Monthly Archives: June 2026

Date : 27 June 2026

Title : The Dahi Chida Festival of Panihati — The Sweet Punishment of Nityananda Prabhu

Nitai Gaur Premanande hari haribol

Today is a special day. Today is Panihati Dahi Chida Festival.

Since 1516, 510 years ago on this day, Sri Nityananda Prabhu was in Panihati. It was a village then; now it is a town. Nityananda Prabhu celebrated the Dahi Chida festival.

Akrodha Paramananda Nityananda Raya by Srila Lochana Dasa Thakura

akrodha paramananda nityananda raya
abhimana-sunya nitai nagare bedaya

Translation –
Lord Nityananda Raya never gets angry. He is always in ecstasy, supreme bliss. He has no false ego. He wanders to every town and village in Nadia, chanting Hare Krishna, dancing, and offering Krishna-prema to everyone indiscriminately.

The noble Lord Nityananda is never angry. He does not share anger with anyone; He only shares bliss (happiness) with everyone. He is the personification of supreme transcendental bliss. Devoid of any concept of false ego, Nitai wanders about the town.

adhama patita jiver dvare dvare giya
hari-nama maha-mantra dicchen bilaiya

Translation –
Sri Nitai goes to every doorstep and knocks on the door, ‘Tap! Tap! Tap!’ He goes to those who are very much distressed, degraded, and fallen. He gives them Krishna-prema. He says, “Please Chant! Please Chant!”:

hare krishna hare krishna
krishna krishna hare hare
hare rama hare rama
rama rama hare hare

Going from door to door in the residences of the most fallen and wretched souls, He freely distributes the gift of the Hari-nama Mahamantra.

jare dekhe tare kohe dante trna dhori’
amare kiniya loho bolo gaura-hari

Translation –
Whomever He meets, catching a straw between His teeth, He begs, “O Brothers! Please do the bhajana of Sri Gaurahari and purchase Me, purchase Me, purchase Me.”

He is so humble; there is nothing to measure it. “Whatever I give, please accept it and do bhajana of Gauranga.” He exclaims to whomever He sees while holding a straw between His teeth, “Please purchase me by worshipping Gaurahari!”

eto boli’ nityananda bhume gadi jay
sonara parvata jeno dhulate lotay

Translation –
Saying this, Lord Nityananda rolls on the ground in the dust, cries, and sheds tears, looking like a mountain of gold rolling on the ground.

Saying thus, Nityananda Prabhu rolls about on the ground, and He would be adorned with dust. He is a mountain of gold covered by dust, appearing like a golden mountain tumbling in the dust in the sunlight.

heno avatare jar rati na janmilo
locan bole sei papi elo ar gelo

Translation –
“Such a merciful incarnation is Lord Nityananda. If someone does not develop love for such an incarnation as Sri Nityananda Rama, Locana says: ‘Such a sinful person wastes his life, remaining in the cycle of birth and death. He cannot be delivered.'”

Locana Dasa Thakura says, “Whoever has not experienced the awakening of affection for such an avatara as Nityananda Prabhu — that sinful person simply comes and goes uselessly in the cycle of repeated birth and death.” Just like we say in Marathi, “Ala ani gela.” This is very simple.

Nityananda Prabhu Himself went to Panihati; Chaitanya Mahaprabhu had sent Him from Jagannath Puri. Nityananda Prabhu also had the twelve cowherd boys (Dvādaśa Gopāla) — from Krishna Balaram leela, these associates also came with Nityananda Prabhu to Panihati. Nityananda Prabhu sat on a throne and His associates performed dancing. There, for 3 months, there was only akhanda ( continuous) kirtan day and night. The kirtan that happened in Panihati at that time was so mesmerizing and divine that nothing like it had happened in ages and will not happen again. Only Nityananda Prabhu and His associates performed such effulgent kirtan, which is beyond this world. In Goloka-Navadwip Mandal there is always such kirtan, and it also happened on this earth by the mercy of Nityananda Prabhu — going on continuously for 3 months without any stopping.

In Chaitanya Bhagavat, Vrindavan Das Thakura says:

vṛkṣera upara ḍāle chaṛe, pāte pāte beṛāya, tathāpi nāhi paṛe.

Translation –
“It climbs upon the branches of a tree, wanders from leaf to leaf, yet it never falls.”

Nityananda Prabhu performed kirtan not only on the earth but also on the trees and branches — His associates would climb up and perform kirtan there. Everyone would chant and then jump, performing kirtan from tree to tree, shouting “Hari Bol!” during the jumps. Sometimes they would take branches of trees instead of kartal and use them as instruments during kirtan, or use them like dandiya. Some made the branches into flutes and played during kirtan. Someone was rolling on the earth. Everyone was performing siddhis, becoming lighter than the lightest — the law of gravitation was not working there. Every tree of Panihati was being shaken by these associates of Nityananda Prabhu, until Raghav Pandit came and said, “Enough is enough now, stop it!” He and his sister Damayanti would make meals for Chaitanya Mahaprabhu in Panihati. I also had a disciple named Damayanti, and she used to come to this Panihati Mahotsav.

CC Antya 6.44
gaṅgā-tīre vṛkṣa-mūle piṇḍāra upare
vasiyāchena yena koṭī sūryodaya kare

Translation –
Sitting on a rock under a tree on the bank of the Ganges, Lord Nityananda seemed as effulgent as hundreds of thousands of rising suns.

CC Antya 6.45
tale upare bahu-bhakta hañāche veṣṭita
dekhi’ prabhura prabhāva raghunātha vismita

Translation –
Many devotees sat on the ground surrounding Him. Seeing the influence of Nityānanda Prabhu, Raghunātha dāsa was astonished.

CC Antya 6.46
dandavat hañā sei padilā kata-dūre
sevaka kahe, ‘raghunatha dandavat kare’

Translation –
Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityananda Prabhu pointed out, “There is Raghunātha dāsa, offering You obeisances.”

CC Antya 6.47
śuni’ prabhu kahe, “corā dili daraśana
āya, āya, āji tora karimu dandana”

Translation –
Hearing this, Lord Nityānanda Prabhu said, “You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you!”

CC Antya 6.48
prabhu bolāya, tenho nikaṭe nā kare gamana
ākarṣiyā tāṅra māthe prabhu dharilā caraṇa

Translation –
The Lord called him, but Raghunātha dāsa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghunātha dāsa’s head.

CC Antya 6.51
dadhi, cidā bhakṣaṇa karāha mora gaṇe”
śuni’ ānandita haila raghunatha mane

Translation –
“Make a festival and feed all My associates yogurt and chipped rice.” Hearing this, Raghunātha dāsa was greatly pleased.

“Feed all of My associates dahi chida” — this was Nityananda Prabhu’s punishment. He knew Raghunath Das was the son of a rich person from Saptagram.

I have visited Panihati many times. Last year on this day I was in Panihati. I also visited the village and house of Srila Raghunath Das Goswami.

Govardhan Mujumdar was his father — a big landlord, very rich. Nityananda Prabhu was punishing this landlord’s son. If a person keeps more wealth than he needs, he receives punishment.

Raghunātha dāsa immediately sent his own men to the village to purchase all kinds of eatables and bring them back.

Raghunātha dāsa brought chipped rice, yogurt, milk, sweetmeats, sugar, bananas, and other eatables, and placed them all around.

As soon as they heard that a festival was going to be held, all kinds of brāhmaṇas and other gentlemen began to arrive. Thus there were innumerable people.

Seeing the crowd increasing, Raghunātha dāsa arranged to get more eatables from other villages. He also brought two to four hundred large, round earthen pots.

He also obtained five to seven especially large earthen pots, and in these pots a brāhmaṇa began soaking chipped rice for the satisfaction of Lord Nityānanda.

Lord Nityananda made Rāghava Pandita sit down and had two pots delivered to him as well. There were two kinds of chipped rice soaked in them.

Just as Sudama served poha (flattened rice) to Krishna, Raghunath Das Goswami served chipped rice to Lord Nityananda.

CC Antya 6.77
sakala-lokera cidā pūrṇa yabe ha-ila
dhyāne tabe prabhu mahāprabhure ānila

Translation –
When chipped rice had been served to everyone, Lord Nityananda Prabhu, in meditation, brought Śrī Caitanya Mahāprabhu.

CC Antya 6.78
mahāprabhu āilā dekhi’ nitāi uthilā
tāṅre lañā sabāra cidā dekhite lāgilā

Translation –
When Śrī Caitanya Mahāprabhu arrived, Lord Nityananda Prabhu stood up. They then saw how the others were enjoying the chipped rice with yogurt and condensed milk.

So everyone started opening their shops of milk, rice, yogurt, dry fruits, etc., and they asked for money in exchange for the ingredients. Raghunath Das Goswami was making a list to provide each shopkeeper their payment. Every shopkeeper was also taking free prasad, and Raghunath Das Goswami thought, “This is a Maharaja’s thali — there is a difference!” But this was not normal business; it was a business of love. And there was also the kirtan of —

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

CC Antya 20.18
khāite śuite yathā tathā nāma laya

Translation –
“Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.”

Keep chanting even while eating or sleeping. And where Nityananda Prabhu dances, Chaitanya Mahaprabhu also appears.

CC Antya 6.79
sakala kundīra holnāra cidāra eka eka grāsa
mahāprabhura mukhe dena kari’ parihāsa

Translation –
From each and every pot, Lord Nityānanda Prabhu took one morsel of chipped rice and pushed it into the mouth of Śrī Caitanya Mahāprabhu as a joke.

Nityananda Prabhu had invited Chaitanya Mahaprabhu in His mind through meditation, and Chaitanya Mahaprabhu came. Nityananda Prabhu showed the great festival happening before Him and was feeding Chaitanya Mahaprabhu one morsel of chipped rice.

CC Antya 6.80
hāsi’ mahāprabhu āra eka grāsa lañā
tāṅra mukhe diyā khāoyāya hāsiyā hāsiyā

Translation –
Śrī Caitanya Mahāprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityānanda, and laughed as He made Lord Nityānanda eat it.

When a servant brought betel nuts and offered them to Lord Nityananda, the Lord smiled and chewed them.

With His own hands, Lord Nityānanda Prabhu distributed to all the devotees whatever flower garlands, sandalwood pulp, and betel nuts remained.

After receiving the remnants of food left by Lord Nityānanda Prabhu, Raghunātha dāsa, who was greatly happy, ate some and distributed the rest among his own associates.

Thus the pastimes of Lord Nityananda Prabhu in relation to the celebrated festival of chipped rice and yogurt have been described.

Nityānanda Prabhu rested for the day, and when the day ended He went to the temple of Rāghava Pandita and began congregational chanting of the holy name of the Lord.

Lord Nityananda Prabhu first influenced all the devotees to dance, and finally He Himself began dancing, thus inundating the entire world in ecstatic love.

Lord Śrī Caitanya Mahāprabhu was observing the dancing of Lord Nityananda Prabhu. Nityananda Prabhu could see this, but the others could not.

CC Antya 6.133
mora māthe pada dhari’ karaha prasāda
nirvighne caitanya-pāṅ — kara āśīrvāda

Translation –
“Placing Your feet on my head, give me the benediction that I may achieve the shelter of Śrī Caitanya Mahāprabhu without difficulty. I pray for this benediction.”

Raghunātha dāsa did not merely ask for blessings — he specifically prayed: “Place Your lotus feet upon my head and bless me so that I may attain Śrī Caitanya Mahāprabhu without obstacles.” Nityānanda Prabhu fulfilled this literally.

Namacharya Srila Haridas Thakur was staying in Saptagram, so Raghunath Das Goswami had received his association. He took inspiration from him and that is how he became motivated; he had also developed detachment from his family. He then went to Shantipur, and Chaitanya Mahaprabhu also went to Shantipur after taking sanyas at the same time. So Chaitanya Mahaprabhu and the young Raghunath Das were together for 7 days, along with many other devotees. He also wanted to go with Chaitanya Mahaprabhu to Jagannath Puri from Shantipur, but Chaitanya Mahaprabhu stopped Raghunath Das Goswami and ordered him to go home — “Do not be so excited.” Raghunath Das Goswami went home and became a grihastha. But he always wanted to stay with Chaitanya Mahaprabhu; however, with the presence of his family and relatives, he could not manage it. Somehow he came from Saptagram to Panihati, and now he is receiving the mercy of Nityananda Prabhu. And now he will get Chaitanya Mahaprabhu. Here Nityananda Prabhu is performing the role of adi guru.

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto ‘pi
dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ
vande guroḥ śrī-caraṇāravindam

Translation –
By the satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kṛṣṇa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.

Jagannath Puri Dham ki jay!
Sri Krishna Caitanya Mahaprabhu ki jay!

This is the tree under which Nityananda Prabhu sat and organised the Panihati Dahi Chida festival. I have visited this place many times. Srila Prabhupada also visited Panihati, and it was his wish that ISKCON must have a grand temple in Panihati village. Due to the exclusive efforts of His Holiness Bhakti Charu Swami Maharaj, we now have a temple in Panihati Gram, and ISKCON is established there.

This place is also called Dand Mahotsav Sthali. Gandhiji, Ramkrishna Paramhans, Subhas Chandra Bose — all these great personalities also went there. Chaitanya Mahaprabhu also visited there and asked, “What is the name of this nagar?” This nagar is now named Kaun Nagar — “Which Town.” We can see it from ISKCON, the Kaun Nagar.

CC Antya 2.34–35
śacīra mandire, āra nityānanda-nartane
śrīvāsa-kīrtane, āra rāghava-bhavane

ei cari thāñi prabhura sadā ‘āvirbhāva’
premākṛṣṭa haya, prabhura sahaja svabhāva

Translation –
Śrī Caitanya Mahāprabhu always appeared in four places: in the household temple of mother Śacī, in the places where Śrī Nityānanda Prabhu danced, in the house of Śrīvāsa Pandita during congregational chanting, and in the house of Rāghava Pandita. He appeared because of His attraction to the love of His devotees. That is His natural characteristic.

In this Raghav Bhavan, Chaitanya Mahaprabhu is always present. When the meal is prepared by Raghav Pandit, Radha Rani comes to prepare the meal — that is why Chaitanya Mahaprabhu always stays there.

His Holiness Jayapataka Swami Maharaj has named Atlanta the “New Panihati Village.” I and His Holiness Jayapataka Swami Maharaj have celebrated the Dahi Chida festival in New Panihati Village. In every ISKCON temple we are celebrating the Dahi Chida festival today, so I order you all on behalf of Sri Nityananda Prabhu — please celebrate this festival of Dahi Chida at your home as well. Invite other devotees and have the feast together. Invite everyone, dance, chant, eat prasad, and enjoy the festival.

Gaur Premanande Haribol!

Japa Talk by H.H Lokanath Goswami Maharaj
Date: 26-06-2026
Main Theme: Importance of Panihati
Sub-Heading: Prayers and Obeisances to the Spiritual Master

Hare Krishna. First of all, I offer my respectful and humble obeisances at the lotus feet of His Holiness Param Pujya Lokanath Swami Guru Maharaj. It is by Guru Maharaj’s blessings that whenever he comes here, we receive a renewed spiritual energy, a fresh vigor, and a novel enthusiasm in our devotional service. The sheer enthusiasm with which Guru Maharaj leads the congregational chanting and the enthusiasm with which he meets the devotees is highly instructive in itself.

