he became a Sannyāsī. 21 Leaving home forever he made his auspicious arrival at Māyāpur, the Divine Ecstatic Land of Śrī Gaurāṅga’s Advent. 22 Just for delivering the poor souls of this world, he accepted Sannyās from Prabhupād Śrīla Bhakti Siddhānta Saraswatī Goswāmī. 23 Because he is the Guardian of Devotion as the very embodiment of the world chanting of the Glories of the Supreme Lord, his Guru named him Śrīla Śrīdhar Mahārāj, the Lord of the highest Wealth of the soul.

24 As the saviour of the fallen, he took the mantle of the mendi- Part Two – Southern Side cant holding the triple staff, tridaṇḍa, and wandering from place to place he distributed Divine Love for the Holy Name of the Lord. 51 52 Sri Samadhi Mandir Stotra Mala 27 26 25 34 33 32 31 30 29 28 Be gracious and break my terrible mundane bondage. Be graciousandbreakmyterriblemundanebondage. Śrīdhar Rakṣak Bhakti Dev-Goswāmī Mahārāj. Śrīla Sannyāsīs, of crown-jewel the did ourLordŚrīGaurahari. as just universe the over all nectar showered he life, of conditions that I may without obstacles attain the Loving Service of my Lord. souls whohadarelationshipwithmyLord. whose lapwaseffulgentwiththemercifulAdvent ofmyLord. Śrī the lotusflowerofBhaṭṭāchāryaheritage. Sun, radiant merciful the to Ray Divine his of connection the gave who Sundar, Rāmendra is who son Divine Vidyāratna’s Upendra Śrī of Chandra Prabhu. home the of Glories the sing I pilgrimage, of Divine Grace. Your of feet lotus the kiss to blessed so was who moon, dark the soul andgranthimaplaceatyourlotusfeet. l Goy al lr t te ra Bnvln Lord, Benevolent Great the to Glory all Glory, All I sing the Glories of Hāpāniyā Village, the great place place great the Village, Hāpāniyā of Glories the sing I My countless prostrate obeisances unto your holy lotus feet. feet. lotus holy your unto obeisances prostrate countless My worst the from souls suffering and sinners the Delivering It is my prayer to you all, please be merciful and bless me me bless and merciful be please all, you to prayer my is It auspicious the all of feet the of Glories the sing I joy With Devī, Gaurī Mother of Glories the sing carefully very I Also, Chandra Upendra Śrī of Glories the sing eternally I I sing the Glories of the day of your Advent, the ninth day of I am drowning in this material ocean. Please rescue this fallen labdhvā su-durlabham idaṁ bahu-sambhavānte mānuṣyam arthadam anityam apīha dhīraḥ tūrṇaṁ yateta na pated anumṛtyu yāvan niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt (Śrīmad-Bhāgavatam 11.9.29) After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Kṛṣṇa Consciousness is generally possible only for a human being. Part Two – Southern Side 53 54 Sri Samadhi Mandir Stotra Mala in acage ofpoetry.” May youdanceandplaysingyoursong O AbodeofDivineLove–Message Relaxing calculation,fortherealmofPureDevotion Dealing thedeathblowtoscholars’manicsearch “Slashing andsmashingtheillusion vilasatu hṛdinityaṁbhaktisiddhānta-vāṇī śithilita-vidhi-rāgārādhya-rādheśa-dhānī vibudha-bahula-mṛgyā-mukti-mohānta-dārttrī nikhila-bhuvana-māyā-chinna-vicchinna-karttrī “If he were alive today he would say that I captured him captured I that say would he today alive were he “If Commentary bySrilaSridhar Maharaj: Śrīla PrabhupādaPraṇati within myheartforever.” of Śrī-Bhakti-Siddhānta, in LoveofŚrīRādhā’sLordSupreme: for liberation’sthrone; of thewholemundaneplane, (Śrīla ŚrīdharDev-Goswāmī) sa vai puṁsāṁ parodharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā suprasīdati (Śrīmad-Bhāgavatam, 1.2.6) The supreme activity to be performed for all of humanity is that activity which establishes one in devotional service to the Supreme Lord, beyond this material plane. Such devotional service activity is by nature causeless and irresistible, and gives complete satisfaction to the soul.

Commentary by Śrīla Śrīdhar Mahārāj:

Bhakti is the highest function of the soul. Our duty here must have its origin in the plane of bhakti. We must be able to read and catch and utilize that flow. We must dance in the waves of that flow. Everyone’s highest duty will be full submission to the unseen, undetectable causal power, which has no cause, no rhyme and no reason. It is automatic, eternal, and can never be opposed by any forces here. And then only will we find our soul’s greatest satisfaction. We will feel real satisfaction only when we come in touch with that most fundamental harmonious wave. Then we can feel the highest ecstasy. That is bhakti. Try to maintain Kṛṣṇa Consciousness, it is the medicine. And there is no other medicine which can produce Kṛṣṇa Consciousness, cure our disease and discover Kṛṣṇa Consciousness within us. Kṛṣṇa Consciousness is the cause of Kṛṣṇa Consciousness. And we have to get help from the devotees who have got Kṛṣṇa Consciousness within them just as from one light another candle may be lit. A candle cannot produce light from within, but it has to be lit from another candle. It is something like that. We are to awaken our buried Kṛṣṇa Consciousness by the help of another Part Two – Southern Side light. That will come to help the sleeping Kṛṣṇa Consciousness within us and our consciousness will arise from its sleep. 55 56 Sri Samadhi Mandir Stotra Mala type andhasgotconnectionwiththeeternalplane. eternal of is It finished. be cannot it but bit, little a suppressed vidyate but checked, apparently is it And Kṛṣṇa. of devotee the from comes Kṛṣṇa towards devotion or Kṛṣṇa in So the method is like that, , it won’t remain checked. For the time being it may be may it being time the For checked. remain won’t it , apratihatā eāhkaanś ’t payvy na pratyavāyo ’sti nehābhikrama-nāśo , temporarily it may be opposed or opposed be may it temporarily , sādhu-saṅga . Kṛṣṇa- bhakti , faith Śrīla Bhaktivinod-prārthanā kvāhaṁ manda matistvatī vapatitaḥ kka tvaṁ jagat pāvanaḥ bhoḥ svāmin kṛpayāparādhani chayo nūnaṁ tvayā kṣamyatām yāche ’haṁ karuṇā nidhe varamimaṁ pādābja mūle bhavat- sarva svāvadhi rādhikā dayita dāsānāṁ gaṇe ganyatām (Śrīla Śrīdhar Dev-Goswāmī, Śrīmad Bhaktivinod Viraha Daśakam: 10) Prayer in Separation of Śrīla Bhaktivinod Ṭhākur: Where am I, so lowly and fallen, and where are you, the great soul who delivers the universe! O Lord, by your grace, you are sure to forgive my offenses. O ocean of mercy, in the dust of your lotus feet I pray for just this benediction: kindly make my life successful by recommending me for admission into the group of Śrī Varṣabhānavī Dayita Dās, who is the dearmost one in your heart.

The preceding prayer to Śrīla Bhaktivinod Ṭhākur (1838-1914), the pioneer of pure devotion in the recent age, was composed within the lifetime of the author's Guru, Śrīla Bhakti Siddhānta Saraswatī Ṭhākur Goswāmī Prabhupād. Upon reading the original Sanskrit verse, Śrīla Prabhupād commented, “Now I am confdent that we have one man who is qualifed to uphold the standard of our Sampradāya (Divine Succession).” Part Two – Southern Side 57 58 Sri Samadhi Mandir Stotra Mala of Kṛṣṇais the livingentity’sultimate goal.” devotional service Pure is the living (9) entity’s occupation and means. Kṛṣṇa. (10) Pure love Lord, Supreme the from different and everything in this material cosmos is simultaneously one and entity living The (8) nature. material of influence the of free condition is liberated the in entity living the nature, marginal his to due Again, (7) energy. material the of sway the under come may energy, marginal the as situation constitutional his to due entity, living The (6) parcels. and parts separated His are ties enti living The (5) love. and relationships all of fountainhead Supreme Absolute Truth. (3) Kṛṣṇa is omnipotent. (4) He is the the is Kṛṣṇa (2) principles: nine following the expound turn in sādhyaṁ tatprītimevetyupadiśatijanān bhedābheda prakāśaṁsakalamapihareḥ tad bhinnāṁśāṁśchajīvānprakṛti-kavalitān āmnāyaḥ prāhatattvaṁharimihaparamaṁ “(1) The (Śrīla BhaktivinodṬhākur) gaurachandraḥ svayaṁsaḥ sādhanaṁ śuddhabhaktiṁ tad vimuktāṁśchabhāvāt sarva-śaktiṁ rasābdhiṁ Daśa-mūla-niryās Vedas are the principal scriptural evidence, which - The first principle presents and establishes the evidence, the bona-fide source of information. The second to eighth principles are the concepts of sambandha, as discussed in the Veda. The ninth principle points out the abhidheya principle and the tenth, the prayojana principle. These ten principles are conve- niently categorised into pramāṇa (proof, evidence) and prameya (that to be substantiated). The first, theVedic literature, is pramāṇa. The following nine, i.e. the second to tenth principles, are all in the category of prameya, that to be substantiated. Of that nine, the second, third and fourth elaborate upon the supremacy of Kṛṣṇa, the Absolute Truth. The fifth, sixth and seventh delineate the conditional position of the jīva. The eighth principle discusses the eternal relationship between Kṛṣṇa, the Supreme Lord and the living entity, jīva. This principle of simultaneous oneness and distinction, bhedābheda, must be understood and realized as the inconceivable potency of the Supreme Lord. The ninth principle illustrates bhakti as the activity of the jīva and the tenth gives the goal of such activity, Kṛṣṇa-prema.

Commentary by Śrīla Śrīdhar Mahārāj:

Here, in one verse, Śrīla Bhaktivinod Ṭhākur has given the very gist of Gauḍiya Vaiṣṇava philosophy. He says, “We are not interested in the opinion of anyone ordinary: there is no value to any opinion other than what is revealed truth.” Āmnāyaḥ means revealed truth or Scripture that is coming through a reli- able source: the Guru-paramparā, a genuine succession of Gurus. And what do they say? They enumerate these facts: Hari is all in all (harim-iha paramam). What is His nature? He is the master of all potencies (Sarva-śaktim). And He Himself is the Part Two – Southern Side ocean of rasa, ecstasy (Rasābdhim). 59 60 Sri Samadhi Mandir Stotra Mala oe ol ae ihn the within are souls some bhāvāt cha vimuktāṁś potency ( tad theinternal kavalitān of lap the in some potency, find external we the and in engrossed are souls some nature, by vibhinnaṁśa but Hari, of part ( His potency ( Svayaṁ Saḥ ( life of goal highest the is love divine that understanding the us giving ( bhaktiṁ devotion śuddha exclusive devotion, pure is Him attain to different something ( and Him with common in something has ( liberated the bhedābheda prakāśaṁ sakalam api Hareḥ svāṁśa svarūpa-śakti And the And sādhyaṁ tat prītim evety upadiśati janān Gaurachandraḥ janān upadiśati evety prītim tat sādhyaṁ , u a ata prin ( portion partial a but ), mukta en a at f i potency, His of part a means ). tad bhinnāṁśāṁś cha jīvan jīva ). Hari Himself, in the form of Gaurachandra, is Gaurachandra, of form the in Himself, Hari ). and . Some souls are liberated and some are non- are some and liberated are souls Some . -soul is not a direct part of Him, but a part of part a but Him, of part direct a not is -soul svāṁśa amukta means an means svarūpa-śakti ). Everything is a part of Hari and Hari of part a is Everything ). vibhinnāṁśa Avatār . y hi vr existence very their By ). ). Not a plenary portion n sm ae outside are some and ). And the only means , an incarnation and incarnation an , tataṣṭhā-śakti . vrtig s a is Everything ). sādhanaṁ prakṛti- And . Bhakta-vandanā śrī-śrīmad-bhagavat-padāmbuja-madhu- svādotsavaiḥ ṣaṭ-padair nikṣiptā madhu-bindavaś cha parito bhraṣṭā mukhād guñjitaiḥ yatnaiḥ kiñchid ihāhṛtaṁ nija-para- śreyo ’rthinā tan mayā bhūyo-bhūya ito rajāṁsi pada-saṁ- lagnāni teṣāṁ bhaje (Śrīla Śrīdhar Dev-Goswāmī, Śrī Śrī Prapanna-jīvanāmṛtam: 10.14) Prayer to the Lord’s devotees: The bees, intoxicated in the festival of drinking the honey of the Lord’s lotus feet, busily humming the glories of the Lord, drops of honey from their mouths fall and scatter all around; for my own divine prospect, I’ve carefully collected some of those drops herein— and thus do I worship the dust of the holy lotus feet of those saints, again and again. Part Two – Southern Side 61 62 Sri Samadhi Mandir Stotra Mala easily getthatecstasy. can we and us for nice very is This that. take can we and there, and here spill may honey some glorification, give enthusiastically glorify it with an intoxicated mood. While they relish the taste and be distributed everywhere. The devotees will take that honey and and whenever Ihaveachanceinclude itinabook. highest that of meaning the is way, this in book form. You take this and bless me.” This, in a simple presenting I am searchers, the of benefit the and benefit my For is that pot: a in them keeping and honey of drops those collecting quickly am I and world this into down come that of drops few A overflows. honey that and that take They ocean. Lord, an their glorify and chant They intoxicated. very is become and it rather honey; of drop mere a not is it and that; tasting are way glorifying very a in devotees Without caring, they are relishing that honey, dancing and crying, bhuvi viluṭhāmonaṭāmonirviśāmaḥ hari-rasa-madirā-madāti-mattā I shalltrytoexplainthemeaning. I think that this is the highest jīvanāmṛtam wrote, Mahārāj Guru “I have collected those drops of ecstasy in my Śrīla that. take easily can we and there and here spilt is ecstasy that of some so, doing while and cally, ecstati chant and dance servitors Those Kṛṣṇa. of servitors the through world transcendental the from down comes ecstasy of Hari- of intoxication the but drugs and alcohol alaṅkāra called is That intoxication. that taking are they way this in and I te ou fe o Baaā Śī ṛṇ i hny The honey. is Kṛṣṇa Śrī Bhagavān of feet lotus the “In (Śrīla RūpaGoswāmī,Padyāvalī:73) can honey the then bottle, the open to necessary is it First Commentary byŚrīlaGovindaMahārāj: śloka Hr itxcto de nt en h itxcto of intoxication the mean not does intoxication Here . . You take it and taste for yourself just what this is.” this what just yourself for taste and it take You . I have heard in my life. I am always quoting this, quoting always am I life. my in heard have I śloka śloka r Śī Prapanna-jīvanāmṛtam Śrī Śrī I have received in my life, and ad tik ht hs s the is this that think I and , Śrī Śrī Prapanna- kathā . That type That . - .

Śrī Nityānanda-vandanā śrī kṛṣṇa-prema nāmā parama sukha-mayaḥ kopyachintyaḥ padārtho yad gandhāt sajjanaughā nigama bahu-mataṁ mokṣam-apy ākṣipanti kaivalyai śvarga sevā-prada-gaṇa iti yasyāṅgataḥ prema-dātuḥ śrī nityānanda chandraṁ bhaja bhaja satataṁ gaura-kṛṣṇe pradaṁ tam (Śrīla Śrīdhar Dev-Goswāmī, Śrīman Nityānanda-dvādaśakam, 5) Pure unalloyed love for Lord Kṛṣṇa, which is inconceivable to all, embodies the most supreme and intense happiness. When the devotees of the Lord realize the joy of such love, they caste away the innumerable doctrines offered by the Vedas, including the soul’s emancipation. Lord Nityānanda openly bestows pure love, automatically including worship of the non-differentiated Brahman and service offered in Vaikuṇṭha, which is dominated by opulence and grandeur. Let us eternally worship that great personality Śrī Nityānanda-chandra, who freely grants the association of Śrī Gaurāṅgadev, who is none other than Lord Kṛṣṇa. Part Two – Southern Side 63 64 Sri Samadhi Mandir Stotra Mala difficult tounderstandandappreciatehowthisispossible. very is It door. to door from canvassed was it and Earth this to Lord Śiva cannot aspire after. That sort of wealth has been taken and Brahmā public. Lord even which that the give they magnanimously So to sweetness secret most Their give to come have highest valuethatwecan seebycalculationhere. Prabhu's position is higher because what He is delivering is Nityānanda of So the higher. even be must position His order, higher Kṛṣṇa- that give can who And fully. by available but the in position much mokṣa the by praised Kṛṣṇa- ākṣipanti Why is Śrī Nityānanda Prabhu approaching the marketplace with yad gandhātsajjanaughānigamabahu-mataṁ śrī kṛṣṇa-premanāmāparamasukha-mayaḥ valuable thereandthatisthewealthofKṛṣṇa- sukha-mayaḥ kopyachintyaḥ padārtho. reason? the is What Kṛṣṇa. to holds the highest position–that of Śrī Balarāma, Saṅkarṣana next no such scholarship, no such power, no such majesty and yet He mukti Yad gandhāt sajjanaughā nigama bahu-mataṁ mokṣam-apy mokṣam-apy ākṣipanti kopyachintyaḥ padārtho I havewrittentwolinesinŚrīNityānanda combined, Kṛṣṇa Śrī and Rādhā Śrī parties, the Both Commentary byŚrīlaŚrīdharMahārāj: , liberation. They will not care for liberation which holds so prema . If the really honest persons get a slight scent of that of scent slight a get persons honest really the If . s osdrd o e h hget tanet generally attainment highest the be to considered is Vedic , that divine love for Kṛṣṇa which has been much been has which Kṛṣṇa for love divine that , Vedic conception. But that is also thrown out hate out thrown also is that But conception. citrs te te wl as trw out throw also will they then Scriptures, Vedas . Dharma Śrī Kṛṣṇa-prema Nāmā parama Nāmā Kṛṣṇa-prema Śrī , prema, There is something highly artha and ht elh f the of wealth that prema stava kāma : . are lower are -

śrī rādhāra bhāve yini suvarṇa varaṇa sāṅgopāṅge nabadvīpe yā̐ra saṅkīrttana kalite upāsya sei kṛṣṇa-gaurahari navadhā bhaktite tā̐ra upāsanā kari (Śrīla Bhaktivinod Ṭhākur) “Taking the heart and golden effulgence of Rādhārāṇī, Kṛṣṇa appeared in the Age of Kali as Śrī Gaurahari with His eternal associates in His eternal abode of Śrī Nabadwīp Dhām for His devotional Pastimes of saṅkīrttan. Kṛṣṇa as Śrī Gaurahari is the most worshippable form of the Lord for everyone in the Age of Kali and I worship Him according to His own nine-fold practice of devotion. Part Two – Southern Side 65 66 Sri Samadhi Mandir Stotra Mala prakāśante mahātmanaḥ tasyaite kathitāhyarthāḥ yathā devetathāgurau yasya deveparābhaktir demolished thepillar, LordNṛsiṁhadev cameout. Hiraṇyakaśipu when And there.” is He “Yes. replied, Prahlād every pillar?” present this in God your centre “Is him, asked Hiraṇyakaśipu the where. saw Mahārāj be Prahlād may centre. there the point every In circumference. the is nowhere and centre the is everywhere infinite, the of conception the In from come will efforts devotional Kṛṣṇa according to our all-conscious.attentiveness our to Him. He is everywhere. is to Kṛṣṇa response because the success, So, to key the is That all our energy wherever we find a real connection with divinity. We are in search of divinity, and so, we must try to concentrate Scriptures is fully revealed.” The Guru is Kṛṣṇa’s representative. the of meaning inner the master, spiritual the and Kṛṣṇa both thespiritual in faith full to both have who souls great those To Kṛṣṇa. and devotion master unflinching is life spiritual in Lord the both in faith implicit have who souls great those “Unto automatically revealed.” of imports the all master, spiritual the and It is said in the Commentary byŚrīlaŚrīdharMahārāj: (Śvetāśvatara Upaniṣad6.23 Śvetāśvatara Upaniṣad ) , “The key to success Vedic knowledge are knowledge -

ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param tasmāt parataraṁ devi tadīyānāṁ samarchchanam (Padma Purāṇa)

Lord Śiva said to Parvatī, “The best worship of all is to the worship of the Supreme Lord Viṣṇu. But even greater than that is the worship of His devotees.”