If I may say so without exaggeration, if His Holiness Srila Bhakticharu Swami Guru Maharaj were present here, the exact same feeling that used to arise comes to us when Guru Maharaj comes here. All glories to Srila Lokanath Swami Guru Maharaj! Now, it is the instruction of Guru Maharaj that I speak on the glories of Panihati Dham. He kindly told me that I am a saint. Well, I am far from being a saint; it is only by the blessing of Guru Maharaj that one can hope to become a true devotee. I possess no personal spiritual realizations. However, it is the order of Guru Maharaj that something be spoken here.

Sub-Heading: The Four Eternal Residences of Sri Chaitanya Mahaprabhu

The village of Panihati is one of the four absolute places where Sri Chaitanya Mahaprabhu resides eternally. Chaitanya Mahaprabhu continuously manifests His presence in four specific locations: Sachi Mandir, Srivasa Angan, Nityananda Nartane, and Raghav Bhavan.

Thus, the pastimes of Raghav Pandit are highly elevated. Many of you have heard of these pastimes, and several devotees present here have taken darshan of this holy place, while many others must have heard about it. Still, I will briefly summarize it. Raghav Pandit was an exceptionally pure and unalloyed devotee of the Supreme Lord, and he took his birth here. In Krishna-lila, he was Dhanistha Gopi, who appeared in Gaura-lila as Raghav Pandit. Furthermore, Phumala Manjari from Krishna-lila appeared in Gaura-lila as his sister, Srimati Damayanti. Thus, they were brother and sister, and their birthplace was this historic Raghav Bhavan.

His grandfather had originally come to this region; he was a Brahmin from Kannauj named Ganga Prasad Chaturvedi. When he arrived here, he was once traveling by a boat along with young boys and girls. Then, during the night, the Supreme Lord appeared to him in a dream and said, “Retrieve Me from the banks of the Ganges.” When he went to the riverbank the following morning, he saw that the beautiful deities of Sri Sri Radha Madan Mohan were standing there. That is how his grandfather established the worship of Radha Madan Mohan.
Subsequently, his son Devi Prasad Chaturvedi was born, who also used to play with the Lord, converse with Him, and offer bhoga directly to the responsive Lord. Raghav Pandit was his son.

Sub-Heading: The Transcendental Cooking of Raghav Pandit

He is a very famous devotee, and in the Sri Chaitanya-charitamrta, specifically in the Madhya-Lila, Chapter 15, there is a vivid description of how Raghav Pandit used to offer bhoga to the Lord. We discussed this topic in our previous sessions and we revisit it frequently. In fact, during a previous class or the one before that, I casually mentioned that I have repeated this narrative 3,000 times! Later, a devotee pointed out to me that my mathematical calculation was wrong and it was actually 300 times instead of 3,000—I had accidentally added an extra zero! Regardless, it is my absolute good fortune that I get to repeat this narrative of the pastime repeatedly.

The historical facts of the pastime will remain absolute and unchanging; however, the more we speak Hari-Katha, the more our hearts are purified. The more we chant the holy name, the more our hearts are cleansed. Just as our Guru Maharaj, Srila Lokanath Swami, has performed congregational chanting for so many years across the globe, it is practically impossible to pinpoint which specific kirtan of his is the most melodious. Every single kirtan of his is sweet; wherever he has chanted, it is divine. Similarly, no matter how many times Hari-Katha is repeated, it remains ever-sweet.

Raghav Pandit would cook exclusively for the pleasure of the Lord, and you can read about his standard of cooking in the authorized teachings. When Sri Chaitanya Mahaprabhu visited Raghav Bhavan, He was so pleased that He placed His divine lotus feet upon the head of Gadadhara Das, who is an incarnation of Srimati Radharani’s effulgence. This underscores the immense sanctity of this place.

Sub-Heading: The Out-of-Season Flowering at Raghav Bhavan

When Sri Nityananda Prabhu arrived here at Panihati, an extraordinary pastime took place. I will detail how Nityananda Prabhu arrived at Panihati later, but let me conclude this portion regarding Raghav Bhavan first. Many pastimes occurred at Raghav Bhavan. When Nityananda Prabhu arrived. He once requested, “Perform My Abhisheka.” Raghav Pandit immediately brought sacred Ganges water, pure milk, and various auspicious ingredients to perform the ritual bathing of Lord Nityananda. Following the completion of the ritual, Nityananda Prabhu expressed a unique desire: “I wish to wear a garland made of fresh Kadamba flowers.” Raghav Pandit replied, “My Lord, it is currently not the season for Kadamba trees to bloom. Where can I possibly find a Kadamba garland for You at this time?” Nityananda Prabhu replied, “Look, by the mercy of Lord Krishna, absolutely anything is possible.”

Raghav Pandit stepped outside into the courtyard where a Jambura (citrus/pomelo) tree was growing. To his amazement, the branches of that citrus tree were fully blooming with fragrant Kadamba flowers! Imagine what is impossible by the mercy of the Lord. Raghav Pandit immediately gathered those flowers, wove a garland, and placed it around the neck of Lord Nityananda. Such are the wonderful pastimes of Raghav Bhavan.

Sub-Heading: Scriptural Traditions and Global Management

Raghav Bhavan holds deep significance for our recent lineage of teachers and preceptors as well. Srila Prabhupada visited this holy site two to three times. Furthermore, whenever Sri Sri Tamal Krishna Swami Maharaj resided in Kolkata and it was the day of Ekadashi, he would visit the Samadhi of Raghav Pandit, above which two sacred creepers have been intertwined for over 500 years. He would sit under those ancient creepers and perform intense chanting of the holy names for hours at a time.

Similarly, Param Pujya Jayapataka Swami Maharaj made it a rule to visit Raghav Bhavan to break his Ekadashi fast on Dvadashi. When His Holiness Srila Bhakticharu Swami Maharaj visited this temple, the traditional caretakers of the property were so moved that they offered, “Maharaj, we are willing to hand over the management of this entire historic temple to you, on one condition—you must permanently reside here.” Srila Bhakticharu Swami gracefully declined, explaining, “No, I am a traveling sanyasi, my duty is to travel the entire world to preach, so residing permanently in one location is not possible for me.” Thus, our lineage has always revered this site.

A remarkable tradition continues to this day. Before the world-famous Ratha Yatra festival begins in Jagannath Puri, on the specific day of Netrotsava, the food offerings presented to Lord Jagannath inside the Gambhira originate directly from Raghav Bhavan here in Panihati. An entire railway cargo compartment is booked specifically to transport this sanctified bhoga from Panihati to Puri on the day of Netrotsava, and the next day the Ratha Yatra begins. This ancient tradition remains fully functional. Thus, the beautiful pastimes of Raghav Bhavan and Raghav Pandit are extraordinary.

All these profound pastimes have now been thoroughly documented in our new literature. This is the updated edition of “The Glorious History of Panihati”, now formally printed and published globally by Golden Age Media. Previously, we used to publish this literature locally, which limited our distribution range. Now, with a professional publisher, the book has been successfully released in English and has also been translated into Tamil. Our team is currently working on the Hindi and Bengali editions to expand its distribution because a lot of work has been done and is ongoing on this project.

This systematic work is vital because it directly fulfills the spiritual vision of Srila Prabhupada. Before ISKCON secured its current land in Sridham Mayapur, Srila Prabhupada explicitly expressed a desire, saying, “Panihati is such an incredibly beautiful and sacred place that I wish to establish the global headquarters of ISKCON right here.” This shows how deeply our Acarya valued this holy ground, and when you visit, you will witness its pristine environment.

Sub-Heading: The Absolute Principle of Following the Guru’s Instructions

Why did Panihati achieve such immense global renown? Historically, Lord Nityananda Prabhu would annually lead large groups of Bengali devotees to Jagannath Puri to obtain the darshan of Sri Chaitanya Mahaprabhu. However, during one such visit, Sri Chaitanya Mahaprabhu gave a confidential instruction to Nityananda Prabhu. Mahaprabhu said, “Do not travel here to Puri every single year. The spiritual work of delivering the conditioned souls in Bengal, which is highly complex and difficult for Me, can be easily executed by You.”

Srila Prabhupada clarifies this in his purports: Going to Jagannath Puri merely to see the Deity can sometimes descend into a subtle form of personal sense gratification. If one abandons an active opportunity to preach the glories of the holy name just to enjoy the peaceful vision of the Deity, it can deviate from pure service. This raises a deep theological question. Can beholding Lord Jagannath be categorized as sense gratification? What then constitutes pure devotional service? The absolute definition of bhakti is unconditional adherence to the order of the Spiritual Master.

One might be executing an authorized limb of devotional service, but if that action directly contradicts the immediate instruction of the Guru, it will not yield the highest spiritual benediction. Full spiritual empowerment is achieved exclusively through direct alignment with the Guru’s desire. As stated in the scriptures:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

Translation:

Unto those great souls who have implicit faith in both the Supreme Lord and the spiritual master, all the confidential imports of Vedic knowledge are automatically revealed. (ŚU 6.23)
Sub-Heading: The Analytical Example of Aruni

To illustrate this absolute principle of obedience, the ancient histories narrate the famous story of the disciple Aruni. His spiritual master once ordered him to go out to the fields because the retaining dirt wall of the field had broken, causing vital water to drain out. When he arrived at the site, there was a heavy current of water flowing out and he tried everything within his power to plug the breach. He used mud, logs, stones, bricks, and mortar, but the current of the water was too powerful and washed everything away. Realizing that he was failing to fulfill his guru’s command, Aruni made a definitive choice: he laid his own body down across the breach to act as a dam, effectively stopping the water flow with his torso.
When night fell and Aruni had not returned to the hermitage, the spiritual master became deeply concerned and led the other disciples into the fields, calling out, “Aruni! Where are you?” From the darkness, Aruni weakly replied, “My Gurudev, I am lying down here at the field’s edge.” When the guru discovered him, he was deeply moved.

Now, if you analyze the classical texts, there is absolutely no mention of how many tons of crops were saved that year, nor is there any mathematical calculation of the exact cubic meters of water Aruni managed to conserve. The scriptures do not care about the material economics of that water or how much crop production increased. Aruni is immortalized as a foundational icon of success purely because he chose to execute the order of his Guru. That absolute surrender is the essence of true austerity and bhakti.

Sub-Heading: Lord Nityananda’s Direct Distribution of Love of Godhead

Strictly following the command of Mahaprabhu, Nityananda Prabhu returned to Bengal, and the very first geographic location He chose to anchor Himself was here in Panihati. He resided here continuously for three months. The Sri Chaitanya-bhagavata written by Srila Vrindavan Das Thakur asserts that the scale of congregational chanting unleashed by Nityananda Prabhu during those three months was so profound that in the future, Srila Vyasadeva himself would have to manifest again to fully document those pastimes. Commenting on this statement, Srila Bhaktisiddhanta Sarasvati Thakura notes in his commentary that “Vyasadeva reappearing” signifies that the pure sub-lineage and empowered followers of Vyasadeva would write books on this glory—and indeed, those books are in our hands today.

When we organize spiritual programs today, we normally follow a structured framework: we evaluate the background of the newcomers, check if they follow Sanatan Dharma, analyze if they understand the demigods, or customize our approach depending on whether they are students or householders. Even Srila Prabhupada, while journeying to America aboard the Jaladuta, prayed, “O Lord, I do not know how I will make them understand your message, please grant me the intelligence to convey this aesthetic mellow (rasa) to them.”
However, who is Nityananda Prabhu? He is the original Spiritual Master, Lord Balaram Himself. His preaching methodology at Panihati completely bypassed conventional material formulas or shortcuts. He stood on the banks of the Ganges, and as far as His divine vision could see, He unconditionally distributed pure love of Godhead to everyone. He completely disregarded material qualifications, disqualifications, eligibility, or unworthiness. It was a direct, unfiltered distribution of the highest spiritual platform.

Sub-Heading: The Arrival of Raghunath Das Gosvami

During this period, news reached the young Raghunath Das Gosvami that Lord Nityananda had arrived at Panihati. Raghunath Das lived across the Ganges in a historic locality known as Adi Saptagram, which 500 years ago functioned as a prominent international port city akin to Porbandar in Gujarat, welcoming massive merchant ships for global trade.

Raghunath Das was the son of Govardhan Majumdar and the nephew of Hiranya Majumdar—multimillionaire landlords of that era. The Chaitanya-charitamrta records that their annual gold revenue was a staggering 1.2 million gold coins. If someone had that wealth today, it would require multiple secure bank accounts! Despite being the sole heir to this unimaginable aristocratic fortune, Raghunath Das crossed the Ganges, using the exact ghat located right next to our present temple. From a distance, he looked at Lord Nityananda sitting majestically under a banyan tree surrounded by His associates, and out of deep humility, Raghunath Das prostrated himself on the ground to offer his respects. For this reason, Srila Bhaktisiddhanta Sarasvati Thakura formally named our specific temple land as “Raghunath’s Pranami Sthal” (The Site of Raghunath’s Obeisances).

Lord Nityananda Prabhu, spotting him from a distance, loudly called out, “You are a thief! Come here right now!” Why did He call him a thief? Because if anyone attempts to bypass the authorized spiritual master, the senior Vaishnavas, and the community of devotees to reach Lord Krishna directly, Krishna will reject them. Such an attempt is spiritually fraudulent. Lord Nityananda brought Raghunath close and placed His divine lotus feet directly onto Raghunath’s head. Devotees often scramble desperately, sometimes even knocking each other over, just to touch the feet of a guru or a sadhu. But real mercy depends entirely on your internal consciousness. Raghunath’s internal consciousness was saturated with the pure mood of unalloyed service. When the Lord observes an authentic desire to serve, He voluntarily bestows His mercy and places His feet on the disciple’s head without any external struggle.

Sub-Heading: The Pastime of the Chida-Dahi Mahotsav

As a “punishment” for his thievery, Lord Nityananda commanded Raghunath Das, “Since you are an exceptionally wealthy man’s son, your punishment is to immediately feed flat rice and yogurt to all My associates and devotees present here.” Raghunath Das was overjoyed by this command. He immediately dispatched his servants to purchase massive quantities of chipped flat rice, fresh milk, yogurt, and condensed milk. They prepared two distinct main preparations: one mixed thoroughly with rich yogurt (Chida-Dahi) and the other cooked with thick condensed milk (Chida-Rabri). To these, they added ripe mangoes, fresh bananas, grated coconut, premium dried fruits, pure ghee, and a precise pinch of edible camphor. The camphor is added because mixing these ingredients by hand can induce rapid fermentation; the camphor acts as a natural preservative, expanding its shelf-life so it doesn’t spoil within the hour.

When the feast was arranged in clay pots, Lord Nityananda sat down and entered into a deep meditation. Instantly, Sri Chaitanya Mahaprabhu mystically manifested His physical presence there from Jagannath Puri! Nobody else could see Mahaprabhu except Nityananda Prabhu and a few highly elevated souls. Nityananda Prabhu took a morsel of Chida-Dahi and placed it directly into Mahaprabhu’s mouth, and Mahaprabhu reciprocated by feeding Nityananda Prabhu. They joyfully walked around the entire gathering, tasting the preparations directly from the clay pots of the unsuspecting devotees.

Since Nityananda Prabhu is the Supersoul dwelling within everyone’s heart, he sent a spiritual invitation across the region. Word spread instantly, and thousands of people flocked to the banks of the Ganges. The crowds became so massive that the entire area was packed, and people had to stand neck-deep inside the waters of the Ganges, holding their clay pots of Chida-Dahi above their heads to honor the prasadam! This exact historical scene is replicated in our consciousness every single year. While the general public colloquially calls this event the “Danda Mahotsav”, the classical scriptural name found in the Chaitanya-charitamrta, Antya-Lila, Chapter 6, Verse 100 is explicitly stated as follows:

ei ta’ kahiluṅ nityānandera vihāra
‘ciḍā-dadhi-mahotsava’-nāme khyāti yāra

Translation:

This pastime of Lord Nityananda Prabhu is celebrated as the Chida-Dahi Mahotsav. Its glorious reputation spread rapidly in all four directions. (CC Antya 6.100)

Sub-heading: Five-Day Expansion of the Contemporary Festival

Since the year 2018, our temple management has systematically expanded this celebration into a grand 5-day festival.
• Day 1 (Ganga Saptami): We commenced with a formal Ganga Safari and Ganga Puja. We chartered a large boat on the Ganges river along with prominent senior monks like His Holiness Bhakti Prema Swami Maharaj and His Holiness Bhakti Govindananda Swami Maharaj, traveling all the way down to the historic Khidirpur Dock—the exact location from which Srila Prabhupada boarded the Jaladuta steamship to sail to America. The entire river journey was filled with deep scriptural discourses, vibrant kirtan, and prasadam distribution.
• Day 2 (Yesterday): We celebrated a massive Food Festival. The devotees prepared 35 to 40 entirely distinct culinary preparations, and over 1,100 devotees sat together to honor the feast, making it a spectacular success.
• Day 3 (Today): Today is the highly auspicious tithi of Nirjala Ekadashi. We are conducting a Shravan Utsav (Festival of Spiritual Hearing). Highly qualified speakers like Ananga Mohan Prabhu, Padma Netra Prabhu, Kamalapati Prabhu, Bhakti Prema Swami Maharaj, and Bhakti Saranga Maharaj will deliver comprehensive spiritual discourses today.
• Day 4 (Tomorrow): Tomorrow will be the main Danda Mahotsav (Chida-Dahi Festival).
Every single year, our attendance numbers are growing exponentially. Millions of pilgrims and travelers enter the town. Within our campus alone, we have prepared arrangements to feed over 5,000 devotees simultaneously. However, balancing the incoming and outgoing flow of such a crowd depends entirely on the will of the Supreme Lord.
Many of you have witnessed the massive crowds that gather at Pandharpur during the Ashadi Ekadashi festival. Now, imagine taking that entire sea of humanity, compressing it, and packing it inside a tight, limited urban space—that is exactly what happens here tomorrow. [00:20:49] I can guarantee that any preconceived notions you hold regarding what constitutes a large crowd will be completely shattered once you step into our venue tomorrow. You will literally see nothing but a dense grid of human heads as far as the eye can see. Amidst this intense environment, we receive the rare opportunity to serve thousands of visiting Vaishnavas.

Sub-Heading : Technical Arrangements and Concluding Appeals

Therefore, I sincerely request all of you to join your hands and collectively pray for us, asking the Supreme Lord to let tomorrow’s festival conclude smoothly without any material hindrances or accidents. In the past, Param Pujya Lokanath Swami Guru Maharaj would physically attend this event, but because the crowd has grown dangerously dense and his health is currently delicate, he is monitoring it remotely. Wherever you are currently situated globally on this holy day of Nirjala Ekadashi (or Dvadashi/Maha-Dvadashi depending on your local lunar calendar alignment), please bless our team.

Managing this crowd requires intensive administrative coordination; the local government administration and the police department have enforced highly strict security protocols and structural cordons to assist us. Yet, we know that without the internal mercy of the Vaishnavas, no material arrangement can ensure success. For the last three days, the region has been hit by torrential rainfall. When we were out on the Ganges river for the Safari, the devotees collectively prayed, “O Lord, please pause the rain during this boat journey, otherwise the pilgrims will fall sick and face nausea and vomiting,” as had occurred during a previous wet festival. The moment the Vaishnavas offered that sincere prayer, the rain stopped, and our journey concluded flawlessly. This proves that everything operates on devotion.

Panihati is so structurally significant that Srila Prabhupada named his major temple project in America as “New Panihati Dham” (Atlanta, USA), arguing that if there can be a New York or a New England, there must be a New Vrindavan, a New Mayapur, and a New Panihati.

Furthermore, when Srila Prabhupada visited this town originally, a local traditional Brahmin presented him with a rare, highly potent Shaligram Shila. Srila Prabhupada later handed over that specific Janardan Shaligram Shila to Param Pujya Jayapataka Swami Maharaj, instructing him to place it at the lotus feet of Sri Sri Radha Madhav in Mayapur. It was this historical event at Panihati that formally introduced the structural system of Shaligram worship within our entire international society.

The site is highly accessible, located just 45 minutes away from the Kolkata International Airport, 25 minutes from the Sealdah Railway Station, and roughly 35 to 40 minutes from the Howrah Railway Station. Offering my repeated respects at the feet of all assembled devotees, I conclude this session.

Concluding Shouts of Victory (Jaya-Dhwani)

Conclusion
All glories to the congregational chanting of the Holy Name!
All glories to the village of Panihati!
All glories to Raghunath Das Gosvami!
All glories to Raghav Pandit Prabhu!
All glories to Srila Prabhupada!
All glories to Param Pujya Guru Maharaj!
Hare Krishna.

Date: 24 June 2026
Speaker: HH Lokanath Swami Maharaja
Topic: Glories Of Nirjala Ekadasi

Tomorrow is Nirjala Ekadasi. Tomorrow there will be only chanting no japa talk. So we will have the talk today.
We just finished Purushottam month and another great sale, great opportunity has arrived. This is Pandava Nirjala Ekadasi.

That month was known as Mala Maas. Everyone was demeaning him. He reached out to the Lord and prayed. Lord blessed him so much that he gave his own name – Purushottam month.

Months are people just like Ekadasi, rivers, mountains. All are personalities. So the Lord empowered the month with immense devotion benefits. I hope you took full opportunity of the Purushottam month.

Bhima Sen was sad. Every Ekadasi was very difficult for him to fast and follow Ekadasi. Bhima is referred to as Vrikodara – The voracious eater and Bhima karma.

pāñcajanyaṁ hṛṣīkeśo
devadattaṁ dhanañ-jayaḥ
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ
bhīma-karmā vṛkodaraḥ

Translation:

Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra. (Bg. 1.15)

He doesn’t sleep after eating, but does herculean tasks. So, he would not be successful in following Ekadasi. He was telling this to his brothers. Mother Kunti was also there. They suggested that he goes to seek the advice of Vyasa ‘The literary incarnation of the Lord’.

Vyasa had the solution. He said on this particular Ekadasi fast completely, even from water and you will get the benefit of all the other 24 Ekadasis.

patraṁ puṣpaṁ phalaṁ toyam

We don’t take any grain (patram) and no water (toyam).

Whatever mistakes or offenses occur on the other 23 Ekadasis, you will get all the benefits of those Ekadasis by doing this one Ekadasi – fasting without even water. Bhima was happy with this solution.

This Nirjala Ekadasi is also empowered by the Lord like Purushottam month. Not only Bhima, but for anyone who follows this will be benefitted. This Ekadasi starts from sunrise and lasts till the next sunrise. So we can prepare from today. Actually we should prepare for this a year in advance. If you remember I had spoken about this before also. We chant as a duty everyday. We should chant avoiding offenses. When we chant we should always prepare at least a day in advance.

Bhaktivinoda Thakura:

aparadha-sunya hoye loha krishna-nama
krishna mata krishna pita krishna dhana prana

Translation:

Chant Krishna’s name without offense. Accept Krishna as your mother. Accept Krishna as your father. Accept Krishna as your wealth and your life.

Tapo divyam – Every day in the ISKCON temple we read the 10 offenses to the holy name so we can avoid it. Srila Bhaktivinoda Thakur chanted offencelessly. He is a great example. He compiled a book Harinam Cintamani- Desire full filling stone.

This book is a conversation between Caitanya Mahaprabhu and Haridasa Thakur. We all want wealth. We are always striving for it. But we should know what real wealth is. The holy name is real wealth, ’treasure’. It is the Lord Himself. Isn’t He priceless? Many goddesses of fortune are serving Him.

Sri Brahma Samhita 5.29:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Translation:

I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakṣmīs or gopīs.

These offenses are found in Padma Purana. The section of the Padma Purana, known as the Brahma Kanda, Chapter 25 Verses 15 to 18 which describes ten offenses. These verses are filtered out to specifically to show the offenses in these verses.

satam ninda namnah paramam aparadham vitanute
yatah khyatim yatam katham u sahate tad-vigarham

Translation:

1) To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Krsna, will never tolerate such blasphemous activities.

This is the first and foremost offense. We always do.

CC Madhya 19.156:

yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā

Translation:

If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up. (CC Madhya 19.156)

It is like a mad elephant offense. It uproots the garden of spiritual creepers like a mad elephant. Our heart is a garden and this devotion is planted by a Guru in the form of a seed and it grows gradually. We should water it with the holy name.

If we let the mad elephant uproot the creepers then we will not be able to taste its sweetened fruits. So, we have to take care of these Vaishnav offenses. The mad elephant doesn’t uproot it.

King Ambarisha was a powerful emperor and a pure devotee of Lord Vishnu. He engaged all his senses in the Lord’s service:

His mind in remembering Krishna.
His words in glorifying the Lord.
His ears in hearing Hari-katha.
His hands in cleaning the temple.
His eyes in seeing the Deity.
His feet in visiting holy places.

He was also observing Ekadasi Fast. Once, after observing a year-long vow, King Ambarīṣa was ready to break his fast on Dvadasi at the prescribed auspicious time. At that moment, the great sage Durvasa Muni arrived with many disciples. The king welcomed him respectfully and invited him to honor prasada.

Durvasa Muni agreed, but first went to the river to bathe and perform his rituals. The King was in a dilemma as Durvasa was still at the river and the auspicious time for breaking the fast was about to pass. The king consulted learned brāhmaṇas who advised that sipping a small amount of water would be considered both breaking and not breaking the fast. To preserve the vow without disrespecting the sage, Ambarīṣa merely sipped water and waited. Drinking water is like breaking the fast and not breaking the vow at the same time.

Durvasa Muni becomes angry. When Durvasa returned, he understood through his mystic power that the king had sipped water before feeding him. Although Ambarīṣa had acted according to religious principles, Durvasa became furious. He considered it an insult and pulled a hair from his head, creating a fiery demon (Kritya) to kill the king.

King Ambarīṣa remained completely peaceful and simply remembered the Lord.

Immediately, Lord Vishnu’s divine weapon, the Sudarshana Chakra, appeared and destroyed the demon. Sudarśana Cakra protects His devotee. Then it turned toward Durvasa Muni himself. Terrified, Durvasa fled. He ran throughout the universe seeking protection: He approached Brahma, Shiva and Vishnu in Vaikuntha. None could save him from the Sudarśana Cakra.

Lord Vishnu told Durvasa:

śrī-bhagavān uvāca
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ

Translation:

“I am completely under the control of My devotees. My heart is with them, and their heart is with Me.” (ŚB 9.4.63)

The Lord explained that He could not withdraw the cakra because Durvasa had offended His devotee. Only Ambarīṣa could forgive him. Ambarish Maharaja was a grhasta and a warrior like Arjuna.

sa evāyaṁ mayā te ’dya
yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam

Translation:

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science. (BG 4.3)

And because you are My devotee and friend so I shall give you the most confidential. So we can see the Lord’s dealing with devotees. The Lord is not envious of anyone. Devotees also don’t envy others.

yadṛcchā-lābha-santuṣṭo
dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau ca
kṛtvāpi na nibadhyate

Translation:

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions. (BG. 4.22)

Langhanam param ausadham. Fasting is good for the body also.

Mala mutra jayartham hi laghu aharah sukhavah
havisyannena kartavyo hyekavaram katharthina.

If we intake less, then small obstacles in our sadhana will decrease. (Bhagavat mahatmya 6.40)

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā

Translation:

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. (BG. 6.17)

Every system contains do’s and don’ts. On Ekadasi, there will be fasting and on Dwadashi, there will be feasting. Don’ts is to fasting and do’s is to chant. We should chant as much as we can. I have heard many records of chanting. Some devotees chant 108 rounds.

Mother Sabri giving the fruits to Laksman. But he didn’t eat them. He fasted for 14 years. He fasted completely from even water. He can do as he is Lord and an incarnation of Sankarshan. We should not try to imitate. But we fast one day and follow Haridas Thakura who chanted 3 lakh names everyday. Even though he was born in a Muslim family. So we should take holy name as much as possible.

Chand kazi said to ensure Haridas Thakura stopped chanting. When he refused to give up his devotion, he was sentenced to be whipped in 22 marketplaces. Despite the severe beating, he continuously chanted the holy names and prayed for the welfare of his tormentors. By the Lord’s mercy, he survived unharmed, astonishing everyone.

Another famous pastime occurred when a prostitute was sent to tempt him and break his spiritual vows. Haridasa simply continued chanting and speaking about Krishna. Hearing the holy name from him, the woman became purified, gave up her sinful life, and became a devoted follower of Krishna.

We should chant attentively.

mano-madhye sthito mantro
mantra-madhye sthitaṁ manaḥ
manomantra-samāyuktam
etad dhi japa-lakṣaṇam

Translation:

The mantra firmly situated in the mind; the mind firmly situated in the mantra; such a seamless connection of the mind and mantra is the characteristic of [ideal] japa. (Gaura-govindārcana-smaraṇa-paddhatiḥ, 64)

We all should attempt to properly understand the message that the verse is trying to convey. The verse says that the mantra should be situated firmly in the mind, not simply in the ears. When a sādhaka chants using the tongue, sound-vibrations travel through the pathways of the sādhaka’s ears. These sound-vibrations are supposed to reach their intended destination i.e. the mind. If the mind is absent, the sound-vibrations will not reach their destination and ideal japa will not occur.

This we have to do daily. So be prepared to chant tomorrow till noon tomorrow. Our Zoom IDs will be open. Make your home a temple. Do nice Sringar of your Deities as well showcase your Deities during chanting.

Sometimes people chant in their mind. We are telling the Lord – Tell me Your pastimes. Another prayer is -Lord show me your pastimes.

Tomorrow we will chant, hear and take darshan of the Lord. Make it the day that you can’t forget. Do you all have the desire to do that?

We are wishing you that you have a great experience of tomorrow’s Ekadasi.

Hare Krishna!

Date: 24 June 2026
Speaker: HH Lokanath Swami Maharaj
Topic: Glories Of Ekadashi
HH Lokanath Swami Maharaj:
All glories Radha Pandarinath!
Srila prabhupada ki jai!