Commentary by Śrīla Śrīdhar Mahārāj:

Once, Parvatīdevī asked Lord Śiva, “Of all kinds of worship, whose worship is best?” Then, Lord Śiva told her plainly, “The worship and devotional service of Lord Nārāyaṇ, Viṣṇu, is the highest.” Then Parvatī became a little mortified and disappointed, thinking, “But I am serving Śiva, so I hold a lower position.” Then the next line came, tasmāt parataraṁ devi tadīyānāṁ samarchchanam, “But higher than the worship of Narayan is worship of the devotees of Lord Nārāyaṇ. That is even greater than devotion to the Lord Himself.” Then, Parvati smiled, thinking, “Then I am serving the devotee of the Lord. Śiva is a devotee: vaiṣṇavānām yathā Śambhuḥ. So, I am doing the best thing.” Part Two – Southern Side 67 68 Sri Samadhi Mandir Stotra Mala mat-prāṇa-nāthas tusaevanāparaḥ yathā tathāvāvidadhātulampaṭo adarśanān marma-hatāṁkarotuvā āśliṣya vāpāda-ratāṁpinaṣṭumām we may or may not get anything, and still we want that. What is What that. want we still and anything, get not may or may we and eternity for wait to are We eternity? for adopt should we without surety that they may get even that. What is in that the process that for hanker attempt should everyone the that purity In such is fruit. there the of achievement the have necessarily not do it follow who those whereby process the in is What goal. highest our is aspiration that and it after aspire must we still but it, get not may we it, get may We possible? this is How ration. aspi best the be should hankering only why and how scrutinize, and understand, to are we So Him.” after aspire to life, of ideal Let thatseducerdowhateverhelikes- He mayevenbreakmyheart Krishna mayembracemeinlove He willalwaysbetheonlyLordofmylife. by beingindifferenttome. or tramplemeunderHisfeet. Wehr gt t r o I di ta ti i te highest the is this that admit I not or it get I “Whether Com (Bhāgavan ŚrīChaitanyadev,Śikṣāṣṭakam8) mentary byŚr īla ŚrīdharMahārāj: - that? Only if you can understand that there is such beauty in the way of the search and that to search for Śrī Kṛṣṇa is the highest beauty above all else. The exclusive search for Kṛṣṇa is a reward of its own. Virtue is a reward of its own. In that way you are to analyze, think, realize and have your satisfaction. Virtue is its own reward. I am victorious because I want that I will be rewarded— not that. I am virtuous, it is itself its purity. So of all the conceptions of all the virtues, the search for Kṛṣṇa, that is the highest virtue. In this way we are to understand what is devotion to Kṛṣṇa and who is Kṛṣṇa. This highest advice of Mahaprabhu comes to help us adjust our position. ‘You are going to be lost. There is the ocean of Kṛṣṇa consciousness and you are a drop. You are a drop and if you are thrown into that ocean, what will be your position?’ So if you accept this advice it will save you to some degree. This is the greatest medicine for the devotee. Āśliṣya vā pāda-ratāṁ pinaṣṭu mām, adarśanān marma-hatāṁ karotu vā, yathā tathā vā vidadhātu lampaṭo, mat-prāṇa-nāthas tu sa eva nāparaḥ. You have come to measure the immeasurable so always keep this in your mind. This is the principal you will always embrace. When you are out to try to connect yourself with the infinite Lord or give your anything to Him, then you must remember His infinite character. He is only one to you but He has many like you. Your only one is He but He has many to deal with. Āśliṣya vā pāda-ratāṁ pinaṣṭu, He may embrace you with much affection and adoration or you must be prepared for the opposite, the alternative. You are sticking to His feet and He is trampling you down under His feet. So cruel! You have caught hold of His holy feet with much prospect, much aspiration, with your whole heart and still you will have to see that He is trampling you. He does not care for all your attempts and affections. You are giving your best but your offerings are dishonoured hatefully. He may embrace you sometimes Part Two – Southern Side and at the same time you are prepared that His dealings may 69 70 Sri Samadhi Mandir Stotra Mala person, and He is indifferent.’ That is more intolerable for the for intolerable more is That indifferent.’ is He and person, any keep connection. He to does not like know me. won’t I am He a foreigner, that an unknown much so me neglecting is ‘He union, no is There intolerable. more is it then you to indifferent He is giving punishment then He is nearer to you but when He is When care. not may He indifference, His that? is What stances. with allyourofferings. also be so cruel to you. He will trample you under His feet along It hasgotits ownlaw. the law. Mercy is above the law and side. If you this are of such to nature. Mercy is above come law and justice may is within you then bad or good stages, different Krsna- of type real the is This circumstances. adverse all and eventualities all for prepared be must you and love real is It required. is ciple prin that to adherence unhesitating side your from but such, is right. Thehighestthingisofsuchnature. no have You claim. any make can’t you So this. is nature very in you must be prepared for that. and you for fortune highest the be to this selected have you and there is law No justice. not is it mercy, is It love. is He autocrat. Krishna- beginning. very the from it for prepared Be that. for prepared be must you but tolerate to right infrontofme.”Thatwillbegreatertroubletoyou. “This is mine, thinking, my claim, are my You right and you. it is for being all given to at another, caring without you of front in vā vidadhātu lampaṭo, this indifferenceismoreheartrendingtothem. but blessing a as punishment accept rather may They devotee. prema. A law like this is very, very rare and the nature of rarity of nature the and rare very very, is this like law A much so is It love. of law the affection, of law the is This Then there is another step higher. What is that? circum adverse more even for prepared be should You It is free and it may go anywhere and everywhere. The prema , ‘die to live’. If you can accommodate all these all accommodate can you If live’. to ‘die , He is embracing and adoring another right Prema prema prema is such. There is no justice is also above the law. means this. He is an is He this. means yathā tathā - -

Svayaṁ Bhagavān Kṛṣṇa ete chāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge (Śrīmad-Bhāgavatam 1.3.28) All of the above-mentioned incarnations are various expansions coming from the Lord. Kṛṣṇa, however, is the original Supreme Lord, Svayam Bhagavan. Age after age those various expansions manifest in the various planetary systems to protect the devotees from the activities of the demoniac.

Commentary by Śrīla Govinda Mahārāj.

Śrīla Jīva Goswāmī explained that the word ‘Bhagavān’ means bhajanīya-guṇa-viśiṣṭa: He who has the most worshippable and attractive qualities. Kṛṣṇa has the most transcendental qualities, more than the demigods and all other forms of the Lord, therefore He is the supreme form of the Supreme Lord. Kṛṣṇa’s Nāma, rūpa, guṇa, and līlā—His Name, form, fame and Pastimes—are all supreme. Part Two – Southern Side 71 72 Sri Samadhi Mandir Stotra Mala h Spee od Te moiet f rt, Consciousness Truth, of embodiment The Lord, Supreme The anādir-ādir govindaḥsarva-kāraṇa-kāraṇam īśvaraḥ paramaḥkṛṣṇaḥsachchidānandavigrahaḥ that beandtheCauseofallcauses. all of Origin the beginningless, is He Kṛṣṇa. Govinda is Joy, and (Brahma saṁhita5.1) kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (Śrī Bhāgavat) “In the age of Kali, Kṛṣṇa Himself will take the golden form of Lord Gaurāṅga to distribute His divine love and divine form through His divine Name. He distributes the Lord’s transcendental Name, fame, and everything through the saṅkīrttan-mahā- yajñā, the great sacrifice of chanting the Lord’s Holy Names in congregation. He Himself will be kṛṣṇa-varṇaṁ tviṣākṛṣṇam, He will always chant the Holy Name ‘Kṛṣṇa’ and His form will have a great golden effulgence. Saṅgopaṅgāstra pārṣadaiḥ, yajñaiḥ saṅkīrttana, with His associates and confidential compan- ions—Nityānanda Prabhu, Advaita Āchārya, Gadādhar Paṇḍit, Śrīvās Ṭhākur, etc.—He will chant, dance and engage everyone in the sacrifice of Hari-Nāma-saṅkīrttan. Yajanti hi su-medhasaḥ, and all the fortunate souls will practice the procedure He distributes and feel Kṛṣṇa-prema in their hearts.” Part Two – Southern Side 73 74 Sri Samadhi Mandir Stotra Mala sevonmukhe hijihvādau na bhavedgrāhyamindriyaiḥ ataḥ śrī-kṛṣṇa-nāmādi rspoe urne, n al hs presupposes this all and surrender, presuppose quality must be present. To be real that Vaikuṇṭha-tattva. with connect will you about everything and you, to down come qualities ( ( form His eye, the within appear; rūpa that willbeofgreathelptoyou. Nāma- to applied is that if and attitude, manifest on the tongue and then after that He can be realised fully. senses. mundane Lord’s the honour to tongue the ing the by appreciated engag also and service of mood a in Name the chanting by Only be cannot Kṛṣṇa Supreme the Lord of Pastimes and Qualities Form, Name, Holy The svayam evasphuratyadaḥ , So it is not just a question of increasing the quantity, but the Jihva serving a acquire and learn to is necessity universal the So Commentary byŚrīlaŚrīdharMahārāj: (Śrīla RūpaGoswāmī,Bhakti-rasämṛta-sindhu1.2.234) guṇa guṇa and en te oge and tongue, the means ); and in the heart, His Pastimes ( līlā . On the tongue the Lord’s Name ( Name Lord’s the tongue the On . bhakti rūpa prasādam nāmādi ); within the mind, His mind, the within ); bhajan , sevonmukha en the means , will the Lord first Lord the will , līlā , or any or , ): all these will sādhu-saṅga nāma and bhajan Nāma ) will ) sevā - . , ,

It all originates from the association of a sādhu. From the positive direction it can come to us, so we must be thankful to that positive source. The Lord is there, but His grace is coming through His agents. So His agents should be welcomed and dealt with properly. Śrīla Rupa Goswami has given a very central representation. Whatever you do, it cannot be devotion proper. One thing must be present and that is a serving attitude. Then only will it be recognised as devotion, otherwise not. It will be the repetition of mundane jugglery. So the form, that’s not the reality, but the reality is the underlying attitude, whether it is dedicated to Kṛṣṇa. That is the criterion. The generalised foundational conception of Kṛṣṇa Consciousness is given mostly in the teachings of Rūpa Goswāmī. The depth of this conception is very high and so Mahaprabhu told about Rūpa that, “He is a proper person to deal with Kṛṣṇa- līlā. So I am happily inspired to give all my good will to him. And you, Swarūp Dāmodar, you also do so. Whatever property, capital you have got, you invest it with Rūpa. He will be able to deal with it very carefully and in full.” Part Two – Southern Side 75 76 Sri Samadhi Mandir Stotra Mala tyaktānya-bhāvasya hariḥpareśaḥ sva-pāda-mūlam bhajataḥpriyasya The fully surrendered soul is always worshipping the Supreme the worshipping always is soul surrendered fully The dhunoti sarvaṁhṛdisanniviṣṭaḥ vikarma yachchotpatitaṁkathañchit reaction andimplicationforthatactivity. all removes immediately heart, soul’s soul pure that into entered has a such unknowingly, who Lord Supreme the However, activity. sinful some performs or accidentally Sometimes, ours. endeav and pursuits other all up given having exclusively, Lord (Śrīmad-Bhāgavatam 11.5.42) - dharma ki? vidvadbhiḥ sevitaḥ sadbhiḥ nityam adveṣa rāgibhiḥ hṛdayenābhyanu jñāto yo dharmas tan nibodhataḥ (Mānu Saṁhitā 2.1)

What is religion? What is dharma? Those pure saints who know the essence of the Vedas and direc- tives of Vedānta and serve that essence; who are eternally free from enviousness, anger and any bad qualities; from their hearts comes the expression of real religion and real spiritual practice. If anyone sincerely tries to follow that then they will feel the benefit of that essence in their own heart.

Commentary by Śrīla Śrīdhar Mahārāj:

What is religion proper? In the Manu-saṁhitā, Manu has given the definition of the sadhu’s dharma. Vidvadbhiḥ sevitaḥ. Vidvadbhiḥ means Veda vidhi, those who are experts in the revealed Scriptures. And what is practiced by the real saints who are indifferent to the loss and gain of this mundane world. Associate and practice with these saints. This is the second symptom. And the third Part Two – Southern Side symptom, hṛdayenābhyanu jñāto, your inner heart will come to approve with sincerity. 77 78 Sri Samadhi Mandir Stotra Mala can giveusassurancethatwearemarchingintherightway. who are well-versed in the revealed scriptures. These three things those of advices the follow and world, mundane this of gain and loss the to indifferent are heart, that saints the sincere of practices the the follow of approval inner the With realisation. tual ih hs smtm w sal prah oad spiri towards approach shall we symptoms these With - pṛthivīte yata kathā dharma-nāme chale bhāgavata kahe saba paripūrṇa chale chhala dharma chāḍi kara satya dharme mati caturvarga tyaji dhara nitya prema gati (Śrīla Bhaktivinod Ṭhākur) In this world, so many things are being told in the name of dharma or religion, but the Śrīmad-Bhāgavatam comes to tell us that all of these things are incomplete and do a disservice to what is real religion. Better to give up and leave what is passing for religion in this world and accept fully the true path of dharma, give up the four common pursuits of life, general religion, wealth accumulation, sensual pleasure and liberation, and instead accept your true dharma as a soul which is to seek out the eternal current of Kṛṣṇa-prema as your one purpose of life. Part Two – Southern Side 79 80 Sri Samadhi Mandir Stotra Mala Śraddhā kṛṣṇe bhaktikailesarva-karmakṛtahaya ‘śraddhā’-śabde—viśvāsa kahesudṛḍhaniśchaya fihu dvte s tuy lgbe addt fr h loving the for candidate eligible truly a is devotee faithful A ‘uttama’, ‘madhyama’,‘kaniṣṭha’—śraddhā-anusārī śraddhāvān janahayabhakti-adhikārī of devotionalservice. discharge the to favourable is faith Such activities. subsidiary dental loving service to Kṛṣṇa one automatically performs all a topmost devotee, an intermediate devotee or a junior devotee. as classified is one faith, one’s to According Lord. the of service (Śrī Chaitanya-charitāmṛta:Madhya-līlā,22.62) (Śrī Chaitanya-charitāmṛta:Madhya-līlā,22.64) is confident, firm faith that by rendering transcen rendering by that faith firm confident, is - Part Two – Southern Side 81 82 Sri Samadhi Mandir Stotra Mala Western Side Part Three Stotra-Mala Sri Samadhi Part Mandir 83 Foreword 84 Sri Samadhi Mandir Stotra Mala O urm Lr, f u dvto fr o wr mr stead more were You for devotion our if Lord, Supreme “O dharmārtha-kāma gatayaḥsamayapratīkṣāḥ muktiḥ svayaṁmukulitāñjalisevate’smān daivena naḥphalatidivya-kiśora-mūrttiḥ bhaktis-tvayi sthira-tarābhagavanyadisyāt tastr pesr cliaig n tanet f heaven) necessity any of should arise forthemintheserviceofYourlotusfeet).” us, (from attainment orders their in await of eagerly will fruits culminating the prayer pleasure and in (transitory maidservant); cupped preordained hands a her (like ignorance), from of form the deliverance in devotion, of fruit subsidiary concomitant a (as [ liberation of sensual and [ gain, desire religiosity, of necessity pursuits triple slightest the the for pray be to not would (there Then hearts. our within (appear) arise naturally would form adolescent Your fast, (ŚrīlaBilvamaṅgalaṬhākur,ŚrīKṛṣṇaKarṇāmṛtam,Verse107) dharma mukti , artha , because) ], , kāma , n ter eain n h form the in negation their and ], mukti il esnly ted us attend personally will bhukti -

Commentary by Śrīla Śrīdhar Mahārāj:

Śrīla Bilvamaṅgala Ṭhākur says “muktiḥ svayaṁ mukulitāñjali sevate ’sman.” If we can have bhakti proper, a drop of devotion proper in your feet, if fortunately enough we can find any connection with your young charming figure as Kṛṣṇa (divya-kiśora-mūrttiḥ), then we will get freedom from the influ- ences of the enemies, and those things like a maidservant will come to serve me. Whatever type of arrangement there is here, that can help in any way for your pleasure, then mukti will come. And dharma, artha, kāma this three-fold branch, they will await outside, and if there is anything necessary for you then they will come. The calling bell is always awaiting the time when the call will come, and they will be there. None will venture to have any aggression towards me. That is so sweet, so noble and free from all sorts of troubles. The charm, the circle, the zone, that zone is so charming, none can venture to come because they’ll be converted. So they are very careful to keep away, very careful. kṛṣṇa – surya sama; māyā haya andhakāra yāhān kṛṣṇa, tāhān nahi māyāra adhikāra (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 22.31) A little analogy, a description. What is Kṛṣṇa and what is Māyā. The sun and darkness. Kṛṣṇa is the sun and Māyā the darkness. Where there is the sun there is no darkness. But that is not sufficient. Only māyā can be detected where the sunray is getting its limit. In deep darkness one cannot ascertain what is darkness and what is light. But when the light is withdrawing there we can feel the darkness coming. What is darkness? To understand one, the help of the other is also necessary. Part Three –Western Side 85 86 Sri Samadhi Mandir Stotra Mala Therefore seeing defects colouring their nature and then treating mundane. the of faults the of touch no has form and mood nal inter their but form, body material a in themselves presenting transcendental is devotee pure the the way this In contaminated. never from is and level comes Ganges the of water the But foam. and bubbles mud, have to is water flowing of nature The śuddha-bhakti dekhitāŒresarvadāvandibe prakṛta baliyābhaktekabhunānindibe sva-bhāva varṇakārkaśyādidoṣaāra ataeva dekhiyābhakterakadākāra sva-bhāva vapuradoṣenahoyaprākṛta sei-rūpa śuddhabhaktajaḍa-dehagata gaṅgā-jala brahmatāhaitenahechyuta nīra-dharma-gata phena-paṅkāki-saṁyukta brahma-dravatvam apagachchhatinīra-dharmaiḥ gaṅgāmbhasāṁ nakhalubudbuda-phena-paṅkair na prākṛtatvamihabhaktajanasyapaśyet dṛṣṭaiḥ svabhāva-janitairvapuṣaśchadoṣair (Śrīla BhaktivinodṬhākur) Translation byŚrīlaBhaktivinodṬhākur (Śrī Rūpapāda) - them harshly is a certainly a fault. Do not offend any devotee even if they may say apparently mundane things. Always offer respects to them and see their activities as purely devotional.