Tomorrow is Nirjala Ekadasi. Tomorrow there will be only chanting no japa talk.So we will have the talk today.
We just finished Purushottam month and no other great sale, great opportunity has arrived. This panadava Nirjala Ekadasi.
That month was known as Mala Maas. Everyone was demeaning him.. He reached the lord and prayed. Lord blessed him so much that he gave his own name Purushottam month.
Months are people like Ekadasi, rivers, mountains. All are personalities. So the lord empowered the moth with immense devotion benefits.
I hope you took the full opportunity of the purushottam month.
Here we see Bhima Sen. He was also sad. Every Ekadasi was very difficult for him to fast and follow Ekadashi. Bhima is referred to as Vrikodara – The voracious eater and Bhima karma.

Bg. 1.15:
pāñcajanyaṁ hṛṣīkeśo
devadattaṁ dhanañ-jayaḥ
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ
bhīma-karmā vṛkodaraḥ

Translation:
Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra.

He doesn’t sleep after eating but does herculean tasks.
So, he would not be successful in following Ekadasi. So, he was telling this to his brothers. Mother Kunti was also there. He was suggested to go seek the advice of Vyasa ‘The literary incarnation of the lord’.

Vyasa had the solution. He said on this particular Ekadasi do complete fast even from water and you will get the benefit of all the other 24 Ekadasi.

BG 9.26:
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

Translation:
If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.

We don’t take any grain(patram) and no water (toyam).
Whatever mistakes or offenses occur on the other 23 Ekadasi you will get benefit by doing 1 Ekadasi fasting without even water.
Bhima was happy with this solution.

This Nirjala Ekadasi is also empowered by the lord like the purushottam month. Not only Bhima but for anyone who follows this will be benefitted. This Ekadasi starts from sunrise and lasts till the next sunrise. So we can prepare from today. Actually we should prepare for this a year in advance.
If you remember I had spoken about this before also.

We chant as a duty everyday. We should chant avoiding offenses. When we chant we should always prepare at least a day in advance.

Bhaktivinod Thakur:
aparadha-sunya hoye loha krishna-nama
krishna mata krishna pita krishna dhana prana

Translation:

Chant Krishna’s name without offense. Accept Krishna as your mother. Accept Krishna as your father. Accept Krishna as your wealth and your life.
Tapoo divyam

Every day in Iskcon temple we read the 10 offenses to the holy name so we can avoid it.
Srila Bhaktivinode Thakur chanted offenselessly. He is a great example. He compiled a book Harinam Chintamani- Desire full filling stone.
You can see the screen presentation. This book is a conversation between Caitanya Maha Prabhu and Haridas Thakur.
We all want wealth. We are always striving for it. But we should know what real wealth is. The holy name is real wealth ‘Treasure’. It is the lord himself. Isn’t he priceless?
Many goddesses of fortune are serving him.

Sri Brahma Samhita 5.29:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Translation:
I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakṣmīs or gopīs.

These offenses are found in Padma puran. The section of the Padma Purana, known as the Brahma Kanda, Chapter 25 Verses 15 to 18 describes ten offenses. These verses are filtered out to specifically show the offenses in these verses.

(1)
satam ninda namnah paramam aparadham vitanute
yatah khyatim yatam katham u sahate tad-vigarham

Translation:

1) To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Krsna, will never tolerate such blasphemous activities.
This is the first and foremost offense. We always do.

CC Madhya 19.156:

yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā

Translation:
If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.

It is like a mad elephant offense. It uproots the garden of spiritual creepers like a mad elephant. Our heart is a garden and this devotion is planted by a Guru in the form of a seed and it grows gradually. We should water with holy name.
If we let the mad elephant uproot the creepers then we will not be able to taste its sweetened fruits. So, we have to take care of these Vaishnav offenses. The mad elephant doesn’t uproot it.

King Ambarisha was a powerful emperor and a pure devotee of Lord Vishnu. He engaged all his senses in the Lord’s service:
His mind in remembering Krishna.
His words in glorifying the Lord.
His ears in hearing Hari-katha.
His hands in cleaning the temple.
His eyes in seeing the Deity.
His feet in visiting holy places.

He was also observing Ekadashi Fast. Once, after observing a year-long vow, King Ambarīṣa was ready to break his fast on Dvadashi at the prescribed auspicious time. At that moment, the great sage Durvasa Muni arrived with many disciples. The king welcomed him respectfully and invited him to honor prasadam.
Durvasa Muni agreed but first went to the river to bathe and perform his rituals. The King’s Dilemma as Durvasa remained away, the auspicious time for breaking the fast was about to expire. The king consulted learned brāhmaṇas. They advised that sipping a small amount of water would be considered both breaking and not breaking the fast.
To preserve the vow without disrespecting the sage, Ambarīṣa merely sipped water and waited. Drinking water is like breaking fast and not breaking at the same time.
Durvasa Muni Becomes Angry. When Durvasa returned, he understood through his mystic power that the king had sipped water before feeding him.
Although Ambarīṣa had acted according to religious principles, Durvasa became furious. He considered it an insult and plucked a hair from his head, creating a fiery demon (Kritya) to kill the king.

Sudarśana Cakra Protects the Devotee. King Ambarīṣa remained completely peaceful and simply remembered the Lord.
Immediately, Lord Vishnu’s divine weapon, the Sudarshana Chakra, appeared and destroyed the demon. Then it turned toward Durvasa Muni himself.
Terrified, Durvasa fled.

He ran throughout the universe seeking protection: He approached Brahma, Shiva and Vishnu in Vaikuntha. None could save him from the Sudarśana
Cakra.

Lord Vishnu told Durvasa:
ŚB 9.4.63:
śrī-bhagavān uvāca
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ

Translation:

“I am completely under the control of My devotees. My heart is with them, and their heart is with Me.”
The Lord explained that He could not withdraw the chakra because Durvasa had offended His devotee. Only Ambarīṣa could forgive him.
Ambarish Maharaj was a grihasta and a warrior like Arjuna.

BG 4.3:
sa evāyaṁ mayā te ’dya
yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam

Translation:

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

And because you are my devotee and friend so I shall give you most confidentially. So we can see the lords dealing with devotees. The Lord is not envious of anyone. Devotees also don’t envy others.

Bg. 4.22:
yadṛcchā-lābha-santuṣṭo
dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau ca
kṛtvāpi na nibadhyate

Translation:

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

Langhanam param ausadham. Fasting is good for the body also.

Bhagavat mahatmya 6.40:

Mala mutra jayartham hi laghu aharah sukhavah
havisyannena kartavyo hyekavaram katharthina.
If we intake less, then small obstacles in our sadhana will decrease.
Bg. 6.17:

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā

Translation:

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.
Every system contains do’s and don’ts.
On ekadashi, there will be fasting and on Dwadashi, there will be feasting.
Don’ts is to fasting and do’s is to chant. We should chant as much as we can. I have heard many records of chanting. Some devotees chant 108 rounds.

Mother Sabri giving the fruits to Laxman. But he didn’t eat them. He fasted for 14 years. He fasted completely from even water. He can do as he is lord and incarnation of Sankarahan. We should not try to imitate. But we fast one day and follow Haridas Thakur who chanted 3 lakh names everyday. Even though he was born in a Muslim family. So we should take holy name as much as possible.

Chand kazi said to make him stop chanting. When he refused to give up his devotion, he was sentenced to be whipped in 22 marketplaces. Despite the severe beating, he continuously chanted the Holy Name and prayed for the welfare of his tormentors. By the Lord’s mercy, he survived unharmed, astonishing everyone.
Another famous pastime occurred when a prostitute was sent to tempt him and break his spiritual vows. Haridasa simply continued chanting and speaking about Krishna. Hearing the Holy Name from him, the woman became purified, gave up her sinful life, and became a devoted follower of Krishna.
We should chant attentively.

Gaura-govindārcana-smaraṇa-paddhatiḥ, 64:

mano-madhye sthito mantro
mantra-madhye sthitaṁ manaḥ
manomantra-samāyuktam
etad dhi japa-lakṣaṇam

Translation:

The mantra firmly situated in the mind; the mind firmly situated in the mantra; such a seamless connection of the mind and mantra is the characteristic of [ideal] japa.

We all should attempt to properly understand the message that the verse is trying to convey. The verse says that the mantra should be situated firmly in the mind, not simply in the ears. When a sādhaka chants using the tongue, sound-vibrations travel through the pathways of the sādhaka’s ears. These sound-vibrations are supposed to reach their intended destination i.e. the mind. If the mind is absent, the sound-vibrations will not reach their destination and ideal japa will not occur.

This we have to do daily. So be prepared to chant tomorrow till noon tomorrow. Our id’s will be open. Make your home a temple. Do nice Sringar of your deities as well showcase your deities during chanting.

Sometimes people chant in their mind. We are telling the lord tell me your pastimes. Another prayer is lord show me your pastimes.
Tomorrow we will chant, hear and take darshan of the Lord. Make the day that you can’t forget.
Do you all have the desire to do that?

We are wishing you that you have a great experience of tomorrow’s Ekadashi.
Hare Krishna!

Theme: Svadhyaya, studying the scriptures

Hare Krishna! Recently in the Purushottam month, there was NCR(Delhi) leaders meeting in Vrindavan Gurukul. During that meeting, in the Bhagavatam class, there was discussion on ‘the importance of studying scriptures, svadhyaya’. So today, we will discuss that topic.

Why should we study the Scriptures?
There are 5 reasons.

It destroys ‘aruchi’, distaste, lack of interest in Bhakti. After some time in bhakti, devotees don’t find taste for the limbs of devotional service.
It destroys ‘Trishna’. Trishna means a strong desire, craving for material things.
‘Sattvashuddhi’, it purifies our consciousness.
Then ‘Haravabhakti’, it increases devotion for Lord Hari.
‘tat-puruse sakhyam’, it establishes good relationships among devotees.

These five things develop when someone studies the scriptures properly. Today it is not possible to discuss all five points, but we will talk about ‘aruchi’.

Definitions of Bhakti
Yesterday morning we were reading Narada Bhakti sutra. When Narada Muni started discussing various characteristics of Bhakti, definition of Bhakti, first thing he said is:

püjädisv anuräga iti päräsaryah

Translation:
Srila Vyasadeva, the son of Paräsara Muni, says that bhakti is fond attachment for worshiping the Lord in various ways. [Narada Bhaktisutra 2.16]

Bhakti means püjädisv anuräga to practice various limbs of devotional service, like worshipping the Lord, with anuräga, intense love. He is not saying that bhakti means simply practicing various limbs of devotion. He is saying bhakti means to follow these limbs with attachment, with love and Bhava. Same thing Lord Krishna mentions in Bhagavad Gita

sri-bhagavän uväca
mayy äsakta-manäh pärtha
yogam yunjan mad-äsrayah
asamsayam samagram mäm
yathä jnäsyasi tac chrnu

Translation:
The Supreme Personality of Godhead said: Now hear, O son of Prthä, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt. [BG 7.1]

Here too, Lord Krishna says that Bhakti means when we follow the devotional limbs with attachment, äsakta-manäh, with a devoted mind. When Srila Prabhupada translated the word ‘Bhakti’, he said it means ‘devotional service’. And he didn’t just say ‘service’, but ‘devotional service’, because when service is performed with devotion then only it is called Bhakti. Then in BG 10.08 it is said:

aham sarvasya prabhavo
mattah sarvam pravartate
iti matvä bhajante mäm
budhä bhäva-samanvitäh

Translation:
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

budhä, one who is intelligent, one who is actually situated and established in knowledge, will bhäva-samanvitäh, with devotion and attachment he will perform devotional service. Same thing is mentioned in BG 7.1, mayy äsaktah, when the work is done with askati, attachment with the Lord that is called Bhakti. But how will such attachment develop?

How to develop ruchi?
The first step in this development is ‘ruchi’, taste. If you don’t have taste in the subject, how can you develop raga, attachment. And if we cannot develop taste, how can we perform other services or other limbs of devotional service? Developing this taste is very important. In ‘the meaning of the maha-mantra by Gopal Guru Goswami’ he says ruchir bhavatu me, ‘O Radharani I beg at Your lotus feet, please develop within me taste for Your holy name, for Lord Sri Krishna and for His lotus feet. During our chanting we pray to develop this taste. Similarly regarding this it is mentioned in Srimad Bhagavatam:

dharmah svanusthitah pumsäm
visvaksena-kathäsu yah
notpädayed yadi ratim
srama eva hi kevalam

Translation:
The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead. [SB 1.2.8]

Narada Muni says, na-utpädayed yadi ratim srama eva hi kevalam, If we are following any of the limbs of devotional service, but if we cannot develop taste for the devotional service of the Lord, to study the scriptures, then that is srama eva hi kevalam, just labor. We are not getting the expected result. In Narad Bhakti Sutra, Narad Muni says:
kathädisv iti gargah

Translation:
Garga Muni says that bhakti is fondness for narrations about the Lord, by the Lord, and so on. [Narada Bhaktisutra 2.17]

According to Garga Muni, Bhakti means to have strong attachment for hearing the Krishna Katha, narrations about Lord Krishna, to hear the glories of the Lord with anuraga, strong attachment in the heart. This is Bhakti. Then one might ask, how can this Ruchi, this Rati arise and be established? How this distaste which we have developed for Bhakti will be destroyed? The solution for this is only to study the scriptures. One more proof for this we get from Srimad Bhagavatam. When Narad Muni was sharing his realizations with Vyasudeva, he says:

tatränvaham krsna-kathäh pragäyatäm
anugrahenäsrnavam manoharäh
täh sraddhayä me ‘nupadam visrnvatah
priya-sravasy anga mamäbhavad rucih

Translation:
O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear them describe the attractive activities of Lord Krsna. And thus as I listened attentively, my taste for hearing of the Personality of Godhead increased at every step. [SB 1.5.26]

He says, “When I was attentively hearing the Vedantists while they were discussing Krishna Katha, I developed the taste for hearing Krishna Katha.” This proves that if someone thinks, “I will listen only when I will develop taste; I will listen Krishna Katha only when I will develop the attraction for the Lord”, then it will never happen. Here it is said, first hear attentively, then the taste will develop. And when taste will develop, it will be easy to listen attentively. First we must make our best efforts to hear with attention, then the taste will develop and with it, attentive hearing will develop, because attention becomes very easy with attraction. Attention follows attraction. When there is attraction, it is easy to be attentive.

No one has to convince us to be attentive where we have already developed attraction. No one tells us to eat attentively. When gulab jamun is served to us, no matter where our mind is wandering, it will come back and focus on that gulab jamun. Even if we were sleeping, we will wake up immediately. No one has ever seen anyone eating rasmalai while sleeping. Sleeping and eating rasmalai, these two things cannot happen together. Because he is getting so much rasa, taste in that rasmalai, even if he was feeling sleepy, that sleep will go away. But we feel sleepy when we hear the Katha or while chanting. We start thinking about so many things while chanting and hearing. Why does this happen? Because we do not have taste for the holy name, taste for the Krishna Katha, and taste for studying the scriptures, svadhyaya. So to destroy this distaste, the solution given here is to study the scriptures, svadhyaya.

Perfection of svadhyaya (Guru Maharaja’s realisation)
Yesterday when we were in a meeting with Guru Maharaja. He was sharing his realization. When in this Purushottam month, Guru Maharaja was studying the 15th chapter of Bhagavad Gita, he felt that Lord Sri Krishna Himself is giving direct darshan through the purport of these slokas. Maharaja was saying, “When I go to get the scripture for study, I feel that I am going to have darshan of the Lord.’ This is the perfection of svadhyaya, studying the scriptures. Where else do we hear a similar realisation? In Caitanya Caritamrita in Srirangam, that Brahmana shared his realisation with Caitanya Mahaprabhu. He said, ‘When I take Bhagavad Gita in my hand, I see the Lord riding Arjuna’s chariot. I cry seeing the bhakta vatsalta, compassion of Lord Sri Krishna. Like this to have darshan of Lord Sri Krishna in the pages of Bhagavad Gita and Srimad Bhagavatam is the perfection of svadhyaya, study of the scriptures. But one will reach this perfection only when he develops taste, attraction. Only when the taste develops in Bhakti, one can practice the limbs of devotional service.

Japa Talk by H.H Lokanath Goswami Maharaj

Date: 15-06-2026

Main Theme: The Mystery of Kiśora Līlā and Mādhurya Prema

Sub Theme: Conclusion of Puruṣottama Māsa

Hare Krishna!

As we arrive at the final stage of the sacred observance of Puruṣottama Māsa, hearing about the Kiśora-līlās (youthful pastimes) of Śrī Śrī Rādhā-Kṛṣṇa fills the heart of a devotee with transcendental bliss. This session is dedicated to the contemplation of Mādhurya-bhāva—the divine conjugal love shared between the Supreme Lord and His most exalted, loving devotees. This love is not an expression of mundane attraction or material desire; rather, it is the highest and purest spiritual sentiment, completely selfless and wholly dedicated to the pleasure of the Lord.

All of the Lord’s pastimes are inconceivable and transcendental, but the pastimes of Mādhurya-rasa are considered the deepest and most mysterious of all. They cannot be understood merely through intellectual effort; they are revealed only through a purified heart and the mercy of the spiritual master.

Sub Theme: Mādhurya Prema and Material Lust

In the spiritual world, the highest manifestation of love is Mādhurya-prema, whereas in

the material world, the same divine love appears in a distorted, inverted form as lust

(kāma).

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

 Translation

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

( SB 7.9.45)

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

Translation

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

( BG 15.1)

 

• In the spiritual realm, the pinnacle of all relationships is Mādhurya-rasa.
• In the material world, its lowest and perverted reflection is sensual desire.
• Since we are presently covered by material lust, it is difficult for us to understand
• the purity of divine love.
• However, by hearing these transcendental pastimes with faith and a purified
• heart, our consciousness gradually becomes cleansed, and the soul begins to
• experience higher spiritual happiness.

For this reason, the great Vaiṣṇava ācāryas repeatedly emphasize the importance of hearing Hari-kathā with sincerity and purity of heart. The Spiritual Study of Śrīmad Bhāgavatam and Caitanya-caritāmṛta. Śrīla Prabhupāda gave a beautiful analogy:

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

  Trabslation

Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’

(CC antya 20.12)

 śrī-prahrāda uvāca

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye ’dhītam uttamam

Translation

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

(SB 7.5.23-24)

 nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

 Translation

Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

(SB 22.107)

• The study of Śrīmad Bhāgavatam is the “graduation” of spiritual education.
• The study of Śrī Caitanya-caritāmṛta is the “post-graduation” of spiritual education.

The Rāsa Pañcādhyāya—the five chapters of the Tenth Canto of Śrīmad Bhāgavatam describing the Rāsa dance—are considered among the most beautiful and sublime sections of all spiritual literature. Although Śrīmad Bhāgavatam presents the glories of Mādhurya-rasa in a profound way, Śrī Caitanya-caritāmṛta offers an even deeper and more detailed exposition through the intimate conversations of Śrī Caitanya Mahāprabhu and His associates.

caṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti,

karṇāmṛta, śrī-gīta-govinda

svarūpa-rāmānanda-sane, mahāprabhu rātri-dine,

gāya, śune — parama ānanda 

Translation

 He also passed His time reading the books and singing the songs of Caṇḍīdāsa and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūpa Dāmodara and Rāya Rāmānanda, Śrī Caitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure.

(CC 2.77)

itidrik sva-lilabhir ananda-kunde

sva-ghosham nimajjantam akhyapayantam

tadiyeshita-jneshu bhaktair jitatvam

punah prematas tam satavritti vande

 Translation

By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

(Hari bhakti Vilas 2.16.98)

avatirne Gaur Chandre

Vistirne prem sagare

It is solely by the boundless mercy of Śrī Caitanya Mahāprabhu that even ordinary souls of this age of Kali can gain access to these most confidential spiritual truths. The Meeting at Kurukṣetra and the Inner Meaning of Ratha-yātrā. Many years after Kṛṣṇa had settled in Dvārakā, the residents of Vraja met Him again at Kurukṣetra. Their sole desire was to bring their beloved Kṛṣṇa back to Vṛndāvana.

Sub-Theme: Festival of Jagannātha Ratha-yātrā

 However, Kṛṣṇa expressed that many duties still remained to be fulfilled and did not immediately return. This mood of separation and reunion is deeply remembered during the festival of Jagannātha Ratha-yātrā.

• The main temple of Jagannātha represents Kurukṣetra.
• The Guṇḍicā Temple represents Vṛndāvana.
• Just as the residents of Vraja desired to bring Kṛṣṇa back from Kurukṣetra to

Vṛndāvana, the devotees pull Lord Jagannātha’s chariot toward the Guṇḍicā Temple. Mahāprabhu’s Ratha-yātrā Dance and the Mood of Śrīmatī Rādhārāṇī During Ratha-yātrā, there are seven kīrtana groups, and Śrī Caitanya Mahāprabhu is seen dancing simultaneously with each of them. This is considered a divine manifestation of the Rāsa dance itself. At that time, Mahāprabhu was completely immersed in the mood of separation experienced by Śrīmatī Rādhārāṇī. Throughout the procession, Lord Jagannātha’s attention remained fixed upon Mahāprabhu. Whenever Mahāprabhu’s dancing slowed and He lagged behind, the chariot of Lord Jagannātha would also come to a halt. On one such occasion, Mahāprabhu rested in a nearby garden. At that time, King Pratāparudra humbly approached Him and began gently massaging His feet while reciting verses from the Gopī-gīta. As soon as he recited the celebrated verse beginning with “Tava kathāmṛtam…”, Mahāprabhu became overwhelmed with joy and repeatedly exclaimed, “You are Bhūridā! You are Bhūridā!”—“You are the greatest benefactor, for you have given Me the nectar of Kṛṣṇa-kathā.”

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

 Translation

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

( SB 10.31.9)

 Sub-Theme: Mahāprabhu’s Vṛndāvana Mood of Separation

eka-dina mahāprabhu samudra-tīre yāite

puṣpera udyāna tathā dekhena ācambite

Translation

 One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.( CC antya 15.28)

vṛndāvana-bhrame tāhāṅ paśilā dhājā

premāveśe bule tāhāṅ kṛṣṇa anveṣiyā

Translation

Mistaking the garden for Vṛndāvana, Śrī Caitanya Mahāprabhu ran into it.

Overwhelmed with ecstatic divine love, He wandered through it searching for Śrī Kṛṣṇa. ( CC antya 15.29)

rāse rādhā lañā kṛṣṇa antardhāna kailā

pāche sakhī-gaṇa jaiche cāhi’ beḍāilā

Translation

Just as Kṛṣṇa disappeared from the Rāsa dance, taking Śrī Rādhā with Him, while the other gopīs wandered everywhere searching for Him, Mahāprabhu enacted  that very same mood. CC antya 15.30)

sei bhāvāveśe prabhu prati-taru-latā

śloka paḍi’ paḍi’ cāhi’ bule jathā tathā

Translation

Absorbed in that divine ecstasy, the Lord moved from tree to tree and creeper to creeper, reciting verses from the Śrīmad Bhāgavatam while searching for Kṛṣṇa. CC antya 15.31)

he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ

śrī-govardhana-pādapa-tale kālindī-vane kutaḥ

ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau

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

 Translation

 I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, “Queen of Vrindavana, Radharani!

O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krishna consciousness.

(Shad Goswami ashatakam)

These verses beautifully reveal the intense mood of separation experienced by Mahāprabhu in the devotional ecstasy of Śrīmatī Rādhārāṇī. Every tree, every creeper, and every grove became a place where He sought His beloved Lord.

Sub-Theme : The Four Types of Vipralambha (Divine Separation)

The Vaiṣṇava ācāryas describe vipralambha-bhāva, the mood of loving separation, in

four categories:

1. Pūrva-rāga (Love before meeting)
2. Māna (Loving sulkiness)
3. Pravāsa (Separation by physical distance)
4. Prema-vaicittya (Feeling separation even in union)

Among these, pūrva-rāga, māna, and pravāsa are especially manifest in Śrīmatī

Rādhārāṇī and the gopīs of Vraja, while prema-vaicittya is prominently seen among the

queens of Dvārakā.

Pūrva-rāga — Love Before Meeting

ratiryā saṅgamāt pūrvaṁ darśana-śravaṇādijā

tayor unmīlati prājñaiḥ pūrvarāgaḥ sa ucyate

Translation:

When loving attachment (rati) awakens in the hearts of the lover and beloved before they actually meet—arising through seeing or hearing about one another—that condition is known by the wise as pūrva-rāga.

Māna — The Loving Sulkiness of Śrīmatī Rādhārāṇī

Śrīmatī Rādhārāṇī is lovingly known as Māninī, “She who expresses loving displeasure.”

Her māna is not born of ego but is an exquisite and subtle ornament of divine love that

only deepens Kṛṣṇa’s affection for Her. Pravāsa and Prema-vaicittya

• Pravāsa refers to the condition in which the lovers are physically separated.
• Prema-vaicittya is the extraordinary state in which, even while together, they experience the fear and pain of separation.

This divine separation serves only to intensify and beautify transcendental love. The Glory of Mathurā, Vṛndāvana, and Śrī Rādhā-kuṇḍa. The Vaiṣṇava scriptures glorify the holy places in the following progression:

• Mathurā is greater than Vaikuṇṭha because the Lord personally appeared there.
• The twelve forests of Vṛndāvana are greater than Mathurā because the Lord
• performed His enchanting pastimes there.
• Among these forests, Govardhana is supreme because the Lord lifted it with His
• own hands.
• Higher even than Govardhana is Śrī Rādhā-kuṇḍa, where Śrī Śrī Rādhā-Kṛṣṇa performed Their most confidential Rāsa pastimes in the company of the gopīs. The Slaying of Ariṣṭāsura and the Appearance of Rādhā-kuṇḍa

Once, in the midst of the Rāsa dance, the demon Ariṣṭāsura appeared in the form of a bull, causing fear among the gopīs and bringing the dance to a halt. Śrī Kṛṣṇa confronted and killed the demon. The gopīs jokingly remarked that because Kṛṣṇa had killed a bull, He should purify

Himself by bathing in all the sacred rivers. In response, Kṛṣṇa dug a pond and invited all the holy rivers to enter it, and He bathed there. Of course, the Supreme Lord is never contaminated; this was simply part of His divine pastime.

Then, in a playful mood, Kṛṣṇa declared that He would not touch the gopīs because they had falsely accused Him and had defended a demon. The gopīs therefore decided to create their own sacred pond, digging it with their hands and bangles. Although they intended to bring water from Mānasī-gaṅgā, Kṛṣṇa eventually arranged for the pond to be filled with sacred waters. Thus appeared the supremely holy Śrī Rādhā-kuṇḍa.

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikā

viṣṇor atyanta-vallabhā

Translation

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, so Her lake, known as Rādhā-kuṇḍa, is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is certainly the most beloved.’

(CC madhya 18.8)

kabe ha’be bolo se-dina āmār

(āmār) aparādha ghuci’, śuddha nāme ruci,

kṛpā-bale ha’be hṛdoye sañcār

Translation

When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for chanting the Holy Name in purity?

(Sarnagati Bhakti Vinod thakure)

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, Her sacred lake, Śrī Rādhā-kuṇḍa,

is equally dear to Him. The Ladder of Divine Love and the Summit of Mahābhāva The journey of devotion progresses through many stages, culminating in the highest state of Mahābhāva. The very embodiment of this supreme ecstatic love is Śrīmatī Rādhārāṇī.

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī

sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

 Translation

Śrī Rādhā Ṭhākurāṇī is the embodiment of Mahābhāva. She is the reservoir of all divine qualities and the crest jewel among all the beloved consorts of Lord Kṛṣṇa. (CC Ādi 4.69)

Sub-Theme: Pastime of Śrīla Jayadeva Gosvāmī

Gīta Govinda and the Wonderful Pastime of Śrīla Jayadeva Gosvāmī Śrīla Jayadeva Gosvāmī’s Gīta Govinda beautifully describes the mood of divine separation. While composing this masterpiece, he came to a line in which Lord Kṛṣṇa Himself was to request Śrīmatī Rādhārāṇī to place Her lotus feet upon His head. Jayadeva hesitated, wondering whether he should write such a profound sentiment. He left to bathe in the river. In his absence, Lord Kṛṣṇa personally appeared in the form of Jayadeva and completed the verse. When the real Jayadeva returned, he saw that the line had already been written and realized that the Lord Himself had accepted his

devotion.

smara-garala-khaṇḍanaṁ mama śirasi maṇḍanaṁ

dehi padapallavam udāram

 Translation:

Kṛṣṇa to Rādhā “Please place the tender buds of Your lotus feet—the antidote to the poison of Cupid and the greatest ornament for My head—upon Me.”

The Supreme Benefit of Hearing the Rāsa-līlā

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ  śraddhānvito ’nuśṛṇuyād

atha varṇayed yaḥ bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv

apahinoty acireṇa dhīraḥ

Translation:

Anyone who faithfully hears or narrates these playful pastimes of Lord Viṣṇu (Śrī Kṛṣṇa) with the young brides of Vraja attains supreme transcendental  devotion to the Lord. Such a sober and self-controlled person quickly becomes freed from the disease of the heart—material lust. (Śrīmad Bhāgavatam 10.33.39)

This verse summarizes the essence of hearing the Mādhurya pastimes. By hearing and glorifying these divine līlās with faith, the deep-rooted disease of material desire is gradually cured, and pure devotion awakens within the heart.

Sub-Theme: Śrīla Prabhupāda — The Compassionate Spiritual Physician

At the conclusion of this contemplation, a beautiful analogy is offered. Śrīla

Prabhupāda is compared to a compassionate spiritual physician who established a

divine hospital for curing the conditioned souls afflicted by the disease of material

existence.

• The Kṛṣṇa consciousness movement is a spiritual hospital.
• The holy name, Hari-kathā, and saintly association are its medicines.
• Devotees are not only patients undergoing treatment but can also become spiritual doctors who help heal others.
• During this one month of Puruṣottama Māsa, the dosage of hearing and chanting has been increased, just as a physician increases the medicine to hasten recovery from illness.