Commentary by Śrīla Govinda Mahārāj:

In the sixth verse of his Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Goswāmī gave a standard and sweet explanation of our vision of a surrendered soul. Śrīla Rūpa Goswāmī smilingly said, “Oh, boy! Though you are unqualified, don’t be fickle-minded, don’t ever hesitate to give honour to the Vaiṣṇava. You must try to understand that the pure nature of the Vaiṣṇava is like the pure nature of the Ganges. Water is everywhere but Ganges water is Ganges water. Ganges water comes down from the lotus feet of Lord Viṣṇu and is fully transcendental. Ganges water is never polluted by dirty things. Many dirty things may appear in the Ganges, but Ganges water is still Ganges water—it never loses its transcendental quality. You must give honour to the Ganges in this way and you should also give honour to the Vaiṣṇava in the same way. “The Vaiṣṇava is to be considered pure the way the Ganges is always considered pure. A devotee may fall down, or you may see him fall down, but where he may fall down to and where he has gone up to, you do not know. You are only seeing him with your vision. Only up to that point are you able to see him. You do not know his actual position. And if he has pure devotion, śuddha-bhakti, you must not dishonour him and you must not make offence to him. You should always consider him pure even Part Three –Western Side if his body is filled with itching boils and diseases, or even if his behaviour appears improper.” 87 88 Sri Samadhi Mandir Stotra Mala dehināṁ kṣaṇa-bhaṅguraḥ durlabho mānuṣodeho o a odtoe su, h hmn om f ie s ey rarely very is life of form human the soul, conditioned a For vaikuṇṭha-priya-darśanam tatrāpi durlabhaṁmanye tion withtheLord’sdeardevoteesisextremelyrare. connec and association the birth, human a such achieved have who those for Even lost. be may it moment any at and attained (Śrīmad-Bhāgavatam 11.2.29) - sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham mad-anyat te na jānanti nāhaṁ tebhyo manāg api (Śrīmad-Bhāgavatam 9.4.68) Lord Kṛṣṇa said, “The pure devotees are always within the core of My heart, and I am always in the core of their hearts. My dear devotees know nothing else but Me, and I do not know anything apart from them.

Commentary by Śrīla Śrīdhar Mahārāj:

In the first verse of Śrīmad-Bhāgavatam we find: anvayād itarataś chārtheṣv abhijñaḥ svarāṭ— He is the only one who is fully aware of the purpose of His activity. Ārtheṣv abhijñaḥ, the purpose of this world is known in full only by Him and no other. And svarāṭ, He is not to give any explanation to any other entity or other party. Svarāṭ means autocrat, absolute autocrat. Whatever He will do, that is alright. Everything is for Him and He is for none.

However, thinking analytically that He is for us then we Part Three –Western Side will also think that we are for Him in some way. Ahaṁ bhakta ’paradhino—I do not know anyone but My devotee, sādhavo 89 90 Sri Samadhi Mandir Stotra Mala ant tn, ant xs idpnety f h substance. the of independently exist cannot stand, potency The cannot potency. the and substance the is That Him. for but them.” nāhaṁ tebhyo manāg api I amalso,similarlythesweetheartofthem.” heart, I am in their heart. All the saints are my sweethearts. And hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham in around-table discussion. from the ship. Swāmī Mahārāj was there and we all took our seat I had a talk with him in the Bombay Maṭh. I went to welcome him That isHegel’sargument; subject-object,both,co-existence. no object can stand, and without the object no subject can stand. fossil. the about assertion And, of where will that exist? In the subject. So, without the subject sort some be must There exist. of stage the on means black or white, hard or soft, something; and that depends point of argument of the theistic school. The fossil is there—fossil ists arecrushed. nition of a particular thing. That is the peculiarity exist where the athe cannot also, without object the subject. There must be some So, thinker, then the recog exist. cannot subject Otherwise, thought. be to something be must there then thinker, thinking, The subject-object,accordingtoHegel. whole. one into combine Both servitor. the and served The tive. bhukta potency, got has that opinion is “Substance that, the of are Āchāryas Vaiṣṇava the But potency.’ no is potency. the ‘ that without told Śāṅkara remain cannot also, substance the And So, vice versa. He is for the devotee, and the devotees are devotees the and devotee, the for is He versa. vice So, Mad-anyat te na jānanti When Bon Mahārāj, came back from preaching in the west. great a is That subject. the without exist cannot object The means subject If object. an without exist can subject No , the enjoyer and the enjoyed. The positive and the nega the and positive The enjoyed. the and enjoyer the , sraddhā brahman brahman prakṛitī-puruṣa , faith. Without the thinker no fossil can fossil no thinker the Without faith. , , and I also do not care to know anyone , no doubt— no , s h ol tig hr, n there and there, thing only the is , they do not know anyone but Me. , not , chetana puruṣa . “They are in My , conscious; but, conscious; , alone.” Puruṣa - - -

Bon Mahārāj said, “They ask so many questions that cannot be answered.” But I had some knowledge about western philosophy. I read it in the B.A. class: Hegel’s theory and others, so I challenged him, “What points cannot be answered?” Then gradually I answered. Swāmī Mahārāj was there. Then, in this point I defeated Bon Mahārāj with Hegel’s philosophy, ‘No object can exist without a subject. There must be someone to give the statement what is in the object. No object can stand independently.’ Then Swāmī Mahārāj said, “Here, the West is defeated by the East.” Something like that. That question, “No object can exist without a subject.” It is difficult to understand, but if one can understand, then he can refute the whole atheistic school. “In the primary stage of creation there was a fossil, and no consciousness.” It is very easy to say. But what is the fossil? If you have to assert something, that ‘it was so and so’ and that ‘so and so’ means a conception about that. And where does that ‘so and so’ exist? It is a conception in the subjective area. So, any existence presupposes the existence of consciousness. So, consciousness is the most original. And also consciousness has introspection, it can have an object in its own field. The ātmā can think of itself. So pure consciousness can exist independently, spirit thinking about spirit, independent of material existence. So consciousness is independent, but never matter. Part Three –Western Side 91 92 Sri Samadhi Mandir Stotra Mala “There is a hope which is sustaining me and nurturing my exis my nurturing and me sustaining is which hope a is “There prāṇair brajenachabarorubakāriṇāpi tan chetkṛpāṁmayividhāsyasinaivakiṁme kālo mayāti-gamitaḥkilasāmprataṁhi āśābharair amṛta-sindhumayaiḥkathañchit and until You take me within Your confidential camp of service.” unless Kṛṣṇa for even love no have can I but words, such utter of speak to shameful is to It Kṛṣṇa. with what disgusted even am And I else, anything me. pinching always it. is with it disgusted painful; am is I It itself, life my than me to dearer even is which Vṛndāvan, And moment. another live to grace, stand Your can’t Without I useless. be all will It life. my continue to desire no have shall I forever. prospect my lose shall I finished. more. At this moment if You do not show Your grace to me, I patience am my has reached its end. I can’t endure it But any longer. I can’t wait any alive. me keeping and of me attracting ocean is nectarine hope That times. tedious these through life my tence. With that hope I am somehow passing my days, dragging ( Śrīla RaghunāthDāsGoswāmī) -

Commentary by Śrīla Śrīdhar Mahārāj:

There is a famous śloka by Raghunāth Dās Goswāmī that gives the hope of our highest aspiration, the direction is there, what should be aspired after. This verse is a direct prayer to Śrīmatī Rādhārāṇī. It expresses a particular type of hope which is so sweet and reassuring that it is compared with an unlimited ocean of nectar. He is addressing Rādhārāṇī, āśābharaiḥ, with the great magnitude of hope and aspiration, amṛta-sindhu mayaiḥ katha- ñchit, it is made of nectar, an ocean of nectar. And I am somehow dragging my life to achieve, to reach that goal, and I am so tired, I can’t drag myself anymore. I have come to the extreme end of my patience. Almost my patience is going to be finished. I have dragged myself to such a length, with desperate energy. That ocean of nectar, I must it reach now. In this way I have dragged myself to your feet, thinking here is the ocean of nectar. But my patience has reached its last point. If at this moment you deprive me and you don’t show your grace, then I am undone. I am finished. If you do not arrange my relief by taking me into that ocean of nectar, I can’t continue my life any longer. This is the last point. My longevity, my vitality to try for this is almost finished. I have reached the final verge and a determination has also arisen in my mind, “What shall I do with this Vraja? This place is useless. And the King of Vraja, Nanda-nandana Kṛṣṇa. I don’t want Vraja, nor do I even want Kṛṣṇa, if I don’t have your grace.” This is my total determination, and to achieve this, I have come to the limit of my patience, and perhaps I shall be detached from my life at any moment. I have come to such a stage. My appeal is in this position. Please grant it.” So this verse gives us an indication of the highest achievement that should be aspired after, even at the sacrifice of

Vṛndāvan, as well as of Kṛṣṇa Himself. If we get the connection Part Three –Western Side of Kṛṣṇa, without Rādhārāṇī, we become the loser and that loss is of a categorical and great magnitude. So, without Rādhārāṇī we 93 94 Sri Samadhi Mandir Stotra Mala edr Te i i a erh o poe srie S Raghunāth So service. proper for search a is it Then leader. direct service, rather to try to earn the confidence of our service and naturally that group has a master. We are not hankering for consider ourselvestobe fortunateenough. wards. after If we should hit there with our point of comes aim, then we may realization of question The enough. fortunate be to ourselves consider may we also then that, with connect can Rūpa. Śrī and All these topics are very, Lalitā very high talks. If our aspiration of at least guidance the under and Rādhārāṇī of group the in way; this in adjustment our seek to are we plane, Autocrat, as well as harmony, beauty and love. There within that conception of the ultimate, absolute good. There we will find the but through the path of divine love we further, can no be and taken Lakṣmi-Nārāyaṇa, to to the Vaikuṇṭha, highest to us lead can stops there in Brahmaloka. Devotion guided by general scriptures that highestplane. way of affection and love. It is independent and it can take us into in after aspire to line our is that Rūpa, appreciate could Raghunāth As Rūpa-Raghunāth. so; teachings, Rūpa Goswāmī. That was clarified and exemplified by his life and of gift innate the is what clarified Raghunāth Rūpa-Raghunāth; After her comes Lalitā Devī and Śrī Rūpa Mañjarī and the others. Kṛṣṇa, thatwillbethehighestattainmentofmyfortune. to pass may you through service my that so you, serve to myself utilize I if And natural. is It capacity. that have you Kṛṣṇa, serve will You that. for aspire to imagine even never can We that. for You, even a separate relationship with Kṛṣṇa, we can never aspire be first and then others. What to speak of any other thing; without relationship with any other thing is impossible in my life. You must aspire after Kṛṣṇa with Rādhārāṇī. Otherwise you will be the loser. don’t want Kṛṣṇa. You’ll be the loser, you’ll be deceived. Only try to What is our necessity? We are members of the serving group Jñāna hs is This Dās Goswāmī prays, “Eliminating You to get an independent kolge ny ae u t a eti etn, and extent, certain a to us takes only knowlegde , ūāua bhajan rūpānuga Rdāāī en hr group. her means Rādhārāṇī . rāga-marga . That is the is That . -

boldly declared Rādhā-dāsyam to be the highest end. Each rasa has a service leader, Yaśodā-dāsyam in vatsalya-rasa or Nanda- dāsyam and we should be attentive to that. When Prabhupada Bhaktisiddhānta Saraswatī Ṭhākur used to explain this śloka, his figure was transformed into something like that of a phantom. His face would become red and full of emotion. Part Three –Western Side 95 96 Sri Samadhi Mandir Stotra Mala The divine feet of Lord Viṣṇu are like the sun above our head. our above sun the like are Viṣṇu Lord of feet divine The jyotiḥ prīti-tanuṁhiraṇya-puruṣaṁ dhāmnā svenasadānirasta-kuhakaṁ draṣṭā chakṣurivaprasāritamahā- tad viṣṇoḥparamaṁpadaṁśruti-mataṁ the serviceworld isrevealedinall of itsglory. and dissipated are activities and environment mundane the ence original transcendental form. His nature is such that by His pres his in exists he where Truth, Supreme that of abode scendental tran the is source its at effulgence that Beyond demigods. the to revealed not is effulgence this of revelation full the scriptures although revealed the the of opinion the is This eye. vigilant hanging over our head like the sun, and we are living guardian, under that grand our of eye vigilant the are feet holy His light. and effulgence full its with world this into down shines sun That (Śrīla ŚrīdharDev-Goswāmī) paśyanti taṁsūrayaḥ satyaṁ paraṁśabditaṁ sūryeva divyātatam muhyanti yatsūrayaḥ Ṛk-tātparyam - - By the divine grace of the the Golden Lord Śrī Gaurāṅga, it is possible for those demigods to see into that divine effulgence and see that Supeme Lord who is the ultimate source of the divine effulgence.

Commentary by Śrīla Govinda Mahārāj:

The original Ṛg Veda mantram is: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ divivā chakṣur ātataṁ viṣṇor yat paramaṁ padam It is called Ṛg mantra and Śrīla Guru Mahārāj has enhanced that Ṛg mantra. This line is especially significant: jyotiḥ prīti-tanuṁ hiraṇya-puruṣaṁ. Effulgence and love — heart and halo — has taken form as Śrī Chaitanya Mahāprabhu. This sort of revelation is Guru Mahārāja’s miracle! So many pundits can understand the Sanskrit language but from within the Sanskrit, everyone cannot extract the gist of ecstasy. This is a fact. In the Upaniṣad it is said very clearly, nāyam ātmā pravachanena labhyo na medhayā na bahunā śrutena. You know so many things—maybe. You may have so much intelligence (medha), but you will not understand. Without the grace of Nityānanda Prabhu, without the grace of Baladev, you cannot understand anything. But when Kṛṣṇa in the form of guru will give this mantram to you and you will meditate with your own existence, then you must understand (yam evaiṣa vṛṇute tena labhyas). There is no doubt. But everywhere people are plagued by doubt and questions. Therefore everywhere there is so much difficulty. But He will reveal himself to whom He chooses (tasyaiṣa ātmā vivṛṇute Part Three –Western Side 97 98 Sri Samadhi Mandir Stotra Mala eios Te ae eig bt eios a nvr e that see never can demigods but seeing, are They demigods. of meaning Vedas see whoseeyesareblindedbythedustofmaterialconception? dekhite pāibe ( to see the Sun. If we do not have a pair of eyes, how will we see? tanuṁ svām mercy myLord.” Your without blind is existence whole my but verbally, or tally, men bodily, only not is It misguided. am I that for And glories. Your about bit little a even understand cannot I concerned am I as far as But talk. them let — Krishna’ know ‘I say, who “Those vaibhavaṁ tavago-charaḥ manaso vapuṣovācho kiṁ bahūktyānameprabho jānanta evajānantu Brahmā himselfagrees: but this saying am I only that Not fact. a is This see. cannot also Without the mercy of Nityānanda Prabhu, even the gods ( Jyotiḥ prīti-tanum’s reality, higher andhi bhuti chakṣu yāra viṣaya dhulite, kemone se para tattva para se kemone dhulite, viṣaya yāra chakṣu bhuti andhi (Śrīmad-Bhāgavatam: 10.14.38) word the used Mahārāj Guru the , ). It is as if we have no eyes! Like owls, who don’t like sūrayaḥ Upaniṣads ). This is a Bengali expression. Which way will one will way Which expression. Bengali a is This ). hiraṇya-puruṣaḥ mercy — without the mercy of Mahāprabhu. as “the vision of the gods.” the of vision “the as Bt uu aāā hs o gvn the given not has Mahārāj Guru But . wtot h mry f whom? of mercy the without , sūrayaḥ only to honour the honour to only Sūrayaḥ sūrayaḥ means - ) kṛṣṇa-bhakti-janma-mūla haya ‘sādhu-saṅga’ kṛṣṇa-prema janme, tiŒho punaḥ mukhya aṅga (Śrī Chaitanya Charitāmṛta: Madhya, 22.83) The root cause of devotion to Lord Kṛṣṇa is association with Kṛṣṇa’s devotees. Even at the onset of Kṛṣṇa-prema, association with devotees is essential. It is an indispensible necessity at every stage.