Hare Krishna

Japa Talk by H.H Lokanath Goswami Maharaj

Date: 15-06-2026

Main Theme: The Mystery of Kiśora Līlā and Mādhurya Prema

Sub Theme: Conclusion of Puruṣottama Māsa

Hare Krishna!

As we arrive at the final stage of the sacred observance of Puruṣottama Māsa, hearing about the Kiśora-līlās (youthful pastimes) of Śrī Śrī Rādhā-Kṛṣṇa fills the heart of a devotee with transcendental bliss. This session is dedicated to the contemplation of Mādhurya-bhāva—the divine conjugal love shared between the Supreme Lord and His most exalted, loving devotees. This love is not an expression of mundane attraction or material desire; rather, it is the highest and purest spiritual sentiment, completely selfless and wholly dedicated to the pleasure of the Lord.

All of the Lord’s pastimes are inconceivable and transcendental, but the pastimes of Mādhurya-rasa are considered the deepest and most mysterious of all. They cannot be understood merely through intellectual effort; they are revealed only through a purified heart and the mercy of the spiritual master.

Sub Theme: Mādhurya Prema and Material Lust

In the spiritual world, the highest manifestation of love is Mādhurya-prema, whereas in

the material world, the same divine love appears in a distorted, inverted form as lust

(kāma).

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

 Translation

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

( SB 7.9.45)

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

Translation

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

( BG 15.1)

• In the spiritual realm, the pinnacle of all relationships is Mādhurya-rasa.
• In the material world, its lowest and perverted reflection is sensual desire.
• Since we are presently covered by material lust, it is difficult for us to understand
• the purity of divine love.
• However, by hearing these transcendental pastimes with faith and a purified
• heart, our consciousness gradually becomes cleansed, and the soul begins to
• experience higher spiritual happiness.

For this reason, the great Vaiṣṇava ācāryas repeatedly emphasize the importance of hearing Hari-kathā with sincerity and purity of heart. The Spiritual Study of Śrīmad Bhāgavatam and Caitanya-caritāmṛta. Śrīla Prabhupāda gave a beautiful analogy:

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

  Trabslation

Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’

(CC antya 20.12)

 śrī-prahrāda uvāca

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye ’dhītam uttamam

Translation

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

(SB 7.5.23-24)

 nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

 

Translation

Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

(SB 22.107)

• The study of Śrīmad Bhāgavatam is the “graduation” of spiritual education.
• The study of Śrī Caitanya-caritāmṛta is the “post-graduation” of spiritual

education.

The Rāsa Pañcādhyāya—the five chapters of the Tenth Canto of Śrīmad Bhāgavatam describing the Rāsa dance—are considered among the most beautiful and sublime sections of all spiritual literature. Although Śrīmad Bhāgavatam presents the glories of Mādhurya-rasa in a profound way, Śrī Caitanya-caritāmṛta offers an even deeper and more detailed exposition through the intimate conversations of Śrī Caitanya Mahāprabhu and His associates.

caṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti,

karṇāmṛta, śrī-gīta-govinda

svarūpa-rāmānanda-sane, mahāprabhu rātri-dine,

gāya, śune — parama ānanda

 Translation

 He also passed His time reading the books and singing the songs of Caṇḍīdāsa and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūpa Dāmodara and Rāya Rāmānanda, Śrī Caitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure.

(CC 2.77)

itidrik sva-lilabhir ananda-kunde

sva-ghosham nimajjantam akhyapayantam

tadiyeshita-jneshu bhaktair jitatvam

punah prematas tam satavritti vande

 Translation

By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

(Hari bhakti Vilas 2.16.98)

avatirne Gaur Chandre

Vistirne prem sagare

It is solely by the boundless mercy of Śrī Caitanya Mahāprabhu that even ordinary souls of this age of Kali can gain access to these most confidential spiritual truths. The Meeting at Kurukṣetra and the Inner Meaning of Ratha-yātrā. Many years after Kṛṣṇa had settled in Dvārakā, the residents of Vraja met Him again at Kurukṣetra. Their sole desire was to bring their beloved Kṛṣṇa back to Vṛndāvana.

Sub-Theme: Festival of Jagannātha Ratha-yātrā

 However, Kṛṣṇa expressed that many duties still remained to be fulfilled and did not immediately return. This mood of separation and reunion is deeply remembered during the festival of Jagannātha Ratha-yātrā.

• The main temple of Jagannātha represents Kurukṣetra.
• The Guṇḍicā Temple represents Vṛndāvana.
• Just as the residents of Vraja desired to bring Kṛṣṇa back from Kurukṣetra to

Vṛndāvana, the devotees pull Lord Jagannātha’s chariot toward the Guṇḍicā Temple. Mahāprabhu’s Ratha-yātrā Dance and the Mood of Śrīmatī Rādhārāṇī During Ratha-yātrā, there are seven kīrtana groups, and Śrī Caitanya Mahāprabhu is seen dancing simultaneously with each of them. This is considered a divine manifestation of the Rāsa dance itself. At that time, Mahāprabhu was completely immersed in the mood of separation experienced by Śrīmatī Rādhārāṇī. Throughout the procession, Lord Jagannātha’s attention remained fixed upon Mahāprabhu. Whenever Mahāprabhu’s dancing slowed and He lagged behind, the chariot of Lord Jagannātha would also come to a halt. On one such occasion, Mahāprabhu rested in a nearby garden. At that time, King Pratāparudra humbly approached Him and began gently massaging His feet while reciting verses from the Gopī-gīta. As soon as he recited the celebrated verse beginning with “Tava kathāmṛtam…”, Mahāprabhu became overwhelmed with joy and repeatedly exclaimed, “You are Bhūridā! You are Bhūridā!”—“You are the greatest benefactor, for you have given Me the nectar of Kṛṣṇa-kathā.”

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

 Translation

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

( SB 10.31.9)

 Sub-Theme: Mahāprabhu’s Vṛndāvana Mood of Separation

eka-dina mahāprabhu samudra-tīre yāite

puṣpera udyāna tathā dekhena ācambite

Translation

 One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.( CC antya 15.28)

vṛndāvana-bhrame tāhāṅ paśilā dhājā

premāveśe bule tāhāṅ kṛṣṇa anveṣiyā

Translation

Mistaking the garden for Vṛndāvana, Śrī Caitanya Mahāprabhu ran into it.

Overwhelmed with ecstatic divine love, He wandered through it searching for Śrī Kṛṣṇa. ( CC antya 15.29)

rāse rādhā lañā kṛṣṇa antardhāna kailā

pāche sakhī-gaṇa jaiche cāhi’ beḍāilā

Translation

Just as Kṛṣṇa disappeared from the Rāsa dance, taking Śrī Rādhā with Him, while the other gopīs wandered everywhere searching for Him, Mahāprabhu enacted  that very same mood. CC antya 15.30)

sei bhāvāveśe prabhu prati-taru-latā

śloka paḍi’ paḍi’ cāhi’ bule jathā tathā

Translation

Absorbed in that divine ecstasy, the Lord moved from tree to tree and creeper to creeper, reciting verses from the Śrīmad Bhāgavatam while searching for Kṛṣṇa. CC antya 15.31)

he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ

śrī-govardhana-pādapa-tale kālindī-vane kutaḥ

ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau

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

 Translation

 I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, “Queen of Vrindavana, Radharani!

O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krishna consciousness.

(Shad Goswami ashatakam)

These verses beautifully reveal the intense mood of separation experienced by Mahāprabhu in the devotional ecstasy of Śrīmatī Rādhārāṇī. Every tree, every creeper, and every grove became a place where He sought His beloved Lord.

Sub-Theme : The Four Types of Vipralambha (Divine Separation)

The Vaiṣṇava ācāryas describe vipralambha-bhāva, the mood of loving separation, in

four categories:

1. Pūrva-rāga (Love before meeting)
2. Māna (Loving sulkiness)
3. Pravāsa (Separation by physical distance)
4. Prema-vaicittya (Feeling separation even in union)

Among these, pūrva-rāga, māna, and pravāsa are especially manifest in Śrīmatī

Rādhārāṇī and the gopīs of Vraja, while prema-vaicittya is prominently seen among the

queens of Dvārakā.

Pūrva-rāga — Love Before Meeting

ratiryā saṅgamāt pūrvaṁ darśana-śravaṇādijā

tayor unmīlati prājñaiḥ pūrvarāgaḥ sa ucyate

Translation:

When loving attachment (rati) awakens in the hearts of the lover and beloved before they actually meet—arising through seeing or hearing about one another—that condition is known by the wise as pūrva-rāga.

Māna — The Loving Sulkiness of Śrīmatī Rādhārāṇī

Śrīmatī Rādhārāṇī is lovingly known as Māninī, “She who expresses loving displeasure.”

Her māna is not born of ego but is an exquisite and subtle ornament of divine love that

only deepens Kṛṣṇa’s affection for Her. Pravāsa and Prema-vaicittya

• Pravāsa refers to the condition in which the lovers are physically separated.
• Prema-vaicittya is the extraordinary state in which, even while together, they experience the fear and pain of separation.

This divine separation serves only to intensify and beautify transcendental love. The Glory of Mathurā, Vṛndāvana, and Śrī Rādhā-kuṇḍa. The Vaiṣṇava scriptures glorify the holy places in the following progression:

• Mathurā is greater than Vaikuṇṭha because the Lord personally appeared there.
• The twelve forests of Vṛndāvana are greater than Mathurā because the Lord
• performed His enchanting pastimes there.
• Among these forests, Govardhana is supreme because the Lord lifted it with His
• own hands.
• Higher even than Govardhana is Śrī Rādhā-kuṇḍa, where Śrī Śrī Rādhā-Kṛṣṇa performed Their most confidential Rāsa pastimes in the company of the gopīs. The Slaying of Ariṣṭāsura and the Appearance of Rādhā-kuṇḍa

Once, in the midst of the Rāsa dance, the demon Ariṣṭāsura appeared in the form of a bull, causing fear among the gopīs and bringing the dance to a halt. Śrī Kṛṣṇa confronted and killed the demon. The gopīs jokingly remarked that because Kṛṣṇa had killed a bull, He should purify

Himself by bathing in all the sacred rivers. In response, Kṛṣṇa dug a pond and invited all the holy rivers to enter it, and He bathed there. Of course, the Supreme Lord is never contaminated; this was simply part of His divine pastime.

Then, in a playful mood, Kṛṣṇa declared that He would not touch the gopīs because they had falsely accused Him and had defended a demon. The gopīs therefore decided to create their own sacred pond, digging it with their hands and bangles. Although they intended to bring water from Mānasī-gaṅgā, Kṛṣṇa eventually arranged for the pond to be filled with sacred waters. Thus appeared the supremely holy Śrī Rādhā-kuṇḍa.

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikā

viṣṇor atyanta-vallabhā

Translation

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, so Her lake, known as Rādhā-kuṇḍa, is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is certainly the most beloved.’

(CC madhya 18.8)

kabe ha’be bolo se-dina āmār

(āmār) aparādha ghuci’, śuddha nāme ruci,

kṛpā-bale ha’be hṛdoye sañcār

Translation

When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for chanting the Holy Name in purity?

(Sarnagati Bhakti Vinod thakure)

Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, Her sacred lake, Śrī Rādhā-kuṇḍa,

is equally dear to Him. The Ladder of Divine Love and the Summit of Mahābhāva The journey of devotion progresses through many stages, culminating in the highest state of Mahābhāva. The very embodiment of this supreme ecstatic love is Śrīmatī Rādhārāṇī.

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī

sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

 Translation

Śrī Rādhā Ṭhākurāṇī is the embodiment of Mahābhāva. She is the reservoir of all divine qualities and the crest jewel among all the beloved consorts of Lord Kṛṣṇa. (CC Ādi 4.69)

Sub-Theme: Pastime of Śrīla Jayadeva Gosvāmī

Gīta Govinda and the Wonderful Pastime of Śrīla Jayadeva Gosvāmī Śrīla Jayadeva Gosvāmī’s Gīta Govinda beautifully describes the mood of divine separation. While composing this masterpiece, he came to a line in which Lord Kṛṣṇa Himself was to request Śrīmatī Rādhārāṇī to place Her lotus feet upon His head. Jayadeva hesitated, wondering whether he should write such a profound sentiment. He left to bathe in the river. In his absence, Lord Kṛṣṇa personally appeared in the form of Jayadeva and completed the verse. When the real Jayadeva returned, he saw that the line had already been written and realized that the Lord Himself had accepted his

devotion.

smara-garala-khaṇḍanaṁ mama śirasi maṇḍanaṁ

dehi padapallavam udāram

 Translation:

Kṛṣṇa to Rādhā “Please place the tender buds of Your lotus feet—the antidote to the poison of Cupid and the greatest ornament for My head—upon Me.”

The Supreme Benefit of Hearing the Rāsa-līlā

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ  śraddhānvito ’nuśṛṇuyād

atha varṇayed yaḥ bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv

apahinoty acireṇa dhīraḥ

Translation:

Anyone who faithfully hears or narrates these playful pastimes of Lord Viṣṇu (Śrī Kṛṣṇa) with the young brides of Vraja attains supreme transcendental  devotion to the Lord. Such a sober and self-controlled person quickly becomes freed from the disease of the heart—material lust. (Śrīmad Bhāgavatam 10.33.39)

This verse summarizes the essence of hearing the Mādhurya pastimes. By hearing and glorifying these divine līlās with faith, the deep-rooted disease of material desire is gradually cured, and pure devotion awakens within the heart.

Sub-Theme: Śrīla Prabhupāda — The Compassionate Spiritual Physician

At the conclusion of this contemplation, a beautiful analogy is offered. Śrīla

Prabhupāda is compared to a compassionate spiritual physician who established a

divine hospital for curing the conditioned souls afflicted by the disease of material

existence.

• The Kṛṣṇa consciousness movement is a spiritual hospital.
• The holy name, Hari-kathā, and saintly association are its medicines.
• Devotees are not only patients undergoing treatment but can also become spiritual doctors who help heal others.
• During this one month of Puruṣottama Māsa, the dosage of hearing and chanting has been increased, just as a physician increases the medicine to hasten recovery from illness.

Hare Krishna

Japa Talk
Speaker: HH Lokanath Swami Maharaj
Date: 04-06-2026
Theme: Japa retreat- final session

Hare Krishna! This is the final session of Japa Retreat. I hope all of you have benefited from this retreat, which was taken by Sacinandan Prabhuji and Prasanta Mataji and I also came for one day in between.

Sub-theme: Guru gives the Lord
We are all practitioners, sadhakas and our primary sadhana, practice is Japa sadhana. We hear all the times harer namaiva kevalam. This is the only means to attain God. We receive Harinama from our Spiritual master at the time of our initiation. Srila Prabhupada also gave me Harinam and instructed, ‘chant minimum 16 rounds daily’. This is the transaction or agreement at the time of initiation. We receive Harinam and Guru instructed us, Srila Prabhupada also said, ‘chant Hare Krishna and be happy.’ I was thinking ‘what is happiness?’

ceto-darpana-märjanam bhava-mahä-dävägni-nirväpanam
sreyah-kairava-candrikä-vitaranam vidyä-vadhü-jivanam
änandämbudhi-vardhanam prati-padam pürnämrtäsvädanam
sarvätma-snapanam param vijayate sri-krsna-sankirtanam

Translation:
Let there be all victory for the chanting of the holy name of Lord Krsna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krsna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. [CC Antya 20.12]
‘änandämbudhi-vardhanam, immerse in the ocean of the holy name.’