’sādhu-saṅga’, ‘sādhu-saṅga’—sarva-śāstre kaya lava-mātra sādhu-saṅge sarva-siddhi haya (Śrī Chaitanya Charitāmṛta: Madhya, 22.54) It is the declaration of all the Scriptures to associate again and again with the devotees of the Lord. Even a moment’s association with such devotees can give one all success in life. Part Three –Western Side 99 100 Sri Samadhi Mandir Stotra Mala My only desire is to chant the Holy Name of Kṛṣṇa and to asso saṁsāra jiniteārakonavastunāi ‘sādhu-saṅge kṛṣṇa-nāma’—ei-mātrachāi I bear the responsibility of acquiring and protecting the necessi the protecting and acquiring of responsibility the bear I yoga-kṣemaṁ vahāmyaham teṣāṁ nityābhiyuktānāṁ ye janāḥparyupāsate ananyāś chintayantomāṁ order toconquerthismaterialoceanofillusion. in necessity other no is There devotees. Kṛṣṇa’s Lord with ciate thought ofMe,andwho worshipMeinallrespects. in absorbed always are who devotees dependent fully My of ties (Jagadānanda Paṇḍita,Prema-vivarta6.13) (Śrīmad Bhagavad-gītā9.22) - - api chet su-durāchāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ (Śrīmad Bhagavad-gītā 9.30) If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect.

kṣipraṁ bhavati dharmātmā śaśvach-chhāntiṁ nigachchhati kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (Śrīmad Bhagavad-gītā 9.31) He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kuntī, declare to the world that My devotee is never vanquished. Anyone who declares this swiftly becomes virtuous and attains eternal joy. Part Three –Western Side 101 102 Sri Samadhi Mandir Stotra Mala lotus feetofthemoonlikeLordChaitanya.” the to attachment loving develop only Please away. throw far all them and learned have you things great these all now take But please great. so and intelligent so are you Sir, learned “Oh exclaim, I feet your at falling and mouth my in straw a Taking chaitanya-chandra-charaṇe kurutānurāgam he sādhavaḥsakalamevavihāyadūrāt kṛtvā cakāku-śatametadahaṁbravīmi dante nidhāyatṛṇakaṁpadayornipatya (Śrīla PrabodhānandaSaraswatīpāda) Śrī Gāyatrī-Nirgalitārtham bhvādes tat savitur vareṇya-vihitam kṣetra-jña sevyārthakaṁ bhargo jyotir-achintya-līlana-sudhai- kārādhanā-śrī-puram devasya dyuti-sundaraika-puruṣa- syārādhya-dhī preṣiṇaḥ gāyatrī-muralīṣṭa-kīrttana-dhanaṁ rādhā-padaṁ dhīmahi (Śrīla Śrīdhar Dev-Goswāmī) Part Three –Western Side 103 104 Sri Samadhi Mandir Stotra Mala Bhvādes bhvādes tatsaviturvareṇya-vihitamkṣetra-jñasevyārthakaṁ Bhargo bhargo jyotir-achintya-līlana-sudhaikārādhanā-śrī-puram word the of purport and meaning inner the is then, What, bhargo vaivṛsabhānujātma-vibhavaikārādhanā-śrī-puram and fullwithserviceactivitythatsatisfiesoneall. ‘ is beyond the soul, unto which the soul must offer itself. That world and worshippable mental plane and subtle world of plane. material where we are currently. Above this this is of experience physical of stages and filledwith inconceivablywonderful Pastimes. abode ofherbeautifulservice isthewhole town ( whole the and Rādhārāṇī of gist very The extension. outer the self.” word bhānu word the selected I So Vṛṣabhānu. of daughter the is Rādhārāṇī bhargo material experienceandallowingustoseesomanythings. our of world this illuminating is soul the for soul, the means it ‘ word the in summarised all are These decision. and intelligence of world the sevyārthakam eod h su i ‘ is soul the Beyond Commentary byŚrīlaŚrīdharMahārāj: vaibhava . To represent her personal extended self, I have given the Prabhava śrī-puram ? is a purely nectarean land that is brilliant and effulgent and brilliant is that land nectarean purely a is means ‘ means Bhānu tat . Vaibhava s h cnrl ersnain and representation central the is ’. en te u, r wo hw u b light.” by us shows “who or sun, the means ) of her beautiful service, that is, the country, the ’, it is a plane that is to be served, a place rich place a served, be to is that plane a is it ’, bhur Savitur vareṇya-vihitam , bhuvaḥ means, “what comes out,” or “extended means ‘that which illumines’ and here and illumines’ which ‘that means svarūpa-śakti vareṇya-vihitaṁ , svaḥ karma ees o wrd ht is that world a to refers etc.’ which are the various the are which etc.’ bhuvaḥ is her extended self. The self. extended her is . Then above that is svarūpa-śakti svarūpa-śakti which refers to the ’. Vareṇya vaibhava s Śrīmatī is . means Bhur svaḥ is is bhargo dhāma-taraṅga-khelana-sudhaikārādhanā-śrī-puram Bhargo is a purely spiritual land where wave after wave of nectarean playful Pastimes are going on eternally. bhargo dhāma-sadā nirasta-kuhakaṁ prajñāna-līlā-puram Bhargo is the divine abode whose pristine glory is so great that by its own ray, all misconceptions and other interests are brushed aside in favour of the superior sweet Pastimes of that world. devasyāmṛta-rūpa-līla-rasadherārādha-dhīḥ preriṇaḥ And that energy—bhargo—belongs to whom? It belongs to deva. What is the meaning of the word deva? Deva means “who is beautiful and playful,” that is, Rasarāj, Śrī Kṛṣṇa: Reality the Beautiful. He is not a nondifferentiated substance, but is full of līla, Pastimes. Deva means Pastimes and beauty combined, and this means Kṛṣṇa. So devasyāmṛta-rūpa-līla-rasa, refers to the nectarean form of Kṛṣṇa who eternally plays in unlimited sweet Pastimes. The word dhi is derived from the word buddhi, which generally means that which we cultivate with the help of our intelligence. But here, dhi is a reference to that venerable intelligence which descends into our plane to help us cultivate service. So dhīmahi does not mean abstract meditation, but devotional service. And that service will give ‘preriṇaḥ’ or forceful inspiration to further pursue the sweet service of the Lord. devasyāmṛta-rūpa-līla-puruṣasyārādha-dhī preṣiṇaḥ Here puruṣasyārādha-dhī means worship and devotional service unto the Supreme Person, puruṣa, and by that service ‘preṣiṇaḥ’ or further inspiration and encouragement comes to push us further. devasya dyuti-sundaraika-puruṣasyārādhya-dhī preṣiṇaḥ Deva Kṛṣṇa is beauty personified and His transcendental effulgent supreme personal firm is to be worshipped and served with devotion and by that service the remuneration will be the encour- Part Three –Western Side agement to further dive deep into Reality the Beautiful. 105 106 Sri Samadhi Mandir Stotra Mala h ra maig n proe f āar ws rahd and preached was Gāyatrī of purpose and meaning real The gāyatrī-gaditaṁ mahāprabhu-mataṁ rādhā-padaṁ dhīmahi The gāyatrī-muralīṣṭa-kīrttana-dhanaṁ rādhā-padaṁdhīmahi meaning of the Gāyatrī mantra has been drawn to Rādhā- and to obey her—that is the service of Śrī Rādhā. In this way, the ourselves in her service, under her order—to accept her direction engage to try to So area. serving whole the representing mainly is She orders. her obey to feet, mindful lotus Rādhārāṇī’s be Śrīmatī to about us excite will mantra Gāyatrī suggestion The Rādhārāṇī. the of accept Rādhārāṇī—to Śrīmatī of service the in And service. ourselves surrender to be our must service Our in service? our is what us engaging and us reminding is mantra, All other services are represented fully in Rādhikā. Like branches dhīrārādhanam evanānyadititadrādhā-padaṁ dhīmahi Gāyatrī mantra. the through expressed is sound this and position transcendental lotus feet of Śrīmatī Rādhārāṇī, her service, her qualities and her ( Kṛṣṇa of flute the that she representstheentireservingattitude. all of combination the they are all part of her. the Lord’sservantsintheirrespectiveduties. shall find that the sweet sound of Kṛṣṇa’s flute helps to engage all Vṛndāvan and the flute- with Mahāprabhu comes to mean Kṛṣṇa- So position. serving highest our The goal. highest the towards saṅkīrttan us improves also it and sung, means also deliverance, for song the of glories the is Rādhā- that and Mahāprabhu Śrīman by distributed īṣṭa-kīrttan-dhanam The flute-song of Śrī Kṛṣṇa, expressed as theGāyatrī as expressed Kṛṣṇa, Śrī of flute-song The dāsyam f r Catna aārbu lo entts s in us reinstates also Mahāprabhu Chaitanya Śrī of te evtd o Śīaī āhrṇ. Gāyatrī, Rādhārāṇī. Śrīmatī of servitude the , rasas Madhura rasa kīrttan r h tasedna sud vibration sound transcendental the or Murali . Śrīmatī Rādhārāṇī is Mahābhāva— is Rādhārāṇī Śrīmatī . . And when we enter Vṛndāvan, we ) always makes is to glorify the glorify to is makes always ) brahma-gāyatrī is the chief or saṅkīrttan kīrttan . Then it reaches . n connection in Kīrttan mukhya-rasa dāsyam. is also is , Commentary by Śrīla Govinda Mahārāj:

Gāyatrī means, “Sing and you will get liberation!” (ganāt trāyate iti gāyatrī). Such a very nice style! “Dance, sing, and you will get liberation!” This is Gāyatrī—ganāt trāyate. No one anywhere, at any time, has explained the transcendental vibration form of the Lord in this way. No religion says, “Chant, dance and get liberation!” And what is the form of that song? Muralī means the flute of Kṛṣṇa, the sound that comes out of the flute of Kṛṣṇa (muralīṣṭa-kīrttana-dhanam). Kṛṣṇa’s flute is singing. Flutes are for singing, not for blasting, not for making violence. The sweet sound of Kṛṣṇa’s flute brings peace to the heart. And what is the flute singing? It has some target. When we sing, we have some object in mind. We also employ rhythm and metre. The flute has a regulator and that metre is—the name of Rādhārāṇī. No other sound is coming out from the flute, only, “Rādhe, Rādhe, Rādhe, Rādhe, Rādhe!” Only this sound is coming—in a variety of ways. We can conceive something in this regard from studying the life and character of Raghunāth Dās Goswāmī. Every day Dās Goswāmī is singing, rādhe vṛndāvana-vilāsinī rādhe rādhe rādhe kānu-mano mohinī rādhe rādhe rādhe āṣṭa-sakhīra śiromani rādhe rādhe In this song every verse concludes with, “Rādhe Rādhe!” Every day this is sung in the Rādhā Dāmodar Temple. When Prabhupād Saraswatī Ṭhākur first met Gaura Kiśor Dās Bābāji, Bābāji Mahārāj was singing this song. And always singing this song, whether walking in the road or sitting in bhajan, he was always singing this song. This sound is the only song coming from the

flute of Lord Kṛṣṇa. The sound manifestation of its divine influ- Part Three –Western Side ence spreads over the entire transcendental and mundane worlds. This understanding we get from the description of Rāsa-līlā in 107 108 Sri Samadhi Mandir Stotra Mala Is this the clarion call or what? We are sleeping on the lap of lap the on sleeping are We what? or call clarion the this Is koto nidrājāomāyā-piśacīrakole jīv jago,jagogaurachāŒdabole stand thisthroughBhaktivinodṬhākur: ( souls all of property real the is call this And for semble Śrīmad-Bhāgavatam dhanam sankīrttanam kīrttan of kind that out, comes heart their devotees, of gathering a in one does alone may be called saṅkīrttan the Hare Kṛṣṇa Mahāmantra or any devotional song as spiritual existence. entire the sustains service of mood sweet supreme Rādhārāṇī’s rasa vātsalya rasa, sakhya ( guardian parent, friend, active—servant, rasa rasa, rasas but all Māyā in ignorance but the clarion call is coming, “Wake up!” “Wake coming, is call clarion the but ignorance in Māyā Kṛṣṇa isalwaysandonlythinkingofher. extensively with her associates. She is known as Rādhārāṇī. And his Divine Potency. She is serving Kṛṣṇa wholeheartedly and very (Rādhā Rādhārāṇī Śrīmati of (service) feet its lotus the sound, with connection in of that realized is wealth, gist flute—the Kṛṣṇa’s of song the The Ṭhākur, Kṛṣṇa.” for is love Now get Kṛṣṇa. to Śrī time for the search the begin and arise up, ‘Wake say, Upaniṣads The anan al ait o siiul eainhp passive, relationship: spiritual of variety all maintains h principal the are also maintained by maintained also are Gāyatrī-muralīṣṭa-kīrttana-dhanaṁ. The sound of Kṛṣṇa’s flute not only regulates Here Guru Mahārāj has specifically mentioned specifically has Mahārāj Guru Here is called rasa . Kīrttan . But there is a little difference between the two. What two. the between difference little a is there But . . In Rāsa-līlā ). madhura rasa saṅkīrttan isnot onlyrecommended for everyone, butitis rasa Frt ṛṇ cls l o the of all calls Kṛṣṇa First . by playing his flute. It is the clarion call. the clarion is It flute. his playing by tiṭaa ārt pāy vrṇ nibodhata varaṇ prāpya jāgrata uttiṣṭhata rm hc all which from ( bahubhir militva yat kīrttanam tad eva . aneac mas preservation. means Maintenance ). Dāsyam Rādhārāṇīisthechief,butallother kīrttan madhura rasa madhura ). Krishna is only attracted to attracted only is Krishna ). . But saṅkīrttan means when, eeal w rfr to refer we Generally Upaniṣads rasa śānta rasa, dāsya rasa, dāsya rasa, śānta . Madhura rasa Madhura springs. jīvas Bhaktivinod , madhura rasa ). We under We ). Gopīs kīrttan Madhura kīrttana- o as to is or ādi - - ,

the wealth of our life, because through kīrttan we get entrance into the Rāsa-līlā—divine play with Kṛṣṇa, Rādhārāṇī, the Vraja Gopīs—playing, singing, dancing. And this is the wealth of liberated jīva-souls. Guru Mahārāj says not only kīrttan but kīrttana dhanam. The flute is not a bamboo stick or something made out of metal. It is alive. This means it is a conscious living being (chetana). Everyone in the transcendental and material world has free will, this freedom Kṛṣṇa has given to everyone. The body of the flute is a form of consciousness. He has desires and free will like any being, but he is using his freedom for this inconceivable service to Lord Kṛṣṇa. The flute’s ecstasy is in singing the song of the lotus feet of Rādhārāṇī (Rādhā Dāsyam). sakhi murali viśāla-chchhidra-jālena pūrṇā laghur ati-kaṭhinā tvaṁ granthilā nīrasāsi tad api bhajasi śaśvach chumbanānanda-sāndraṁ hari-kara-parirambhaṁ kena puṇyodayena (Śrīla Rūpa Goswāmī, Vidagdha Mādhava) Hey flute-friend, what sort of good things have you done that such a hard, dry piece of bamboo like you, with more faults (knots) than holes, enjoys being squeezed by Kṛṣṇa’s lotus hands and tastes an endless stream of nectar from his kiss? Rūpa Goswāmī Prabhu’s śloka praises the flute. The flute has its own life which is dedicated to this most desirable and palatable song (īṣṭa-kīrttana-dhanam). More than that I cannot express in English. But I can see in the eyes. Cannot express —maybe. But it is true, what the flute is playing, that is written everywhere. He is playing the name of the Supreme Servitor of Lord Kṛṣṇa. The Supreme Servitor Form of Lord Kṛṣṇa is Śrīmatī Rādhārāṇī. It is fully described in Garga Saṁhitā. I have seen yesterday

maybe—I am opening and getting. This is the mercy of Guru Part Three –Western Side Mahārāj. Standing in the ārati and seeing the Maṭh logo above the Deities, my brain starts working. Brain is material and matter 109 110 Sri Samadhi Mandir Stotra Mala are hiding, whyare youexposing that?” the of all What giving? you are why mantra, Gāyatrī of explanation an such given anyone has “Nowhere asked, I life all within him, but he didn’t have anyone to tell. Finally in his last is it Actually, things. new discovering continually Mahārāj Guru saw we days final his In Mahārāj. Guru like explanation an given has one No world. conscious material world—this conscious the in this like anything given has one no And mantra. Gāyatrī the wealth in the pot of Rādhārāṇī and tastes her mood of devotion. wealth his all keeps Kṛṣṇa So spoiled. be will all Otherwise, his tasting. and keeping is Kṛṣṇa pot that In Rādhārāṇī. is pot The of ocean infinite that contain can who Kṛṣṇa is the emporium of all exchange fully can she Only Rādhārāṇī. upon Gāyatrī mantra. is the extraordinary meaning Śrīla Guru Mahārāj has given of the This Rādhārāṇī. of service the in one engage forcefully and tion nature is like that: to capture the mantram’s The forcefully. inspiration—inspiring Forceful tion? chodanam tion is tion mantrams: Gāyatrī dhīmahi in most present are words Two literature. Rādhārāṇī (Rādhā I of feet lotus the of song the sings flute Kṛṣṇa’s is: Mahārāj Guru Śrīla grace by revealed as Mahārāj’s Gāyatrī of Guru meaning The Śrīla hopeful. very by am So Gurudeva. of grace by the possible is everything but transcendental, the touch cannot Bhagavad-gītā Vedas ( mantram willpressureustoserveRādhārāṇī. chodanam hs s h epaain rl Gr Mhrj a gvn of given has Mahārāj Guru Śrīla explanation the is This depends Vṛndāvan Goloka in play Absolute’s Sweet The e ed o nw h siiul euain ad injunctions and regulations spiritual the know to need We word The , Upaniṣads prachodayāt and means — pratichodanam prachodayāt is smṛti , dhīmahi Bhagavad-gītā Dāsyam preraṇa . It’s not that we will only meditate, but the but meditate, only will we that not It’s . and n āar i vr fmu i Sanskrit in famous very is Gāyatrī in . The concluding word of the medita the of word concluding The . śruti isiain. ht id f inspira of kind What (inspiration). ). ). That scriptural advice is found in the rasas is , Vedānta Mahābhārata jīva ( akhila-rasāmṛta-mūrttiḥ soul’s mind through inspira , rasa Upaniṣads ? Who is the pot? the is Who ? etc. rasa Śruti etc. with Kṛṣṇa. with and But here Āchāryas Smṛti ), but - - - :

Within Gāyatrī mantram, within Ṛg mantram—Guru Mahārāj revealed everything. I have taken six explanations. I chose from there—and four I have taken specifically. But it is especially my desire that I shall take this one: dhīrārādhanam eva nānyad iti tad rādhā-padaṁ dhīmahi. Buddhi—dhi. Buddhi— where will go buddhi? There are two kinds of intelligence: one parā and one aparā. Aparā intelligence is always serving the Lord. Then dhīrārādhanam eva nānyad iti, without serving the Lord, no other conception exists. That is Guru Mahārāj’s vākya, meaning, explanation. But I have taken, gāyatrī-gaditaṁ mahāprabhu- mataṁ, where it is a little hidden (rādhā-padam dhīmahi). Part Three –Western Side 111 112 Sri Samadhi Mandir Stotra Mala asti hyekomahānguṇaḥ kaler-doṣa-nidhe rājann Oh dear King! This Age of Kali is an ocean of faults and bad qual mukta-bandhaḥ paraṁvrajet kīrttanād evakṛṣṇasya from thismundaneworldandattaintheLord’sSupremeabode. chanting the Holy Name of Kṛṣṇa, a person can become liberated ities, but it has one redeeming, great quality. Simply by constantly (Śrīmad-Bhāgavatam 12.3.51) - na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava na svādhyāyas tapas tyāgo yathā bhaktir mamorjjitā (Śrīmad-Bhāgavatam 11.14.20) Lord Kṛṣṇa said, “Oh Uddhava, I am not attained by the mystic yoga path, nor by pursuing the Sāṅkhya philosophy, nor by following one’s dharma within the varnāśrama system, nor by studying the Vedic scriptures, nor by the practice of austerity or renunciation; only those who have developed firm devotion attain Me.” Part Three –Western Side 113 114 Sri Samadhi Mandir Stotra Mala ae f rsn js oc, hte wt fih r vn with even or faith with neglect, theHolyNameatonceoffersthatperson liberation.” whether once, just Krishna of Name the and sweet the of sweetest the is Kṛṣṇa of Name Holy “The bhṛgu-vara nara-mātraṁtārayetkṛṣṇa-nāma sakṛd apiparigītaṁśraddhayāhelayāvā sakala-nigama-vallī-sat-phalaṁ chit-svarūpam madhura-madhuram etanmaṅgalaṁmaṅgalānāṁ scendental formofKrishnaashisdivineName. tran conscious the is fruit that and fruit, nectarean bears that The auspicious. everything of auspicious most bs o te hg dnsy Wovr hns h Holy the chants Whoever dynasty, Bhṛgu the of best O (Skanda-Purāṇa, Prabhāsa-khaṇḍa) Vedas are a vine a are - virachaya mayi daṇḍaṁ dīna-bandho dayāmvā gatir ihana bhavattaḥ kāchidanyā mamāsti nipatatu śatakoṭīr nibharaṁ vā navāmbha- stadapi kilapayodaḥ stūyate chātakena (Śrīla Rūpa Goswāmī) Oh My Lord, Oh friend of the fallen! You may punish me or you may give me your mercy, but you are my only goal and I do not want a connection with anything else, just as the Chātaka bird always prays to the raincloud, whether that cloud is sending a thunderbolt or cooling rain.

Commentary by Śrīla Śrīdhar Mahārāj:

The bird known as chātaka always looks above for rain- water, but it will never take any water from the ground even if there is an abundance there. He waits only for whatever water will come from above. Sufficient rain may come, or thunder may come, yet he will not take even a single drop from the earth.

Our attitude should be like that. We must follow whatever instruc- Part Three –Western Side tion and direction comes from above, and never try to fulfill any plan from the mundane world. 115 116 Sri Samadhi Mandir Stotra Mala to approachwiththisidea. to live. He is for Himself and we are for Himself. This is healthy, or spirit we angry are to march on with no be other alternative, do or die, may die He Him. this With favourable. and gracious kind, be may he or apathetic, by attracted be bonafide to our is So everything. connection of attraction of centre the is He e ae o te atraie u t sac atr Kṛṣṇa. after search to but alternative other no have We

Part Three –Western Side 117

Sri Samadhi Mandir Stotra-Mala

Part Four Part NorthernFour– Side 120 Sri Samadhi Mandir Stotra Mala Nectarean topics of You, Oh Lord, give life to the souls suffering bhuvi gṛṇantiyebhūri-dājanāḥ śravaṇa-maṅgalaṁ śrīmadātataṁ kavibhir īḍitaṁkalmaṣāpaham tava kathāmṛtaṁtapta-jīvanaṁ them allovertheworld. and souls distribute these nectarean topics by chanting potency and preaching spiritual all magnanimous Supremely auspicious. supremely is them with hearing endowed are They sinful reactions. all away drive descriptions Such world. mundane the in (Śrīmad-Bhāgavatam: 10.31.9) yad brahma-sākṣāt-kṛti-niṣṭhayāpi vināśamāyāti vinā na bhogaiḥ apaiti nāma! sphuraṇena tatte prārabdha-karmeti virauti vedaḥ (Śrīla Rūpa Goswāmī, Śrī Kṛṣṇa-nāmāṣṭakam) O Holy Name! The seeds from which sin sprouts within the heart are not burned to ashes by realization of Brahman or by constant meditation on eternal consciousness. But, O Holy Name, as soon as You appear on the tongue of a sincere chanter, all the karmic seeds of sin are burned to ashes. Thus all sinful reactions, past, present and future are finished. This is proclaimed by theVedas .

Commentary by Śrīla Śrīdhar Mahārāj:

Many of the Smarta section and Śaṅkarite interpreters, and some of the Madhva school also, hold that by chanting the Holy Name of the Lord, Harinām, the purification of the subtle body is effected, but the karma which is destined to be suffered or enjoyed in this particular body cannot be purified by Harināma or anything else. Part Four – Northern Side Karma or the action that we have done in our previous life is classified: aprārabdha-phalaṁ pāpaṁ, kūṭaṁ bījaṁ 121 122 Sri Samadhi Mandir Stotra Mala means ‘that which has already begun,’ and begun,’ already has which ‘that means future. the in experienced be to deposited is which and body; this in suffered or enjoyed be to Viṣṇu.” Lord Supreme the for devotion ( to attached sively as known phalonmukha sin of types four “The viṣṇu-bhakti-ratātmanām pralīyeta, krameṇaiva phalonmukham, have toundergo them. not may we and activity, good our by finished be may future the for reserved are be that reactions cannot And hand. body of out is this It changed. in experienced be to begun already has Vedic their satisfaction in this body. These are the divisions. The general demanding. are They soon. very realization their achieve to waiting are that type of plant it which will produce; know and and seed particular a identify can We clear. more will graduallymanifestanddemanditssatisfaction. kūṭam So process. microscopic a by magnified be must they naked but the eye, by read be cannot they that tiny so are letters The where the letters of the book cannot be read by the ordinary eye. present inamicroscopicway.Theyareundetectabletous. there, contained results and actions the read cannot We action.’ sindhu his in quotations, Scriptural various with and from manifest to unmanifest are classified in three: progress of stages The future.’ the for reserved been has which Padma Purāṇa phalonmukham scholars are of the opinion that opinion the of are scholars We can find this discussed in detail by Śrīla Rūpa Goswāmī, Prārabdha In the stage of Bījam library a preserving are they Japan in that told are We is that which is undetectable, like a plane of action, that action, of plane a like undetectable, is which that is . Kūṭam or ‘seed’ means something which is more detectable, r gauly rdctd o pros exclu persons for eradicated gradually are en ‘h udtcal prin f u past our of portion undetectable ‘the means ) is the is . prārabdha karma or action which has been attached been has which action or , the previous actions have reached phalonmukham aprārabdha prārabdha Śrī-Bhakti-rasāmṛta- aprārabdha aprārabdha refers to actions , or that which that or kūṭa kūṭam , Prārabdha bīja is ‘that is is that is , bījam and - .

But the Gauḍīya Vaiṣṇava school says that this prārabdha can also be removed. What is already destined to be experienced in this body can also be removed by Harinām, and by no other means. Only Kṛṣṇa-nāma, Harinām, can purify one from that which is already begun to be experienced in this body. He may be purified. A śudra or mlechchha properly taking Harinām may be converted to Brāhmanism. It is possible by Harinām. The Gauḍīya school has given quotations from different places, and by analysis of the meaning of those quotations it holds that one may be free from the prārabdha-karma which has already begun to be experienced in this life. bhaktyāham ekayā grāhyaḥ, śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā, śva-pākān api sambhavāt (Śrīmad-Bhāgavatam, 11.14.21) “I, the Supreme Lord and the most beloved, am attainable by the pure saints, by virtue of the potency of their exclusive devotion born of faith (śraddhā). Exclusive devotion in Me puri- fies even the lowest outcasts known as Chāṇḍalas.” Śva means dog. Even the dog-eaters, that is, the lower section, can also be purified from their lower birth. Another verse in the same line of thought is this: yan-nāmadheya-śravaṇānukīrtanād yat-prahvaṇād yat-smaraṇād api kvacit śvādo ’pi sadyaḥ savanāya kalpate kutaḥ punas te bhagavan nu darśanāt (Śrīmad-Bhāgavatam, 3.33.6) Devahuti said, “O Lord, if he just hears Your Name, then chants it, offers you obeisances and remembers You, even a person born as a dog-eating outcast instantly becomes eligible to perform the Soma sacrifice; to say nothing of the purification of Part Four – Northern Side those who see You directly.” 123 124 Sri Samadhi Mandir Stotra Mala person’s that When difference? little the is What commentary. own his means ‘a little difference.’ So here, Śrīla Jīva Goswāmī has given canperform Brāhmaṇas.’ the for he only reserved is which sacrifice the that astandard such to purified becomes ‘he less. little has gone, the person becomes like Indra, but not Indra proper, a ately purified by taking the Name of the Lord. When the also comes to somewhatenhancehis position. appreciation subservient university some student’s but all-important, The is scholarship him. help to comes that scholarship may win a university scholarship, and there may also be a district one example, For degree. greater a to him help to given also is the be necessary. the Brāhminicalactivities. all for eligible become will he him to conferred is thread sacred the when and boy; Brāhmaṇa a be to considered is he purified, course—the of way, proper a in worship oftheDeity can perform the is given, he gets the recognition of a bona fide Brāhmaṇa and he boy; and again when that Gāyatrī he should be considered to have reached the stage of a Brāhmaṇa the Brāhmaṇa. not and boy, Brāhmaṇa the of stage the reaches he Now, boy. puri Brāhmaṇa the Only are samskāra? the for they fit be will samskāra who But fied. by but impure, is everyone birth by necessary. is ceremony) (purificatory yajña Brāhmaṇa the perform to allowed not is boy The Brāhmaṇa. a Gayatri until and unless he is given the sacred thread. A thread. sacred the given is he unless and until This is the scientific position. So the with So He may have come from any caste, but after taking Those dog-eaters and lowest class of people can be immedi prārabdha Savanāya kalpate Savanāya or Harinām Vedic yajña has gone, he attains the position of a boy of boy a of position the attains he gone, has Harinām

Śālagrām-śila and samskāra is sufficient. Still, the Brāhmaṇa- Śālagrām-archchana means Indra- means tkn te ae f h Lord— the of Name the taking , is given, and given, is samskāra karma ), etc. Pañcharātriki-dikṣā Janmana jayate śudraḥ jayate Janmana vanishes, and with body with and vanishes, kalpa or Brāhmaṇa Pañcharātriki-dikṣā . (fire sacrifice and Savanāya prārabdha samskāra samskāra samskāra Harinām may not Kalpate means — - - ,

tat te ’nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk (Śrīmad-Bhāgavatam 10.14.8) Oh my Lord, one who earnestly aspires after your compassion and grace while enduring the painful reactions of his past misdeeds; who respectfully offers himself to You in thought, word and deed; such a person is qualified to attain liberation.

Commentary by Śrīla Śrīdhar Mahārāj:

The mental sphere is more spacious than the world of the experience of the senses. The colour and the sound are all superficial things floating on the ocean of consciousness. And the plane of intelligence, buddhi, that is more spacious and deeper. In this way, the part of our sense experience is very small and it is floating in a corner of our mental experience.

What we see, what we feel, that is a part of our conscious- Part Four – Northern Side ness. That is the real conception of things. Consciousness presupposes its experience, presupposed by the world of experience. 125 126 Sri Samadhi Mandir Stotra Mala get reliefverysoon.Theexpertsareofsuchopinion. we’ll Then, outside. from not within, from comes It collectively. sometimes within, from comes misery the that realize to able be will we When misunderstanding. is that But misery. my for sible respon environment the are they That others. against complain get outofitveryquickly. can we Then place. external any in not and within is cause The and thatisthe greatestloss. memory your lose I thereby environment, pleasing apparently the by engaged am I If welfare. my for you to prayer a within deep dive can heart my that so circumstance adverse within me Cosmos cosmos. is connected withallgood, wearetolooklikethat. everything chaos, with No connected divine. be domain to that fate, our fortune, our promote can we thereby And above. world great the of element that invite to are We that. to look to are we And gracious. connection all grace, His His means And there. connected is He there, is sanction from within. by mended very quickly we shall get out of this misery. That has been recom own actions. That is His grace. If we can feel that, very easily and as soon as possible, to release me as quickly as possible from my some goodobjectinit. be must there so good, unquestionable good, all is particular He incident. this with connected is sanction his and Lord, the of grace the is It nectar. of tinge positive some with but tolerate, to side negative the only Not Lord. the of grace the is it that think own your of result the previous actions. So you is are not only to it tolerate it but you you, are to visit to come will misery the Queen Kuntī invited such adverse conditions. Always keep Always conditions. adverse such invited Kuntī Queen His when And sanction. His without come can Nothing ’nukampāṁ te Tat In the Śrīmad Bhāgatavam, there is one step further, when to suffering, our for complain to accustomed are We Bhāgavatam , it is His grace. He wants to purify me purify to wants He grace. His is it , t gt u o te iey ht comes that misery the of out get to , - - rādhā-mukunda-pada sambhava gharma bindu- nirmañchhanopa-karaṇī kṛta-deha-lakṣām uttuṅga sauhṛda viśeṣa vaśāt pragalbhāṁ devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi (Śrīla Rūpa pāda)

Commentary by Śrīla Śrīdhar Mahārāj:

Śrīla Rūpa Goswāmī has composed a song in glorification of Śrīmatī Lalitā Devī and how she is the first attendent of Śrīmatī Rādhārāṇī. He writes rādhā-mukunda-pada sambhava gharma bindu. Lalitā Devī is a little aggressive in nature. She is pushing and meddling in the affairs connected with Rādhā and Kṛṣṇa. She thinks it is her responsibility in all of the affairs connecting Them. So she goes to interfere to collect the perspiration of Rādhā- Kṛṣṇa. She is forward, aggressive in nature and intolerant. But Rūpa Goswāmī has justified her character. How? What is the standard of her love and sacrifice regarding

Rādhā-Kṛṣṇa. He says, “If she finds a drop sweat in the feet Part Four – Northern Side of either Rādhārāṇī or Kṛṣṇa, she will go through millions of lives, with so much eagerness she comes to remove that drop 127 128 Sri Samadhi Mandir Stotra Mala damsel. Onthatlevelshewalks. dard; she can’t tolerate a drop of sweat on the foot of the divine substan not is affection and love her of level The Rādhā-Kṛṣṇa. the divine couple. This deep affection justifies all of her activities. at the bottom of that is such great and deep affection for both of but affairs, their in interference and aggression is there outside the On them. of both for affection much so feels She sweat.” of She is theguardian. the in importance of level that of is Lalitā lated. calcu be never can intensity whose calculated, be cannot extent whose autocrat the cause, prime the for sacrifice reckless ness, that, justopposite. like is distance the Pole, South and Pole North the like gross, is is One site. One is only the perverted reflection of the other. Theytwo. are oppo the between difference great a is there but so that, to seems similar this and lust of brain the of creatures are We thing. and Ican’tallowit!” dignified love my friend has got towards you. You undermine that the position, dignified the know don’t “You also. Kṛṣṇa chastise to goes she Sometimes there. consorting affairs whole the for stepping to look after the cause of Rādhārāṇī. She is responsible own dignity.”InthiswaysheteachesRādhārāṇīalso. your of careful be must You Kṛṣṇa. to assertive be to Try you! teaching am I do, to have you What Kṛṣṇa! with behave to how Sometimes she is chastising Rādhārāṇī herself, “You do not know as ifsheismadofleadership.Butwhatthat? everything and anything for forward goes and talkative and sive cannot she drop, that tolerate any remove trouble, even to the least bodies trouble. But of she is very millions aggres create to In that plane madness is there, sacrifice, self-forgetful sacrifice, there, is madness plane that In un-understandable an all is this plane mundane the From forward- always is and Rādhārāṇī of caretaker the is She concern— create To Then of group whole the by accepted is and leader the is She nirmañchhanopa-karaṇī kṛta-deha-lakṣām prema , the highest sacrifice and the other this lust, this other the and sacrifice highest the , tug suṛa iea vaśāt viśeṣa sauhṛda uttuṅga līlā , she wants of Kṛṣṇa. of - - - - - . yasyāḥ kadāpi-vasanāñchala khelanottha dhanyāti-dhanya pavanena kṛtārthamānī yogīndra dūrgama gatir madhusūdano ’pi tasyāḥ namo ’stu vṛṣabhānu bhuvo diśe ’pi (Śrīla Prabodhānanda Saraswatī Pāda, Sri Radha-rasa-sudha-nidhi 2) Once, a breeze blew by the clothes of Śrīmatī Rādhārāṇī and carried on to Śrī Kṛṣṇa. Upon feeling that breeze, Kṛṣṇa, who is unattainable by even the very best of yogis, felt Himself to be supremely fortunate. I bow down in the direction of Śrī Varṣaṇā, the land of King Vṛṣabhānu the father of Śrīmatī Rādhārāṇī.