There is Harinam kirtan and Harinam japa. Harinam is the center of our sadhana. As it is said, ‘harer namaiva kevalam’, ‘only Harinam’; we might think ‘kevalam? Only Harinam?’ Yes, this kevalam is purnam, complete, because Harinam is the Lord.

om pürnam adah pürnam idam
pürnät pürnam udacyate
pürnasya pürnam ädäya
pürnam evävasisyate

Translation:
“The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance.” [Iso Invocation]

Guru gives us Harinam, means they give us everything. They give Harinam means they give the Lord, in the form of Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.

kali-käle näma-rüpe krsna-avatära
näma haite haya sarva-jagat-nistära

Translation:
In this Age of Kali, the holy name of the Lord, the Hare Krsna mahä-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. [CC Adi 17.22]

The Lord manifests for each one of us in this Harinam form and then we serve this Harinam. We do sadhana means we serve Harinam. Harinam becomes Nama Prabhu for us. When we call it Harinam prabhu, they may think ‘Is that a person?’ Yes. He is a person.

Sub-theme: Time for homework
For us practitioners the main sadhana is Harinam kirtan and Japa. These sessions, which we are conducting during this Purushottam month, we have named them ‘Japa Reform sessions’. When Japa is improved, then everything else is improved. And if japa is defective, then everything else is spoiled. This Japa sadhana is very important sadhana.
During these sessions, you got many guidelines, techniques, and ‘dos and don’ts’. Now your homework begins. Every day we have to try to reform our japa. Everything that we have learnt and understood during these Japa sessions, over almost a week, ‘Harinam reform saptah’, we have to work daily on this.

I was thinking if I had many mouths I would be able to say so many things.

tunde tändavini ratim vitanute tundävali-labdhaye
karna-kroda-kadambini ghatayate karnärbudebhyah
sprhäm cetah-prängana-sangini vijayate sarvendriyänäm krtim
no jäne janitä kiyadbhir amrtaih krsneti varna-dvayi

Translation:
I do not know how much nectar the two syllables ’Krs-na’ have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert. [Cc Antya 1.99]

If I would have tundävali, many mouths, pancanana, dasanana, sahasranana; anyway, that is not possible. If you would have karna-arbudebhyah sprhäm, many millions of ears, and I would have many millions of mouths, then whatever I want to say today could have been possible. But I have only one mouth and you have only two ears, and time is also limited, so let us see.

Sub-theme: Kevalastakam
We keep saying, harer namaiva kevalam, and in this Kevalastakam it is said eight times, harer namaiva kevalam, harer namaiva kevalam. This Kevalastakam is very sweet and very simple. All of you memorise it. Place this Harinama Mahima, glorification in your heart. This is very sweet astakam. We will just run through this.

madhuram madhurebhyo’pi
mangalebhyo’pi mangalam
pavanam pavanebhyo’pi
harer namaiva kevalam

Translation:
‘Sweeter than all sweet things, more auspicious than all auspicious things, and the greatest purifier of all purifying things; the holy name of Lord Hari is the ultimate reality.’ [Verse 1]

Madhuram madhurebhyo’pi, Harinam is sweetest of all. mangalebhyo’pi mangalam, it is most auspicious of all auspicious things. Pavanam pavanebhyo’pi, it is the greatest purifier of all purifying things.

abrahma-stamba-paryantam
sarva maya-mayam jagat
satyam satyam punah satyam
harer namaiva kevalam

Translation:
‘The entire universe, from the highest demigod (Brahma) down to a clump of grass, is a product of illusion. This is the truth, the truth, and again the truth: the holy name of Lord Hari is everything.’ [Verse 2]

The entire universe is full of illusion. As we hear ‘brahma satyam jagat mithya’, here it is said, what is truth in this illusory world? Satyam satyam punah satyam, harer namaiva kevalam, only Harinam is the truth.

sa guruh sa pita chapi
sa mata bandhavo’ pi saha
shikshayech chet sada smartum
harer namaiva kevalam

Translation:
‘That person is a true preceptor, or a true father, a true mother, and a true friend also only if they teach one to always remember—The holy name of Sri Hari alone is everything.’ [Verse 3]

If guru shikshayech, teaches us to smartum, to remember Harinam, then sa guruh, he is the real guru. He is the real father, real mother, and real friend. And if they do not teach us to remember Harinam, then they cannot be a true guru, a true father, a true mother and not even a true friend.

nihshwase nahi vishvasaha
kada ruddho bhavishyati
kirtaniya mato balyad
harer namaiva kevalam

Translation:
There is no certainty when the last breath will come and put an abrupt halt to all one’s material plans; therefore it is wise to always practice chanting from very childhood—The holy name of Sri Hari alone is everything. [Verse 4]

We do not know when are we going to take the last breathe. It could be at any time. kada ruddho, at any time our throat will choke up. Therefore kirtaniya mato balyad, start practicing kirtan or japa from very childhood.

krsna tvadiya-pada-pankaja-panjaräntam
adyaiva me visatu mänasa-räja-hamsah
präna-prayäna-samaye kapha-väta-pittaih
kanthävarodhana-vidhau smaranam kutas te

Translation:
O Lord Krsna, at this moment let the royal swan of my mind enter the tangled stems of the lotus of Your feet. How will it be possible for me to remember You at the time of death, when my throat will be choked up with mucus, bile, and air? [MM Mantra 33]

King Kulshekhar has said, don’t wait for the old age. From right now, not from today or tomorrow but from very this moment, start doing Harinam kirtan.

harih sada vaset tatra
yatra bhagavata janaha
gayanti bhakti-bhavena
harer namaiva kevalam

Translation:
Lord Hari eternally dwells in that place where truly exalted, spiritually advanced souls sing in the mood of pure devotion—The holy name of Sri Hari alone is everything. [Verse 5]
The Lord resides there, yatra where bhagavata janaha gayanti, the devotees sing, how? bhakti-bhavena, with pure devotion.

aho duhkham maha-duhkham
duhkhad duhkhataram yataha
kachayam vismritam ratna
harer namaiva kevalam

Translation:
Aho! What a sorrow, what a great sorrow! More painful than any other misery in the world! Mistaking it as a mere piece of glass, the people have forgotten this jewel—The holy name of Sri Hari alone is everything. [Verse 6]

What a great sorrow, due to our ignorance we are considering this Harinam jewel as a mere piece of glass. Wake up sleeping souls and accept this jewel in your lives.

diyatam diyatam karno
niyatam niyatam vachaha
giyatam giyatam nityam
harer namaiva kevalam

Translation:
It should be heard again and again with one’s ears; It should be uttered over and over with one’s voice; It should be perpetually sung and sung anew—The holy name of Sri Hari alone is everything. [Verse 7]

Sing this Harinam with your mouth, niyatam niyatam vachaha, hear this Harinam with your ears, diyatam diyatam karno. Make your tongue utter this Harinam again and again.

trina-kritya jagat sarvam
rajate sakala-param
chid-ananda-mayam shuddham
harer namaiva kevalam

Translation:
It makes the entire universe seem insignificant as a blade of grass; it splendorously reigns supreme over all; it is full of eternally conscious divine ecstasy; it is supremely pure—The holy name of Sri Hari alone is everything. [Verse 8]

Srila Bhakti Vinod Thakur has also said

krnsna-näma-sudhä koriyä pän, juräo bhakativinoda-prän,
näma binä kichu nähiko äro, caudda-bhuvana-mäjhe

Translation:
Drink the pure nectar of the holy name of Krsna and thus satisfy the soul of Bhaktivinoda. There is nothing but the holy name within all the fourteen worlds. [From Udilo aruna püraba-bhäge]

Without the Holy name the entire world is of no meaning. This Harinam is chid-ananda-mayam shuddham harer namaiva kevalam, it is full of eternally conscious divine ecstasy. And entire universe is trina-kritya jagat sarvam, insignificant as a blade of grass. As we will have more and more realisation of Harinam, we will understand that the entire world is trina-kritya
jagat sarvam insignificant, and the Harinam is chid-ananda-mayam shuddham.

Sub-theme: Mahamantra meaning by Gopal Guru Goswami

We always mention Gopal Guru Goswami’s explanation of the Mahamantra and as it is said in Hari Bhakti Vilas

manah-samharanamsaucam maunam manträrtha-cintanam
avyagratvam anirvedo japa-sampatti-hetavah

Translation: “These are the causes of success in chanting: subduing the mind, cleanliness, avoiding unnecessary talk, remembering the meaning of the mantra, patience, and not becoming disappointed.” [Hari Bhakti Vilas 17.129]

When we chant, we should do mantra-artha-cintanam, remember the meaning of the mantra. For that purpose we have been given this guidance by Gopal Guru Goswami. We will just quickly run through.

When we say ‘Hare’
He hare- mac-cittam hara

O Radhe! Steal my mind and deliver me from bondage to this material world.

krsna – he krsna, mac-cittam akarsaya

O Krishna, Your name itself is attractive. You attracts the minds, so please attract my mind.

he hare, sva-madhuryena mac-cittah hara

Hare! O Radhe! Capture my mind with the sweetness of Your name, form and pastimes.

This is one meaning. Like this there are many meanings. Krsna is infinite, ananta, similarly there are infinite, ananta meanings, bhava of His name. Here one guideline is given, but it does not mean that there should be only this meaning or bhava or meditation, but we can definitely go with this guideline. So when we will say ‘Krsna’

he krsna, sva-bhakta-sanga pradanena antahkaranam sodhaya

O Krishna! Send me the association of Your devotees who will purify my mind through instructions about Your devotional service. In the association of devotees, by doing bodhayantah parasparam, my mind will be purified.

he krsna, mayi sva-nama-rupadisu drdha ratim dehi

O Krishna! Give me unflinching faith in Your name, form, qualities and pastimes.

he hare, sva-seva-yogyatam mahyam dehi

O Radhe! Make me worthy to engage in Your service.

This meaning is explained in a little different way. At other places it is translated in a different way. Anyways, sva-seva-yogyatam mahyam dehi, Srila Prabhupada used to emphasize this. O Radhe I am yours. O Krishna I am yours. Please engage me in Your service.

he hare, sva-sevayam mam niyojaya

O Hare! Order me personally in the service you wish me to perform.

he hare, sva-presthena saha lila-sravane mahyam ruci dehi

O Hare! Talk to me about Your own favourite pastimes with Your beloved Lord.

Make me worthy to engage in Your service. Make me eligible to hear Your pastimes. Then we pray that make me worthy to have darshan of these pastimes.

he hare, svapresthena saha sva-lila darsanam mahyam dehi

O Hare! Give me the opportunity to see your intimate pastimes with your beloved Lord.

May those pastimes which I am hearing get visible to me. Let my mind fix in hearing, chanting and remembering Your name, form, qualities, pastimes.

Sva-sevayam mam drdham kuru

Make me steady and unwavering in Your personal service.

nasta-präyesv abhadresu
nityam bhägavata-sevayä
bhagavaty uttama-sloke
bhaktir bhavati naisthiki

Translation:
By regular attendance in classes on the Bhägavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. [SB 1.2.18]

Let me get the unflinching devotion. We pray like this when we chant. When we are saying Hare Krishna Hare Krishna, means we are saying this prayer. So what do we say in this prayer? This mood, this commentary of Gopal Guru Goswami on Mahamantra, which we are discussing now, this is the prayer. This is a brief explanation of Mantraartha chintanam. It should be studied more deeply. This is homework for you.

Sub-theme: Dialogues between Caitanya Mahaprabhu and Prakasananda Saraswati

In Varanasi Caitanya Mahaprabhu met Prakasananda Saraswati and his sixty thousand disciples. This incident or this discussion on scriptures is given in the Adi Lila of Caitanya Caritamrta. Everyone must read it. Caitanya Mahaprabhu has proved the supremacy of Harinam. He is instructing Prakasananda Saraswati. He said ‘My Guru Maharaj, Isvar Puri said to me
prabhu kahe — śuna, śrīpāda, ihāra kāraṇa

guru more mūrkha dekhi’ karila śāsana

Translation:
Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. [CC Ādi 7.71]
My Guru said, ‘you are a fool’.

mürkha tumi, tomära nähika vedäntädhikära
’krsna-mantra’ japa sadä,—ei mantra-sära

Translation:
You are a fool,’ he said. ’You are not qualified to study Vedänta philosophy, and therefore You must always chant the holy name of Krsna. This is the essence of all mantras, or Vedic hymns. [Cc Adi 7.72]

The chanting of Hare Krishna Mahamantra is the essence of all mantras. There are one lakh verses in Mahabharata, 18000 verses in Bhagavatam, 24,000 verses in Ramayana, 700 verses in Bhagavad Gita, so many verses are there in Vedas and other scriptures, the essence of all mantras is one mantra and that mantra is Hare Krishna Mahamantra. ‘Chant this mantra; always remember this mantra’. In this way Caitanya Mahaprabhu’s Guru Maharaj said, which Caitanya Mahaprabhu is telling to Prakasananda Saraswati and his sixty thousand disciples.

näma vinu kali-käle nähi ära dharma
sarva-mantra-sära näma, ei sästra-marma

Translation: 
‘In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.’ [CC Ādi 7.74]

This Mahamantra is the essence of all Vedic hymns. Then he tells the nature of Krishna-nama.

kṛṣṇa-nāma-mahā-mantrera ei ta’ svabhāva
yei jape, tāra kṛṣṇe upajaye bhāva

Translation:
It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa. [CC Ādi 7.83]

One who chants the Hare Krishna mantra, yei jape, tāra kṛṣṇe upajaye bhāva, develops bhava, ecstasy. This ‘International Society of Krishna Consciousness’ name given by Srila Prabhupada; we will become Krishna Conscious. How? Caitanya Mahaprabhu is saying, yei jape, by this chanting and by this kirtan. Do not forget, Caitanya Mahaprabhu is Lord Himself. He explained to Prakashananda Saraswati and his sixty thousand disciples, and they understood everything. They came under the shelter of Caitanya Mahaprabhu and Harinam. They understood that

krnsna-näma-sudhä koriyä pän, juräo bhakativinoda-prän,
näma binä kichu nähiko äro, caudda-bhuvana-mäjhe

Translation:
Drink the pure nectar of the holy name of Krsna and thus satisfy the soul of Bhaktivinoda. There is nothing but the holy name within all the fourteen worlds. [From udilo aruna püraba-bhäge-text 8]

jivana anitya jänaha sär, tähe nänä-vidha vipada-bhär,
nämäsraya kori’ jatane tumi thäkaha äpana käje

Translation:
You should understand this essential fact: life is temporary and filled with various kinds of miseries. Therefore carefully take shelter of the holy name and remain always engaged in His service as your eternal occupation. [From udilo aruna püraba-bhäge-text 6]

All of them took the shelter of Holy name. This discussion, in which Caitanya Mahaprabhu gave references from various scriptures, is enough. This is applicable for us and even for all those who are going to come in the future. Even if they would not accept the glories of the Holy name in the beginning, but ultimately they will definitely accept this. We must study this dialogue which comes in CC Adi 7th Chapter.