Commentary by Śrīla Śrīdhar Mahārāj:

Here it has been told that once the flow of the wind had touched some part of the cloth or dress of Śrīmatī Rādhārāṇi; that wind touched Kṛṣṇa’s body, and Kṛṣṇa was besides Himself with cheer, with gladness, with pleasure. “Oh! I felt a touch of the wind that blew past the dress of Rādhārāṇi—I am so fortunate!”

And who is that Kṛṣṇa? All the religious experts, scholars, Part Four – Northern Side yogis, etc., they are all hunting after Kṛṣṇa’s grace and that Kṛṣṇa, He thinks Himself fortunate if He gets a little touch of the breeze 129 130 Sri Samadhi Mandir Stotra Mala oee, riay epe ant nesad hs Ol the Only this. understand cannot people ordinary However, ( Rādhārāṇi Śrīmatī of dust feet the wants Kṛṣṇa that written has Goswāmī Jayadeva “I amsofulfilledinMylife.” feels, He fortune. highest the gained has He that think Himself, Lord Supreme the Bhagavān, Krsna, makes wind that of touch a even that pure, so is service, Her surrender, Her Rādhārāṇi. that blew past the dress of Śrīmatī Rādhārāṇi. So pure is Śrīmatī of theGauḍiyaVaiṣṇava. of Śrīmatī Rādhārāṇi. So Rādhā- Rādhā- of substance the of anything stand followers of Śrī Chaitanya Mahāprabhu, by His grace, can under Śrīmatī Rādhārāṇi’s position is first and foremost. Śrī foremost. and first is position Rādhārāṇi’s Śrīmatī dehi pāda pallavam udāram pallavam pāda dehi dāsyam is the highest aspiration dāsyam , Gītā-Govinda). , , the servitude the , - yad anucharita-līlā-karṇa-pīyūṣa-vipruṭ sakṛd adana-vidhūta-dvandva-dharmā vinaṣṭāḥ sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā bahava iha vihaṅgā bhikṣu-charyāṁ charanti (Srīmad-Bhāgavatam 10.47.18) Hearing about the wonderful Pastimes of Lord Kṛṣṇa is like nectar for the ears. One who relishes just a drop of that nectar loses all desire for the pursuit of happiness within the material world of duality. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, they have come here to Vṛndāvan to live like birds begging from place to place for their livelihood.

Commentary by Śrīla Govinda Mahārāj:

The English poet Shelley wrote: “Our sweetest songs tell of saddest thought.” That kind of struggle also gives us peace. When a beginner in devotion starts to become detached from his mundane environment, to leave it is painful, but he also gets a

kind of peace: sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā. Part Four – Northern Side A devotee leaves his family, and his family is crying and wailing; he also feels pain because of their anguish. But still he 131 132 Sri Samadhi Mandir Stotra Mala will satisfyhim,andenablehimtoenjoy. which money in bring to going is he that realizes also he at heart but pain, some feels he so and family his leaves he money, some earn to country foreign a to goes man a When prospect. tion, but beyond that, in his heart of hearts, he feels some bright reac- painful some feels is he family, his he and home When his up life. giving family his the from bear separation can of he pain so apparent quality, higher a of peace of kind a feels somehow have to finish sixteen rounds. But when we acquire when But rounds. sixteen finish to have somehow will we duty a as that more—not and more Name the take to us when we get a taste for the But Name, painful. is then it our sometimes inner and tendency rounds, many incites so count to duty it issad,butinternally, it issweet.Itlikethat. sweetest songs are those which tell of saddest thought.” Externally great pain, but the heart is overflowing with blissfulness. So, “Our ānanda-maya bhitare haya, jvālā Krishna- describing writes, Goswāmī Kavirāja Krishnadāsa as but painful, are things these All etc. (jealousy), like situations, other many so are there and beloved; or kalahāntaritā called is That come. not did He but there, went party Her with particular a to come would He that said Kṛṣṇa so. seems only it pain; apparent is It pain. find also the symptoms of pain in Kṛṣṇa-līlā, but that is not really stage it is painful, and that is due to māyā, misconception. And we some of hope bright unparalleled nectareantasteoflife. a see we that beyond still, But struggle. world, and we try to leave it, at that stage we struggle—a painful hope ofabrightfuture,andwiththatstrengthhecangoon. some gets he heart at but doing, is he what of account on pain association with misconception, apparently, or outwardly, he feels When we take the Name, in the beginning we think it our it think we beginning the in Name, the take we When certain a to Up pain. mean always not does struggle So mischievous this for attraction some have we when So, In a similar way, when a person goes to leave this world, his msiig ta i, en lt on y h lover the by down let being is, that mistiming, , kuñja , externally there appears to be to appears there externally , (forest bower) and Rādhārāṇī and bower) (forest prema : bāhye viṣa- bāhye māna ruchi, inner taste for that particular service, it is happy. Until and unless we acquire that position, there must be some pain. As long as we do not have that taste and we are doing that service as a duty, we will feel some pain. So sādhana-daśā is a little painful, on the whole. Then in āpana-daśā it becomes sweet. Underground, of course, sweetness is everywhere; otherwise why should a person be tempted to approach the spiritual path? Only for the hope of sweetness. But still, if we want to see by analysis, then the process is: śravaṇa-daśā, hearing; then varana-daśā, accepting; then sādhana-daśā, practicing. Up to this point it is a little painful. Then āpana-daśā, realized devotion; and finally prapanna-daśā, full self-surrender. And what pain exists is only apparent; substantially it is all sweet. Part Four – Northern Side 133 134 Sri Samadhi Mandir Stotra Mala eoin o h Spee od en t egg al f one’s of all engage to means Lord Supreme the to Devotion hṛṣīkeṇa hṛṣīkeśa-sevanaṁbhaktiruchyate sarvopādhi-vinirmuktaṁ tat-paratvenanirmalam fruitive activities( selfish pursuits, and completely free from any contamination with This engagement in service activity must be free from all kinds of senses in the service of the Lord who is the master of the senses. quoted fromNāradaPañcharatra) (Śrīla RūpaGoswāmīpāda,Bhakti-rasāmṛta-sindhu1.1.12, karma ) ormentalspeculation( jñāna ). anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (Śrīla Rūpa Goswāmī pāda, Bhakti-rasāmṛta-sindhu 1.1.11) Cultivation of Kṛṣṇa Consciousness in a favourable way in pursuit of pure devotion to the Lord must be performed free from material desires and also free from the coverings of impersonalism, fruitive activity, false renunciation and all other self-interested paths.

Commentary by Śrīla Śrīdhar Mahārāj:

Jñāna, knowledge, is generally regarded as being very pure by the majority of people. Jñāna is considered to be very innocent because it has no relationship with gross, material things. It is always admitted that to handle the gross material energy is very unwholesome (śaśvad abhadram); and knowledge is considered by the higher personalities to be very pure, very innocent and spotless (jñānam alaṁ nirañjanam). But if it is not connected with Kṛṣṇa, such knowledge must be hatefully rejected. naiṣkarmyam apy achyuta-bhāva-varjjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na chārpitaṁ karma yad apy akāraṇam (Śrīmad-Bhāgavatam1.5.12) Here, in the Śrīmad-Bhāgavatam, it is said that knowledge is widely considered to be spotless, pure and innocent, but if it is not connected with the positive absolute good, then it is your enemy. A qualified candidate will consider things in this way. Jñāna- Part Four – Northern Side śunya-bhakti: Surrender is so pure, that any connection with knowledge, which is considered to be very innocent and pure, 135 136 Sri Samadhi Mandir Stotra Mala and ‘selling’ that information to the world in order to fulfill some edge means more than storing so many relative or false incidents, flow of autocracy, so what can you know of it? Therefore, knowl about the infinite, either in magnitude or quality. The infinite is a karmādy-anāvṛtam ( rejected be to are everything, knowing of mastery the it ismoreclear thanthesun. but imagination the of product a or vague not is It disclosed. be the nature of anyābhilāṣ tion between the two, is intervened by the foreign propensities of will feel for Kṛṣṇa, will become clear. The attraction, the connec one attraction of quality particular the identification, definite the process gradual a by Then way. vague a in extent certain a to stage of niṣṭhā higher plane. a such serve must We acquisition. intellectual and material with uncontaminated plane the means higher the And higher. the to We are a unit of serving attitude, and service we will have that high relationship. Serving attitude is our friend. and surrender, Only there. standing no got have gathering store false and False there. work autocracy can regulation and and will rule No absolute reign. the where ‘market’ that enter to allowed be won’t Knowledge discouraged. are both - knowledge is noble,andthatwilltakeyouuptothenoblerregion. this up and engage in unqualified and unconditional service. That give Hatefully fame. and name personal as such function other is necessaryforthehigherassociationofgenuinedevotion. surrender of degree a Such rejected. hatefully be must that even There are various stages leading to leading stages various are There Thus, of charm the and acquisition, material of charm the Both , ruchi bhāva a , karma , karma rasa āsakti , then of course that eternal relationship will appear as well as its depth and intensity will gradually and ). It is not possible for you to know anything know to you for possible not is It ). , , then , jñāna jñāna , etc. As that barrier becomes thinner becomes barrier that As etc. , bhāva hnln mte ad handling and matter handling - . When devotion will reach the reach will devotion When . bhāva means to surrender : anārtha-nivṛtti jñāna- - - , vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govarddhanaḥ rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ (Śrīla Rūpa Goswāmī, Upadeśāmṛtam 9) Spiritually superior to the land of Vaikuṇṭha, the general conception of the spiritual world, is Mathurā where Lord Kṛṣṇa performed His birth pastime. Superior to Mathurā is Vṛndāvan forest as it was there that the Lord performed His Rāsa-līla Pastimes. Superior to Vṛndāvan is Govardhan, the Hill lifted by Kṛṣṇa and the place of unlimited loving Pastimes. But above all is Śrī Rādhā Kuṇḍa for it is inundated with the supreme nectar of ecstatic love for Kṛṣṇa. Where is that intelligent soul who will not serve at Rādhā Kuṇḍa, by the foot of Govardhan Hill?

Commentary by Śrīla Bhaktivinod Ṭhākur: vaikuṇṭha apekṣā śreṣṭha māthura-maṇḍal tadapekṣā vṛndāvan yathā rāsasthala tadapekṣā govardhan nitya keli-sthāna rādhā-kuṇḍe tadapekṣā premera vijñāna Part Four – Northern Side (Śrīla Bhaktivinod Ṭhākur) 137 138 Sri Samadhi Mandir Stotra Mala where there is the full realisation and Kuṇḍa experience Rādhā of is Kṛṣṇa- that above And there. groves the in associates his with plays Lord the eternally where Govardhan is Vṛndāvan Above Māthura Māthura- is Śrī Vṛndāvan, the place of Dhām, the Rāsa- Vaikuṇṭha to Compared maṇḍal s superior. is līlā . Above prema . āmi chāi gaurachandre laite māyāpure yathāya kaiśora veśa śrī aṅgete sphure yathāya chāŒchara keśa trikachchha-vasane iśodyāne līlā kare bhakta jana sane (Śrīla Bhaktivinod Ṭhākur) I want that Lord Gaurachandra who has accepted residence in Māyāpur. There he is resplendent in youthful dress and staying with his consort Śrīmatī Viṣṇupriyā Devī. With curly locks of hair and wearing the three sashes of a householder, the top cloth or uttariya, a sash around the waist and a sash between the legs. There in Iśodyāna he performs his Pastimes with all his dear devotees. Part Four – Northern Side 139 140 Sri Samadhi Mandir Stotra Mala preṣṭhā tadvadiyaṁtadīya-sarasī tebhyas tāḥpaśu-pāla-paṅkaja-dṛśas tebhyo jñāna-vimukta-bhakti-paramāḥ karmibhyaḥ paritohareḥpriyatayā (Śrīla RūpaGoswāmī,ŚrīUpadeśāmṛta,Verse10) tāṁ nāśrayetkaḥkṛtī tābhyo ’pisārādhikā premaika-niṣṭhās tataḥ vyaktiṁ yayurjñāninas Commentary by Śrīla Bhaktivinod Ṭhākur: chidanveṣī jñānī jaḍa-karmī haite śreṣṭha jñānichara bhakta tadapekṣā kṛṣṇa-preṣṭha prema-niṣṭha bhakta tadapekṣā śreṣṭha jāni gopī-gaṇe tadapekṣā śreṣṭha bali māni sarva-gopī śreṣṭhā rādhā kṛṣṇa-preṣṭhā sadā tāŒhāra sarasī nitya kṛṣṇera prītidā e hena premera sthāna govardhana taṭe āśraya nā kare kebā kṛtī niṣkapaṭe Superior to the mundane fruitive worker is one who is established on the path of knowledge. Superior to one who is learned is the devotee who is dear to Kṛṣṇa. Know that the best devotee is one who is always fixed in divine love of Kṛṣṇa and the best of those devotees are the Gopīs. Of all the gopīs, Śrīmatī Rādhārāṇī is supreme as she is always the dear-most of Lord Kṛṣṇa and Her kuṇḍa is extremely dear to Him eternally. Who then will not take full shelter and serve at Śrī Rādhā Kuṇḍa, which is enriched with Kṛṣṇa-prema, at the foot of Govardhan Hill? Part Four – Northern Side 141 142 Sri Samadhi Mandir Stotra Mala and allthat be isDivine,andenjoyable; the fluteisdearmost companion, where everywordisa song, the soilismadeofTranscendental Gems and Kṛṣṇa,theSupremeMale,isonlyLover; That placewherethe vidantas tesantaḥkṣiti-virala-chārāḥkatipaye bhaje śvetadvīpaṁtamahamihagolokam itiyaṁ nimeṣārddhākhyo vāvrajatinahiyatrāpi samayaḥ sa yatrakṣīrābdhiḥsravatisurabhībhyaśchasumahān chid-ānandaṁ jyotiḥparam-apitadāsvādyamapicha kathā gānaṁnāṭyaṁgamanamapivaṁśīpriya-sakhī drumā bhūmiśchintāmaṇi-gaṇa-mayītoyamamṛtam śriyaḥ kāntāḥkāntaḥparama-puruṣahkalpataravo sunlight and moonlightareDivine Ecstasy, every movementisdancing, and thewaterisnectar; and thetreesareDivine;wish-fulfillingtrees, Divine GoddessesofFortunearetheBeloved, (Śrī Brahma-saṁhitā,5.56)

where a great ocean of milk eternally flows from the udders of billions of Surabhi cows and the Divine time is eternally present, never suffering the estrangement of past and future for even a split second . . . that Supreme Transcendental Abode of Svetadvipa do I adore. Practically no one in this world knows that place but for only a few pure devotees— and they know it as Goloka. Part Four – Northern Side 143 144 Sri Samadhi Mandir Stotra Mala Vṛṣabhānu! O friend of Lalitā! O You who make Viśākhā loyal Viśākhā make who You O Lalitā! of friend O Vṛṣabhānu! 3 2 1 sanaka-sanātana-varṇita-charite karuṇāṁ kurumayikaruṇā-bharite lalitā-sakhi guṇa-ramita-viśākhe vṛṣabhānūdadhi-nava-śaśi-lekhe hari-niṣkuṭa-vṛndā-vipineśe dāmodara-rati-vardhana-veśe gokula-taruṇī-maṇḍala-mahite rādhe jayamādhava-dayite which isthepleasuregrove ofLordHari! Vṛndāvan, of Queen O You! for attachment and love Dāmodar’s unto You! glories All You! unto glories All Gokula! of girls young the all by You who dress Yourself in such a way as to increase Lord Lord increase to as way a such in Yourself dress who You O Rādhā! O beloved of Mādhava! O You who are worshiped (Śrīla RūpaPrabhu) nw on h hs rsn rm h oen f King of ocean the from arisen has who moon new O to You due to Your wonderful qualities of friendliness, kindness, and faithfulness to Krishna! 4 O You who are filled with compassion! O You whose divine characteristics are described by the great sages Sanaka and Sanātan! O Rādhā, please be merciful to me! Part Four – Northern Side 145 146 Sri Samadhi Mandir Stotra Mala śrī-rūpa-mañjarī-pada, sei mora sampada, sei mora bhajana-pūjana sei mora prāṇa-dhana, sei mora ābharaṇa, sei mora jīvanera jīvana sei mora rasa-nidhi, sei mora vāñchhā-siddhi, sei mora vedera dharama sei brata, sei tapa, sei mora mantra-japa, sei mora dharama-karama anukūla habe viddhi, se-pade hoibe siddhi, nirakhiba e dui nayane se rūpa-mādhurī-rāśi, prāṇa-kuvalaya-śaśī, praphullita habe niśi-dine tuyā adarśana-ahi, garale jārala dehi, chira-dina tāpita jīvana hā hā rūpa kara dayā, deha more pada-chāyā, narottama laila śaraṇa (Śrīla Narottam Dās Ṭhākur) The Holy Lotus Feet of Śrī Rūpa Mañjarī are everything to me. My wealth is there, and all my worship and service is there. The very wealth and gist of my life is there, the ornaments of my life are there, indeed the very life of my life, that is is also there in her feet. I am for her pleasure. All aspects of the ocean of ecstasy are found there in her feet, all fulfillment for my life is there and if there is any duty in the Vedas, I pray such duty be at her feet. If there is anything gained from taking vows, austerity, chanting japa, performing any duty be it religious or mundane, I pray it is all at her lotus feet. I pray to the Supreme Lord, “Please give me connection there at her feet, that all my tendencies may take me there, and that my experience will be so intense there that I will see it as Part Four – Northern Side though I am looking with these very eyes I have now. Let my 147 148 Sri Samadhi Mandir Stotra Mala finished. Inthisway,Narottamdāstakesshelteratyourfeet. be to going am I Otherwise favour. your begging am I time last the for and position extreme the reached have I feet. lotus two Rūpa, your at Śrī shelter me Give Oh me. to grace your cobra. give please time a this of bite the from poison the like heart my in pain a suffering perpetually am I connection your without the lotusisnourishedbymoonlight. heart be like a lotus nourished day and night by her lustre, just as This is my prayer, but what is my present condition? That condition? present my is what but prayer, my is This līlā-saṅgopa-kāle nirupadhi-karuṇā- kāriṇā svāmināhaṁ yat pādābje ’rpito yat pada-bhajana-mayaṁ gāyayitvā tu gītam yogyāyogyatva-bhāvaṁ mama khalu sakalaṁ duṣṭa-buddher agṛhṇan sa śrī-rūpaḥ kadā māṁ nija-pada-rajasā bhūṣitaṁ saṁvidhatte (Śrīla Śrīdhar Dev-Goswāmī, Śrīmad Rūpa-pada-rajaḥ Prārthanā Daśakam, Verse 10)

Aspiring for the Dust of Śrīmad Rūpa Goswāmī’s Lotus Feet: Just prior to the withdrawal of his manifest līlā, my causelessly merciful Divine Master, Śrīla Saraswatī Ṭhākur, handed me over to the holy feet of that Divine Personality by having me sing the glorious prayer unto his lotus feet (Śrī Rūpa-mañjarī-pada). Despite my lowliness, when will—disregarding all my various qualifications and disqualifications—Śrīmad Rūpa Prabhu grace me with the dust of his holy lotus feet? Part Four – Northern Side 149 150 Sri Samadhi Mandir Stotra Mala All glories to Bhagavān Śrīla Bhaktisiddhānta Saraswatī Ṭhākur, Saraswatī Bhaktisiddhānta Śrīla Bhagavān to glories All śrī siddhānta-sarasvatīvijayategauḍīya-goṣṭīpatiḥ śrī rūpaika-ratiḥsanātana-natiḥjīva-tejastatiḥ sachchhāstraika-vṛtiḥ kusaṅga-viratirduḥstha-vyathāniṣkṛtiḥ gaurāṅgaika gatir vrajāśrita-matiḥ śrī gaura-dhāma sthitiḥ with thestrengthofŚrīJīva. endowed is he and Sanātana Śrī to respects all offers Rūpa, Śrī the to attachment firm removes has He souls. fallen the of he illusion of disease and association bad renouncing always is he Dhām. His only interest and cultivation is the revealed Scriptures, Vraja- in shelter take and only end in life is Śrī Gaurāṅga. His mental state is always to the grand founder and leader of the Gauḍīya society, whose one (Śrīla ŚrīdharDev-Goswāmī) Śrīla Prabhupādavandanā rasa while he situates Himself in Śrī Gaura Śrī in Himself situates he while

Śrīla Gadādhara-praṇati nīlāmbhodhitaṭe sadā sva-virahā kṣepānvitaṁ bāndhavaṁ śrīmad-bhāgavatī kathām adirayā sañjīvayan bhāti yaḥ śrīmad-bhāgavataṁ sadā sva-nayanāśrūpāyaṇaiḥ pūjayan gosvāmī-pravaro gadādhara-vibhur bhūyāt mad ekā gatiḥ (Śrīla Śrīdhar Deva-Goswāmī) “On the shore of the broad blue ocean, Gadādhara Paṇḍit used to read Śrīmad-Bhāgavatam to Śrī Chaitanya Mahāprabhu, who was suffering from the great internal pain of separation from Himself (Krishna). Gadādhara Paṇḍit supplied the wine of Kṛṣṇa- līlā to intoxicate his afflicted friend and give Him relief. As he read, tears would fall from his eyes like flower offerings onto the pages of Śrīmad-Bhāgavatam. May the pleasure of that brilliant personality, Gadādhara Paṇḍit, the best of the Goswāmīs, be my only object in writing this book.” Part Four – Northern Side 151 152 Sri Samadhi Mandir Stotra Mala feelings of Gadādhara Paṇḍit were described in a beautiful a in described were Paṇḍit Gadādhara of feelings the and Mahāprabhu of feelings the Both there. Gopīnāth Lord Gopīnāth became manifest. When you go to Purī you will all see sannyās supreme the performed and heart his his tears would wash away the letters on the page. The proof The page. the on letters the away wash would tears his that Kṛṣṇa from separation of feelings with mad so became he from hiseyes. can do about it. Lamenting this, continuous floods of tears flowed he nothing is there but etc., colour, bodily of changing stunned, becoming tears, trembling, perspiring, as such body, His in seen uncon becoming scious is now and He then. All the that eight symptoms intensely of separation so can be suffering is Lord his and him, of front in is Lord beloved his that seeing is He tion? Śrīmad-Bhāgavatam of topics intoxicating the with for Him enlivening intoxication by such Mahāprabhu provided Paṇḍit hedrinks so Gadādhara Śrī peace, some alcohol. find will he how decide cannot he and grief, his by blinded becomes He do? he does what grief, Lord Kṛṣṇa from Gadādhara Paṇḍit: When a person is in intense ration from Kṛṣṇa, and He was enlivened by hearing topics about tortoise, andsometimesHisjointsbecameseparated. body became elongated, sometimes He retracted His limbs like a His sometimes that intense, so were separation of feelings His from him. Mahāprabhu was suffering separation from Kṛṣṇa, and manifest by his life and soul, Lord Gaurāṅga, who took everything of ocean the by resided He by ourŚrīlaGuruMahārāj. hnvr aāhr Pṇi ra the read Paṇḍit Gadādhara Whenever And how were Gadādhara Paṇḍit’s own feelings of separa sepa intense suffered Himself, Kṛṣṇa Śrī Mahāprabhu, So treasure. sole our are Paṇḍit Gadādhara of feet lotus The of depths the in Mahāprabhu kept Paṇḍit Gadādhara Śrī Commentary byŚrīlaGovindaMahārāj: n wn t Jgnāh uī ad y i dsr Lord desire His by and Purī, Jagannāth to went and . This is how he served the Lord of his heart. vipralambha (separation) which was which (separation) sevā Mhpah took Mahāprabhu . Bhāgavatam śloka - - - , of this is when Śrīnivās Āchārya came to him to study Śrīmad- Bhāgavatam and Gadādhara Paṇḍit told him, “My dear son, when I was reading Bhāgavatam to Mahāprabhu, all the letters in my book were washed away, therefore I cannot now read to you from this book. Please find a book somewhere. Mahāprabhu instructed me in my dream, saying you were coming. But you need to have a book. I have memorised everything, but you need a book also.” Gadādhara Paṇḍit thus worshipped the Bhāgavatam with his tears. Is it necessary to have any ingredients to worship? One’s own tears are the best ingredients. Part Four – Northern Side 153 154 Sri Samadhi Mandir Stotra Mala hopes for hopes are preachers Lord’s the amongst treasures valuable most The se kālebhajana-nirjjanasambhava kīrttana-prabhāve, smaraṇahaibe, kara uchchaiḥ-svareharināmarava śrī-dayita-dāsa, kīrttaneteāśa, pratiṣṭhāśā-hīna-‘kṛṣṇa-gāthā’ saba prāṇa āchhetāra,se-hetuprachāra, pratiṣṭhā-bhikṣuka tārānaheśava braja-vāsī-gaṇa, prachāraka-dhana, are devoidof anytingeofdesirefor fame. Braja- the that songs the All world. mundane the of corpses walking the to life give to order in preach they therefore and life, with infused truly are Braja- The dead. living the by only cherished is which tion, reputa material worthless for begging with themselves Braja- occupy in residing personalities eternal the This humble servant of Rādhā and Her beloved Kṛṣṇa always (Śrīla BhaktisiddhāntaSaraswatīṬhākurPrabhupād) kīrttan , and he begs all to loudly sing the Names of Names the sing loudly to all begs he and , vāsīs sing about the glories of Lord Kṛṣṇa Lord of glories the about sing dhām Te never They . vāsīs -

Lord Hari. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and His divine Pastimes in relation to one’s own eternal spiritual form. Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of Their Lordships. Part Four – Northern Side 155 156 Sri Samadhi Mandir Stotra Mala “O Holy Name! The tips of the toes of Your lotus feet are eter paritas tvāṁhari-nāmasaṁśrayāmi ayi mukta-kulairupāsyamānaṁ dyuti-nīrājita-pāda-paṅkajānta nikhila-śruti-mauli-ratna-mālā- complete shelterofYouineverytime,placeand circumstance.” take I Name! Holy O Goswāmī. Śukadeva and Muni Nārada as the jewels known as the of garland the from emanating radiance the by worshiped nally Vedas (Śrīla RūpaGoswāmī,Nāmāṣṭaka1) Śrī Nāma-Māhātmya . You are eternally adored by great liberated souls such Upaniṣads , which are the crown jewels of all - premāñjana-chchhurita-bhakti-vilochanena santaḥ sadaiva hṛdayeṣu vilokayanti yaṁ śyāmasundaram achintya-guṇa-svarūpaṁ govindam ādi puruṣaṁ tam ahaṁ bhajāmi (Lord Brahmā, Śrī Brahma-saṁhitā 5.38) The devotees, whose eyes are adorned with the unguent of Divine Love, are able to see within their hearts the form of Śyāmasundar Kṛṣṇa, with His inconceivable qualities and divine personality. I worship and adore that primeval Lord Govinda. Part Four – Northern Side 157 158 Sri Samadhi Mandir Stotra Mala tuṇḍe tāṇḍavinīratiṁvitanutetuṇḍāvalī-labdhaye ness issoaggressive thatitcaptures everything.” sweetness, and such a high quality of sweetness. And this sweet much so contain syllables two These Kṛṣṇa. of Name Holy the in is there nectar much how express to fail I say, can’t I know, don’t “I writes, Goswāmī Rūpa ignored. is else everything that aggressor touches, the whole thing is captured with such intensity centre of all senses, everything is paralyzed. Wherever that sweet the captures and descends Kṛṣṇa of Name Holy the “When no jānejanitākiyadbhiramṛtaiḥkṛṣṇetivarṇa-dvayī chetaḥ-prāṅgaṇa-saṅginī vijayatesarvendriyāṇāṁkṛtiṁ karṇa-kroḍa-kaḍambinī ghaṭayatekarṇārbudebhyaḥspṛhām like afloodthroughhisears,pushingitsway within theheart. coming is Name Holy the of nectar The ears. of millions wants sweet current entering the ears. Two ears the are nothing to to him; attend he to ears of millions wants he insufficient; are ears two only that thinks one and captured, are ears the that current and force great a such with ear the enters Kṛṣṇa of Name Holy the Then Name. the taste to necessary are mouths of thousands enough; not are mouth one and tongue one only that feels one and them, in descends name the of power the way, this In mad. gone have tongue and lips the if as Name Holy the chanting in tongue and lips, it controls them so strongly that it engages them t s o we ta a i ge t cpue h hat the heart, the capture to goes it as that sweet so is It (Śrīla RūpaGoswāmī) - Part Four – Northern Side 159 pic of the front of mandir here Sri Samadhi Mandir Stotra-Mala

Part PartFive– Five Eastern EasternSide Side 162 Sri Samadhi Mandir Stotra Mala Praṇati Daśakam Offered on His 94th Holy Day of Advent, 1988 Ten Prayers in glorifcation of Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj Composed by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj naumi śrī-gurupādābjaṁ, yatirājeśvareśvaram śrī-bhaktirakṣakam śrīla-śrīdhara-svāminaṁ sadā [1] sudīrghonnata-dīptāngaṁ, supībya-vapuṣaṁ param tridaṇḍa-tulasīmālā-, gopīchandana-bhūṣitam [2] achintya-pratibhā-snigdhaṁ, divyajñāna-prabhākaram vedādi-sarvaśāstrānāṁ, sāmañjasya-vidhāyakam [3] gauḍīyāchārya-ratnānām, ujjvalaṁ ratna-kaustubham śrī-chaitanya-mahāpremon-, mattālīnāṁ śiromaṇim [4] gāyatry-artha-viniryāsaṁ, gītā-gūḍhārtha-gauravam stotraratnādi-samṛddhaṁ, prapanna-jīvanāmṛtam [5] apūrvagrantha-sambhāraṁ, bhaktānāṁ hṛd-rasāyanam kṛpayā yena dattaṁ taṁ, naumi kāruṇya-sundaram [6] saṅkīrttana-mahārāsarasabdheś chandramānibham saṁbhāti vitaran viśve gaura-kṛṣṇaṁ gaṇaiḥ saha [7] dhāmani śrī-navadvīpe, guptagovardhane śubhe viśvaviśruta-chaitanya-, sārasvata-maṭhottamam [8] sthāpayitvā gurūn gaura-, rādhā-govindavigrahān prakāśayati chātmānaṁ, sevā-saṁsiddhi-vigrahaḥ [9] gaura-śrīrūpa-siddhānta-, divya-dhārādharaṁ gurum śrī-bhakti-rakṣakaṁ devaṁ, śrīdharaṁ praṇamāmy aham [10] śraddhayā yaḥ paṭhen nityaṁ, praṇati-daśakam mudā viśate rāgamārgeṣu, sa śrī-guru-prasādataḥ (Tridaṇḍi-Bhikṣu Śrī Bhakti Sundar Govindasya) Part Five – Eastern Side 163 164 Sri Samadhi Mandir Stotra Mala potency, he is full of the utmost affection. All the ten directions ten the All affection. utmost the of full is he potency, 2-4 1 5-6 sances untohim,myMostWorshipfulDivineMaster. Śrī Lord Supreme the Chaitanya Mahāprabhu’s love in supreme. I eternally offer my obei mad are who the of bumblebee-devotees Crown-jewel the as glory his in radiant is he and gem, Sampradāya the Purāṇa Upaniṣads nious adjustment of all harmo the proper scriptures genuine - the the of dispenser the is He perception. unalloyed supramundane his of effulgence the by illuminated are aal hl fr, o hrig o eod Aond with Adorned behold. staff oftheVaiṣṇavaascetics. to charming so Gopīchandan form, holy parable Sannyāsī Kings-ŚrīlaBhaktiRakṣakŚrīdharSwāmī. the of Emperor Supreme the Master, Divine Worshipful Most my Master, thebeautiful Deityof mercy incarnate. Divine Worshipful Most my him, unto obeisances my offer nally hearts and spiritual senses - he gave these gifts to the world. I eter of Divine Love, Reality the Beautiful, Śrī Guru and His Grace, The Golden Volcano ( books holy of collection unprecedented an revealed he devotees; His and Lord the by sung sources) able from precious gems of holy stanzas (the wealth of holy stanzas compiled ( all, even the lowest of the low. He revealed the supreme holy book of opened the hidden treasure-house of the glorious internal purport lying purport of Gāyatrī, the Mother of the Śrī Prapanna-jīvanāmṛtam Śrī Śrīmad Bhagavad-gītā Vedas He possesses a lofty, dignified, divinely effulgent, incom effulgent, divinely dignified, lofty, a possesses He of feet lotus the unto obeisances humble my offer eternally I By his grace, he brought to full bloom the deepest under deepest the bloom full to brought he grace, his By In the necklace of the jewels of inconceivable of qualification the possesses he Although Stotra-ratna ( Śrīmad-Bhāgavatam . , the , he shines resplendently like the brilliant the like resplendently shines he and a necklace of Tulasī beads, he holds the triple the holds he beads, Tulasī of necklace a and etc.) that are the very life-nectar for the devotee’s Purāṇas y r Ymncāy ad ay te valu other many and Yamunāchārya Śrī by , etc. headed by the by headed etc. , - and he distributed these gifts to one and , which is a treasure of many types of of types many of treasure a is which , ) which holds equal importance with Āchāryas Search for Sri Krishna - - Krishna Sri for Search Vedas Vedas Śrīmad-Bhāgavata- in the Śrī Gauḍīya , the ; by his grace he Vedānta Kaustubha , the ------

7 He revels in his full-blown splendour as along with and through his intimate servitors he distributes in the entire universe the Supreme Personality of Godhead Śrī Gaura-Kṛṣṇa, the moon risen from the nectar ocean of the Grand Dance of the congregational chanting of Śrī Kṛṣṇa’s holy name. 8-10 In Śrī Nabadwīp Dhām, which is nondifferent from the holy abode of Śrī Vṛndāvan, His Divine Grace established the world- renowned Śrī Chaitanya Sāraswat Maṭh at Śrī Koladwīp, the selfsame ‘Hidden Govardhan Hill’ (Gupta-Govardhan), which is the sacred place where all offenses are absolved (Aparādha- bhañjana-pāṭ). There, he revealed the beautiful devotional service of the Worshipful Deities Śrī Śrī Guru-Gaurāṅga-Gāndharvā- Govindasundar, divinely manifesting his very self as the Deity of service in perfection. Eternally do I offer my obeisances unto the holy lotus feet of my Divine Master Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj who carries the divine current of Śrīla Bhakti Siddhānta Saraswatī coming in the line of Śrī Rūpa, the object of Śrī Gaurāṅga Mahāprabhu’s divine affection.

One who with pure faith happily sings this Praṇati Daśakam every day, gains the qualification to serve the Supreme Lord on the path of spontaneous love (Rāga-marga), by the grace of the associate-servitors of that Śrīla Gurudeva. Part Four – Northern Side 165 166 Sri Samadhi Mandir Stotra Mala “The Lord said, ‘I have told you this Mahāmantra, so everyone so Mahāmantra, this you told have ‘I said, Lord “The sarva-kṣaṇa bala,ithevidhināhiāra” ihā haitesarva-siddhihaibesabāra ihā japagiyāsabekariyānirbbandha “prabhu kahe—kahilameimahāmantra every moment.’” at it chant to but rule other no is There respects. all in success attain will you this, doing By measure. proper in it chant now 23.76-77) (Śrī ChaitanyaMahāprabhu,ŚrīChaitanya-Bhāgavata:Madhya, Prabhura Nāmopadeśa ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam ramyā kāchid upāsanā vraja vadhū vargeṇa ya kalpitā śrīmad bhāgavataṁ pramāṇam amalaṁ premā pūmartho mahān śrī chaitanya mahāprabhor matam idaṁ tatrādaro naḥ paraḥ (Śrīla Viśvanātha Chakravarttī Ṭhākur) It is the conclusive opinion of Lord Chaitanya that Śrī Kṛṣṇa, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Supreme; Vṛndāvan-dhām which is an expansion of Kṛṣṇa and is non-different from Him is the highest worshipable abode; the Gopīs are the highest example of the worship of Śrī Kṛṣṇa; Śrīmad-Bhāgavatam is the spotless evidence for knowing the Absolute Truth; and Kṛṣṇa-prema is the fifth and highest goal of life. These are the teachings of Śrī Chaitanya in a nutshell.

Commentary by Śrīla Śrīdhar Mahārāj:

“Viśvanāth Chakravarttī Ṭhākur, in a nutshell, has put what we want. What is our duty, ārādhyo bhagavān vrajeśa-tanayas that the object of our adoration is the Lord, Nanda-nandana, the son Part Five – Eastern Side of the King of Vṛndāvan. His capital is Vṛndāvan, a sweet forest town; the Yamunā is there, Radha Kuṇḍa is there, Govardhan is 167 168 Sri Samadhi Mandir Stotra Mala and adoration that we find with the worship of type The that. for charm much got have We Love. peculiar sweet type of service and worship towards their Lord of the Vṛndāvan, of damsels particular type of worship is there that has been designed by the make agarden,Vṛndāvan;andthatishiscapital. many so and there a nutshellherepresentsthewholethinghere. respect is for this direction of our life. Viśvanāth Chakravarttī, in He has come Chaitanyadeva, with Śrī all these Lord finegreat andour wonderfulMahāprabhu, thingsChaitanya andŚrī our great you? to information You willbeabletotastethenectarthatislovedivine. prema will What remuneration? you reap after all, what benefit? The benefit is your is What thing. a such for hard that offer, it does what And us. for guarantee stands book holy that There scriptures. the of all of gist very the give to supposed has which Bhāgavatam Śrīmad tion. witness, evidence, guarantee your that you may get is that thing? Maybe where it is pure imagination, imagina all be may This Śrīmad Bhāgavataṁ pramāṇam amalaṁ And what do you say? That that is the underlying truth? underlying the is that That say? you do what And kalpitā ya vargeṇa vadhū vraja upāsanā kāchid Ramyā Gaura Hari Gaura Hari Gaura Hari! Nitāi Gaura Haribol!” this given has who or Where it? get you will where And , the fifth end of life, that is love divine. You will get that. get will You divine. love is that life, of end fifth the , kadamba r Catna aārbo mtm idaṁ matam Mahāprabhor Chaitanya Śrī Gopīs trees and trees . They have discovered a very a discovered have They . Bhāgavatam Gopīs tamāl , that is most attractive. , the great scripture trees; all the trees the all trees; ? To aspire to try to aspire To ? pūmartho mahān , a , - ,

Praṇām Mantra to Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj śrī-svarūpa-rāya-rūpa-jīva-bhāva-sambharaṁ varṇa-dharma-nirviśeṣa-sarva-loka-nistaram śrī-sarasvatī-priyañ cha bhakti-sundarāśrayaṁ śrīdharaṁ namāmi bhakti-rakṣakaṁ jagad-gurum [1] (Śrī Bhakti Sundar Govinda) (1st line:) Who is carrying the divine conception of Śrī Chaitanya Mahāprabhu and nourishing it exclusively in the preceptorial line of Swarūp Dāmodar, Rāmānanda Rāya, Śrīla Rūpa Goswāmī, Jīva Goswāmī, etc.; and (2nd line:) whose divine preaching activities are rescuing the conditioned souls from this mundane Part Five – Eastern Side world without discriminating and considering the varṇa-dharma 169 170 Sri Samadhi Mandir Stotra Mala Śrīdhar Dev-GoswāmīMahārāj. to down bow I Rakṣak Bhakti Śrīla universe, whole line:) the of protector divine that (4th — Govinda Sundar shelter Bhakti only fallenness; Śrī of the and of Ṭhākur, Gurudev, Saraswatī degree his Bhaktisiddhānta of Śrīla servitor the dearmost the or is who line:) etc.) (3rd and religion, caste, (creed,

Praṇām Mantra to Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj sindhu-chandra-parvatendu-śāka-janma-līlanaṁ śuddha-dīpta-rāga-bhakti-gauravānuśīlanam bindu-chandra-ratna-soma-śāka-lochanāntaraṁ śrīdharaṁ namāmi bhakti-rakṣakaṁ jagad-gurum [2] (Śrī Bhakti Sundar Govinda) (1st line:) Whose divine pastime of appearing in this mundane world manifest in the year 1817* Śakābda; and (2nd line:) whose holy practising life is exclusively in the line of the super-exalted Rāga-mārga, which is the supreme destination of the Rūpānuga

Sampradāya, but, for the benefit of the conditioned souls, he Part Five – Eastern Side firmly established the worship of that, guarded by the standing of the super-vedic foundation of viddhi-mārga; and (3rd line:) 171 172 Sri Samadhi Mandir Stotra Mala ** By Sanskritlawitwillbewritteninthereverseorder:1817. * rtco o te hl uies, rl Bat Rka Śrīdhar Rakṣak Bhakti Dev-Goswāmī Mahārāj. Śrīla universe, whole the of protector divine that to down bow I line:) (4th — Śakābda 1910** year whose day of disappearance from this mundane world was in the Sindhu Bindu indicates 0; indicates7; candra candra 1; 1; ratna parvat 9, and 8,and soma indu 1. Hence, 1910. 1. 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O.Khanpur,DistrictofBurdwan, Village ofBamunpara, Seva Ashram Sri ChaitanyaSridharGovinda Bamunpara Email: [email protected] Phone: +919748906907 West Bengal,India Siliguri, Pin734006, 155 NetajiSarani New PalPara, Hayder Para, Sri ChaitanyaSaraswatMath Email: [email protected] and +919927532663 Phone: +919811301514 Pin 281121UttarPradesh,India Vrindavan DistrictofMathura, Mission 96SevaKunja, Sri ChaitanyaSaraswatMath& Email: [email protected] and (408) 287-6360 Phone: (408)288 6360 CA 95112,U.S.A San Jose 269 E.SaintJamesStreet Sri ChaitanyaSaraswatSevaAshram San Jose and http://www.sevaashram.com/ Web: http://www.sevaashram.net/ Email: [email protected] Fax: (831)462-9472 Phone: (831)462-4712 Soquel, CA95073,U.S.A. 2900 NorthRodeoGulchRoad Sri ChaitanyaSaraswatSevaAshram Soquel U.S.A. West Bengal District: Burdwan Post andPS:Kalna Village: Saspur Cultural Centre(LadiesAshram) Sri SridharSwamiBhaktiYoga Kalna Phone: +917797684382 New Delhi110055 Pahar Ganj, Chuna Mandi, Tilak St.(BehindImperialCinema), House 2394(OppositeMTNLOffice), Flat 6,(Topfloor), Bhakti YogaCulturalCentre, Srila SridharGovindaSundar New Delhi West Bengal,Pin731245 District: Birbhum, Post Office:Birchandrapur, Garbhabas (EkachakraDham), Krishnanushilana Sangha, Sree ChaitanyaSaraswata Birbhum Web: http://www.krsna.cc Phone: 808-878-6821 Hawaii 96790,USA. Kula, Maui, 16251 HaleakalaHwy., Sri ChaitanyaSridharGovindaMission Hawaii Phone: 580-326-4976 Email: [email protected] Hugo, Oklahoma74743 1405 SouthKStreet,#31 Sri ChaitanyaSanctuary Oklahoma Email: [email protected] Eugene, OR97405 25 E.32ndAve. Sri ChaitanyaSaraswatAshram Oregon Email: [email protected] Web: http://scsmission.com Salt LakeCity,UT,84102 745 South700East Sri ChaitanyaSaraswatMission Salt LakeCity Website: http://canada.scsmath.org Email: [email protected] Phone: 604.953.0280 Canada. Surrey, V3T4M4, #29 9955140Street, Sri ChaitanyaSaraswatSridhar Asan, Canada Email: [email protected] Phone: 808-775-9443 Honokaa, HI96727,U.S.A. P.O. Box1292, Sri Chaita Email: [email protected] nya GovindaSanctuary 177 Internetional Centres 178 Sri Samadhi Mandir Stotra Mala Sri Chaitanya Saraswati Sridhar Govinda Sridhar Saraswati Chaitanya Sri Guadalajara Email: [email protected] Phone: (52-999)982-8444 Kanasín, Yucatánc.p.97370,Mexico Calle 69-B, No. 537, Fracc. Santa Isabel Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri Mérida México Juan deDiosPeza 157 cruz, A.R., Vera de Math Saraswat Chaitanya Sri Veracruz Email: [email protected] Phone: (461)614-9001 Celaya (Guanajuato). Potasio No.224,col.Zonade Oro2, Sri ChaitanyaGovindaSevashram,A.R. Celaya Email: [email protected] Phone: (52-664)608-9154 c.p. 22440 Fracc. delPrado Ave. delasRosas9 Sri ChaitanyaGovindaSevashram,A.R. Tijuana Email: rediberto(at-)gmail.com Email: [email protected] Phone: (52-81)8383-0377 Phone: (52-81)8356-4945 c.p. 66000,Monterrey,N.L.,Mexico Centro, entreIsaacGarcayJ.Treviño, Diego deMontemayor#629, Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri Monterrey Email: [email protected] Phone: (52-33)3826-9613 Guadalajara, Jalisco, c.p. 44280, Mexico Reforma No.864,SectorHidalgo Sevashram deMéxico,A.R. - Phone: (52-55)5097-0533 Mexico City Delegacion Coyoacan,c.p.04800 Popular Revolucionaria, Alianza H U Col. 22 Int 40 edif. Z Calle Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri México City Delegacion AlvaroObregon,c.p.01020 Col. GuadalupeInn, 103 Int 100 No. Villalpando Fernando Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri México D.F. Phone: (52-272)725-6828 México Zona Centro,c.p.94300,Orizaba,Ver., Oriente 2,#259, Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri Orizaba Email: [email protected] Phone: (52-229)9550941 Veracruz, c.p.91700,Mexico (entre IgnaciodelaLlaveyNegrete) Email: [email protected] Ticul, Yucatán, México. Carretera Ticul - Chapab,Km1.4, Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri Ticul Email: [email protected] Phone: 443316-2252 Morelia Michoacan,México. Col. LomasdelValle, Loma SantaNo.50 Sevashram deMéxico,A.R. Govinda Sridhar Saraswati Chaitanya Sri Morelia Email: [email protected] Phone: (52-55)56778315 Email: [email protected] Tel: [+39]039 9274445 Web: http://www.villagovinda.org Fraz. RegondinoRosso,Italy 23887 OlgiateMolgora(LC) Via Regondino,5 Villa GovindaAshram Italy Tel (mobile):0877843302 Republic ofIreland Dublin 10 Inchicore Flat A,2,StMichaelsVillas Sri ChaitanyaSaraswatSangha Email: [email protected] Tel: 0719645661 Republic ofIreland Co. Leitrim Ballinamore Willowfield Road Attn: BrianTimoney Sri ChaitanyaSaraswatSangha Eire (RepublicofIreland) Co. 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Sri ChaitanyaSaraswatSevaAshram Email: [email protected] Phone/fax: +3613191022 Hungary Elopatak utca33. H-1118 Budapest Jayakishori D.D. Judit EszterSzucsPh.D– [email protected] Fax +90.312. 240 0389 Tel +90.312.240 1309 FII/4 Cayyolu, Ankara, Turkey Konutkent 2SitesiFinikeSok. Bhakti YogaCenter Govinda Sridhar Saraswat Chaitanya Sri Phone: (90)(312)4280514 06700 Kavaklydere,Ankara,Turkey Tahran Cad.BillurSok.No:19/10 Sri Chaitanya Saraswat Asan and Mission Email: [email protected] Web: http://www.yogamerkezi.org 090 312 4408882 and 4415857 312 090 Phone: Ankara, Turkey No 33/8,Cankaya06690 Abdullah Cevdetsokak Sri GovindaMathYogaCentre Turkey Email: [email protected] Czech Republic 566 01VysokeMyto Cukrovarska 128 Adriana Marcinovova (Anasuya DeviDasi) Sri Sridhar-GovindaSangha Czech Republic Email: [email protected] Hungary Sri ChaitanyaSaraswat Email: [email protected] 017-5862817 /012-5012804 Mobile (RamaRatanPrabhu): Seva Ashram,Sitiawan. Sri ChaitanyaSridharGovinda Email: [email protected] 012- 685 5932(BalendrananthPrabhu) +60 1264 6028 - 3 +60 Tel: 48000 Rawang,Selangor,Malaysia. Bukit Beruntung, No 19&21,JalanTertai10, Bukit BeruntungSevaAshram, Sangam Sadhu Saraswat Chaitanya Sri Malaysia Email: [email protected] Tel: +66819095917 Bangkok, Thailand Pattumthani-Rangsit Road,Pattumthani, Soi Watsadet 79/23 MoobanWorabodin Sri ChaitanyaSridharGovindaAshram Thailand Asia Email: [email protected] Tel: 90236341 and91856613 30 VerasamyRoad, Singapore Sri ChaitanyaSaraswat MathSingapore Singapore Tel: 016-3386130 46000 Petaling Jaya, Selangor, Malaysia. Kanaga Taman 18/16, puram, Jalan 7 No: Petaling JayaServiceCentre, ram, Sri Chaitanya Sridhar Govinda Seva Ash (Lalita KrishnaDas) Tel: 603-51616721 41200 Klang,Selangor,Malaysia. Taman MewahBaru, No 14,LorongBendahara46A, Sadhu Sangam,Klang, - - Email: [email protected] Phone: (0266) 795541 N.S.W. 2484,Australia. P.O. 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Alapan 1 ACM WoodstockHomes,Phase2, 16 LotBlock28, (Ishani DeviDasi) c/o ElynorB.Ronquillo Philippines Branch Sri ChaitanyaSaraswatMath, Email: [email protected] Phone: 800-1340 Philippines Metro Manila,Zipcode1747, Las PinasCity, Talon Uno, 23 RubySt.,CasimiroTownhouse, c/o GokulanandaPrabhu Srila SridharSwamiSevaAshram Philippines Email: [email protected] Tel: +6590626733 Singapore 081007 Blk 7,#02-107,TanjongPagarPlaza Sri Chaitanya Saraswat Math (Singapore) (Restaurant) Email: [email protected] Mobile: 90236341and91856613 Tel: 63439018and63967769 Singapore 207478 19 and21,UpperDicksonRoad, and GokulVegetarianRestaurant Sri GauraSaraswatiSridharSociety Phone: +7(495)628-8855, Russia side-street 7/2, Moscow, BolshoyKiselnyy Pin 107031, Sri ChaitanyaSaraswatCulturalCentre, Moscow, Russia Russia, Ukraine and Abkhazia Email: [email protected] P.O. Box4507,Lautoka,Fiji Sri ChaitanyaSaraswatSridharAsan Fiji Email: [email protected] Phone: (09)4125466 New Zealand. Riverhead, Auckland, 1030 CoatesvilleRiverheadHighway, New Zealand Phone +610266847943 NSW 2481,Australia 627 MyocumRd.,ByronBay, Sri ChaitanyaSaraswatAsan Email: [email protected] Phone: +38 (067) 464-18-94 (mobile) (Konstantin Colodezni): Contact: Krishna BhaktaPrabhu +38 (044)496-18-91 of Culture Palace “Rostok” 26/2, st. Harmatnaya Kiev, Ukraine: [email protected] +7 (812)498-2949, Phone: +7(812)498-2555, Russia St. Morskayab.13 Pin 197229St.Petersburg,p.Lahta Sri ChaitanyaSaraswatMath, St. Petersburg,Russia +7 (495)628-7404 181 Internetional Centres 182 Sri Samadhi Mandir Stotra Mala http://www.harekrishna.ru website: Russian principal the see please Abkhazia and Ukraine Russia, in places other at programmes of information For Email: [email protected] Phone: +995(442)6-88-23 Contact person:RasikanandaPrabhu: 4go Martast.87,apt.70 Sukhumi, Abkhazia: Abkhazia Web: http://casaprema.com Phone: (11)3815-1448 Cep: 05423-010 Pinheiros, SãoPaulo-SP Rua DiogoMoreira,312 & CasaPrema(Restaurant) Sri ChaitanyaSaraswatSridhar Asan Web: http://indiabrasil.org Email: [email protected] Phone: (51)3276-3242 Rio Branco-PortoAlegreRS Avenida ProtásioAlves,1917 Srila GovindaMaharajSevaSangha Web: http://indiabrasil.org Email: [email protected] Phone: (51)3268-1383 Aberta aosMorros-PortoAlegreRS Estrada ChapéudoSol,620 Srila GovindaMaharajSevaAshram Web: http://ashram.com.br Email: [email protected] Phone: (012)36633168 Campos doJordao,SaoPaulo,Brazil Krishna ShaktiAshram,P.O.Box386 Seva Ashram Sri ChaitanyaSridharGovinda Brazil South America Phone: (41)3263-1019,9994-8610 Guatupé, SãoJosédosPinhais,PR Rua LeonelSimões,393 Sri ChaitanyaSaraswatMath–Curitiba Email: [email protected] Phone: (34)3214-8497 CEP 38411-018 Uberlândia -MG Bairro MoradadaColina Rua DaPaz,491 Instituto PremadeYoga http://harekrishnasorocaba.blogspot.com Web: Email: [email protected] Sorocaba -SP18105-000 Raposo Tavares,km92 Chácara SãoFrancisco Sri ChaitanyaSaraswatMath Email: [email protected] Phone: (21)2644-6695 CEP: 38411.016 Caixa Postal:92660 Teresópolis -RiodeJaneiroRJ Prata dosAredes Srila GovindaMaharajSevaAshram Email: [email protected] Fax: 408-439 Phone: 342-471 Quito, Ecuador P.O. 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Quinta Guanipa, Margarita: Avenida31deJulio, 04146349203 Tel: contactoAnantaDas: Maracaibo: Avenida16entre70y71, Email: [email protected] Phone: [+58]212-7541257 Caracas, Venezuela Quinta ParamaKaruna, Avenida TuyconChama Sri Chaitanya Sridhar Govinda Seva Ashram Venezuela Email: [email protected] Phone: (593)2428685(landline) Phone: (593)99721593(mobile) Quito –Ecuador Sector Carretas J. CarcelenC91 (Premananda Das) Sri GovindaDham Nabadwip DhamStreet,LongMountain Sri Chaitanya Saraswat Math International Mauritius Fax: (0331)947938 Phone: (0331)912026 Kwa-Zulu Natal,SouthAfrica Pietermaritzburg 3201 57 SilverRoad,Newholmes,Northdale Sri ChaitanyaSaraswatMath Phone: (031)500-1576 Durban, Kwa-ZuluNatal,SouthAfrica P.O. 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