Sub-theme: Lord’s personal instruction

Caitanya Mahaprabhu used to sing many names of the Lord. He also used to chant

hari haraye namah krsna yädaväya namah
yädaväya mädhaväya kesaväya namah

Translation:
O Lord Hari, O Lord Krsna, I offer my obeisances to You, who are known as Hari, Yädava, Mädhava, and Kesava.
And
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna raksa mam
krsna krsna krsna krsna krsna krsna pahi mam
räma! räghava! räma! räghava! räma! räghava! raksa mäm
krsna! kesava! krsna! kesava! krsna! kesava! pähi mäm

Translation:
O Lord Krsna, please protect Me and maintain Me. Lord Räma, descendant of King Raghu, please protect Me. O Krsna, O Kesava, killer of the Kesi demon, please maintain Me. [CC Madhya 7.96]
Like that, Caitanya Mahaprabhu definitely used to chant various mantras, but He has also clearly mentioned ‘which is the supreme mantra’. In Caitanya Bhagavat Madhya khanda chapter 23, Caitanya Mahaprabhu has clearly said ‘we have to chant and do kirtan of this mantra.’ He instructed

äpane sabäre prabhu kare upadese
“krsna-näma mahä-mantra sunaha harise

Translation:
The Lord personally instructed everyone, “Hear the Hare Kåñëa mahä-mantra and be happy. [CB Madhya 23.075]
When Caitanya Mahaprabhu was present on this earth, He was the distributor of Harinam. He said Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare!

prabhu bale,—“kahiläna ei mahä-mantra
ihä japa’ giyä sabe kariyä nirbandha

Translation:
The Lord continued, “This is the mahä-mantra. All of you go and chant this mantra according to a prescribed number. [CB Madhya 23.077]
These words of Caitanya Mahaprabhu are the basis of our chanting of Mahamantra. Caitanya Mahaprabhu Himself, Krishna Himself has said this.

ihä haite sarva-siddhi haibe sabära
sarva-krsna bala’ ithe vidhi nähi ära

Translation:
By doing so, everyone will attain all perfection. Always chant, there is no other prescription. [CB Madhya 23.078]
Chant all the times. ithe vidhi nähi ära, there is no other prescription. Hence it is said harer namaiva kevalam.

Sub-theme: Pastime at Imali-tala

mahäprabho kirtana-nrtya-gita-väditra-mädyan-manaso rasena
romänca-kampäsru-taranga-bhäjo vande guroh sri-caranäravindam

Translation: Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Caitanya Mahäprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

Caitanya Mahaprabhu used to do kirtan and nrtya. This was His main pastime. We hear and read this, but ‘does Caitanya Mahaprabhu also chant? Yes, Caitanya Mahaprabhu used to do chanting as well. We can see this example (picture). When Caitanya Mahaprabhu went to Vrindavan, one day at the end of Yatra, Caitanya Mahaprabhu sat at ‘Imali Tala’, under the tamarind tree at the bank of Yamuna and He is chanting. This is mentioned in the scriptures. And look, Caitanya Mahaprabhu was so absorbed that He, Gaurasundar became Shyamasundar, became Krishna conscious. This pastime is the proof that Caitanya Mahaprabhu used to chant and the perfection of the japa-yajna lies in becoming Krishna conscious and that also He demonstrated. Vaivarnya, the change of colour of the body, is one of the symptoms of ecstasy. When devotees reach the perfection of the chanting or kirtan, when they attain siddhi, perfection, then some changes took place in their complexions. So, Caitanya Mahaprabhu also used to chant.

Sub-theme: Lord Krishna recommends chanting in Bhagavad Gita

In the 10th chapter of Bhagavad Gita Krsna has mentioned His opulences. In that He says

maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram
yajñānāṁ japa-yajño ’smi
sthāvarāṇāṁ himālayaḥ

Translation
Of the great sages I am Bhṛgu; of vibrations I am the transcendental oṁ. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himālayas. [Bg. 10.25]
Japayajna is strongly recommended by Krishna. Sometimes people ask, ‘Did Lord Krishna recommend chanting in Bhagavad Gita? Yes!

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

Translation:
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion. [Bg. 9.14]
Worship Me. How will you worship Me? satataṁ kīrtayanto māṁ, always engage in doing kirtan and you can also bow down after Me with devotion. He has surely said

manmanä bhava mad-bhakto
mad-yäji mäm namaskuru
mäm evaisyasi satyam te
pratijäne priyo ‘si me

Translation:
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. [BG 18.65]
In the middle of the battle, where He is having only thirty or forty five minutes, He has definitely mentioned Harinam, satataṁ kīrtayanto māṁ.

Sub-theme: Lord Krishna is Harinam Prabhu
In the Bhagavatam Harinam is glorified everywhere.

nāma-saṅkīrtanaṁ yasya
sarva-pāpa praṇāśanam
praṇāmo duḥkha-śamanas
taṁ namāmi hariṁ param

Translation
I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. [ŚB 12.13.23]

This is the 18,000th verse, the last verse of the Srimad Bhagavatam, which is the essence of Bhagavatam. In the end of Bhagavad Gita Lord says

sarva-dharmän parityajya
mäm ekam saranam vraja
aham tväm sarva-päpebhyo
moksayisyämi mä sucah

Translation:
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. [Bg 18.66]
In the end of Gita Lord said ‘surrender to Me’ and in the end of Bhagavatam it is said ‘nāma-saṅkīrtanaṁ yasya, take the shelter of Harinam’. So this proves Lord Krishna is Harinam.

aham vai sarva-bhütäni
bhütätmä bhüta-bhävanah
sabda-brahma param brahma
mamobhe säsvati tanü

Translation:
All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkära and Hare Krsna Hare Räma, and I am the Supreme Absolute Truth. These two forms of Mine—namely, the transcendental sound and the eternally blissful spiritual form of the Deity—are My eternal forms; they are not material. [SB 6.16.51]

Lord is in two forms, mama-ubhe säsvati tanü; His one form is Saccidananda and other is

kali-käle näma-rüpe krsna-avatära
näma haite haya sarva-jagat-nistära

Translation:
In this Age of Kali, the holy name of the Lord, the Hare Krsna mahä-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. [CC Adi 17.22]

Sub-theme: The only remedy
When we chant this sweet holy name and we keep hearing

adharam madhuram vadanam madhuram, nayanam madhuram hasitam madhuram
hrdayam madhuram gamanam madhuram madhurädhi-pater akhilam madhuram

Translation:
His lips are sweet, His face is sweet His eyes are sweet, His smile is sweet His heart is sweet, His gait is sweet—everything is sweet about the original Lord of Sweetness.
We feel, ‘yeah I have heard that this Harinam is madhuram, but it does not seem sweet to me. Is there something else that is sweet? Are the songs from movies sweet? Srila Rupa Goswami explains in the Nectar of Instruction

syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
pittopatapta-rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī

Translation:
The holy name, character, pastimes and activities of Krishna are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidya [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root. [NOI-7]

Srila Prabhupada also used to explain this again and again. Lord’s name, form, character are sweet like sugar, but due to our ignorance and there is so much dust on our consciousness, we do not feel taste in Harinam. Rupa Goswami is explaining, if we give sugar candy to a person who is having jaundice, he will say, ‘No, no! Give me something else, something sweet. This thing which you are giving me is not sweet.’ So, what is explained here? You should understand this. You are also sick. Doctor prescribes to this patient ‘You should only eat sugar candy or drink sugarcane juice. This is the only remedy. Sugar candy hi kevalam. Nasty eva, there is no other remedy. You must eat sugar candy.’ Understanding this, when the patient keeps eating sugar candy, gradually he gets rid of jaundice and then one day comes when he becomes free from jaundice. Then he says, ‘is there more sugar candy? Bring it. I want more.’ So same thing, Harinam is sweet, but sometimes we may not feel it sweet. It is not the fault of the Holy name. It is our fault, our drawback, our disease.

Then what is the remedy? Harer namaiva kevalam. When you will do this, then svādvī kramād bhavati, disease will be gone and then he will realize ‘Harinam is so sweet. I want to keep chanting.’ Try to understand this. Then only you can chant the entire life. This instruction of Rupa Goswami should become your basis. You keep hearing that we, the disciples of Srila Prabhupada are chanting from fifty to sixty years. How was that possible? By remembering this instruction; there is no other remedy, harer namaiva kevalam.

Sub-theme: Eight limbs of Astanga Yoga

We hear about Astanga yoga. The sixth chapter of Bhagavad Gita is named as Dhyan Yoga, Astanga Yoga. This Yoga is having eight limbs (Yama, niyama, asana, pranayama, pratyahar, dharana, dhyan, Samadhi); hence it called as asta (eight)-anga (limbs) yoga. This is beneficial for us too. There are many similarities between Astanga Yoga and Bhakti Yoga. Therefore these eight limbs are beneficial for us.

Yama, niyama means do’s and don’ts. We follow four regulative principles- no meat eating, no gambling, no illicit sex and no intoxication- this is yama. There are many niyamas, rules to follow.

Asana, Prabhupada has said ‘seat properly’; so we sit in sukhasana while chanting. Sacidananda Prabhu was telling, asana means not only the place. There is the status of the mind, the thoughts, the mood; all this comes in asana.

Pranayam, sometimes our chanting goes very slowly, vilambita gati and sometimes very fast, dhruta gati. No, there should be rhythm of breathing while chanting, so that the speed of chanting is fixed.

Pratyahar, the first four limbs are external. Remaining four are important limbs, pratyahar, dharana, dhyan, Samadhi. Mana samharanam, mind control! This pratyahar, prati-ahar, ahar, food of our senses, we must feed the Holy name to the soul, by controlling our knowledge acquiring senses, pratyahar.

yato yato niścalati
manaś cañcalam asthiram
tatas tato niyamyaitad
ātmany eva vaśaṁ nayet

Translation:
From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self. [Bg. 6.26]
We bring back our flickering mind to Harinam. This is of course very big topic. There are many deep thoughts in this. There could be one full seminar on this. Dharana, dhyana, Samadhi, the Samadhi of astanga yogis is to meditate on Paramatma, but we meditate on Bhagavan. We see the Lord and there is reciprocation with the Lord. We remain always busy, to get up, act and chant and dance. We consider this Samadhi. Astanga Yogis will keep sitting in meditation, but we will get up and run. Gopis always remain in Samadhi state.

Sixth and seventh limb, dharana and dhyan are more important for us. How should we chant? Attentive chanting! Dhyana, attention is one limb of this Astanga yoga. We should also understand astanga yoga and yogash citta-vritti-nirodhah [Patanjali yoga sutra, “Yoga is the restriction of the mind’s fluctuations.”] To control, nirodhah, the thoughts and lusty desires that come in citta, mind. This is a special sutra of Patanjali yoga sutra. It is also useful for us. This sixth chapter of Bhagavad Gita is very important, so that we can chant attentively. There is a common question, our mind is very flickering. It runs here and there while chanting. It goes around the world. Arjuna also had this complaint. This is a universal question and eternal question. In Bhagavad Gita sixth chapter, Lord Krishna Himself has answered it in few words. We should study this and understand our mind. Mind your mind!

Sub-theme: Importance of smaranam while chanting

In Bhakti Sandarbha, Anuccheda 277, Srila Jiva Gosvami establishes the glory of smarana (remembrance), the third of navadha-bhakti, the nine processes of devotional service. How much important this smaranam is? What do the Gopis do? They were only remembering the Lord.

smartavyah satatam visnur vismartavyo na jätucit
sarve vidhi-nisedhäh syur etayor eva kinkaräh

Translation:
To always remember the Supreme Lord, Sri Visnu, is the vidhi, observance, and to never forget Him, is the nisedha, prohibition. All the other vidhi and nisedha mentioned in the scriptures must be considered as subordinate instructions to these two. [Padma Puräna, Uttara, 42.103, Närada-pancarätra, 4.2.23]

What we have to do? Always remember the Lord. What do the eternally liberated devotees of Gokul or Gopis do? They remember the Lord; so our goal is also smaranam. What we have to do while chanting? Smaranam! Jiva Goswami has explained this smaranam in Bhakti Sandarbha.

He is also giving definitions of other limbs of Astanga Yoga like dharana, dhyana, dhruvanu-smrti, and Samadhi. Dharana means to remember, to meditate. Daily we meditate on the Lord. But tomorrow that meditation or smaranam should be more than today’s smaranam. Day after tomorrow more smaranam than tomorrow! Srila Prabhupada mentioned this at many places. In the purport of 8th verse of Nectar Of Instruction Prabhupada is explaining this smaraṇa-daśā, varaṇa-daśā, sravaṇa-daśā. These are different stages, evolutions or phases. Same thing Srila Jiva Goswami is explaining in his Bhakti Sandarbha.

Remembrance of Krsna may be interrupted at intervals, and that is called smrti. When the mind is focused on the Lord without any disturbance, then it is dharana. We should understand these stages. To fix mind on the form and pastimes of the Lord is dhyana. There are various stages of dhyana as well. And in this evolution, many of our lifetimes may pass. What we do for these 20, 30, 40 years? We try to reform these stages, smrti, dharana, dhyana.

After smrti comes anusmrti, uninterrupted and unceasing remembrance, where remembrance flows like the flow of nectar or water, which is uninterrupted. Like Gange’s water flows without interruption towards Ganga Sagar, that is anusmrti or Samadhi. At this stage the practitioner forgets his identity.

manah-samharanan saucam
maunaṁ mantrārtha-cintanam
avyagratvam anirvedo
japa-sampatti-hetavah

Translation:
“These are the causes of success in chanting: subduing the mind, cleanliness, avoiding unnecessary talk, remembering the meaning of the mantra, patience, and not becoming disappointed.” [Hari Bhakti Vilas 17.129]

What is the benefit of manah-samharanan? japa-sampatti-hetavah! Take a note. How you have to reform day by day these stages smrti, dharana, dhyan and Samadhi. It takes time.
Sub-theme: What is blocking the taste in chanting?

We always sing

hari-sthäne aparädhe täre hari-näm
toma sthane aparadhe nahi paritran

Translation:
The holy name delivers one who has committed an offense to Lord Hari, but if one commits an offense to you, there is no means of deliverance. [Vaisnave Vijnapti text 4]
Sacidananda Prabhu was explaining various types of offenses. We practitioners do not commit sin, but we commit offenses. There are offenses against the Holy Name (Nāma-aparādha), offenses against devotees (Vaiṣṇava-aparādha), and offenses in Deity worship (Sevā-aparādha). We especially commit lot of Vaisnava aparadha. Our samskaras, impressions of previous lives, those seeds are within us. We should protect from this.

In the above text, it is said, those who take the shelter of the Holy name will be saved, but if you will commit Vaiṣṇava-aparādha, then that Harinam also cannot save us. toma sthane, means O Vaisnava, the offense committed at your lotus feet, kayik, vachik, manasik, by the mind, body and words, then nahi paritran, there is no means of deliverance. Harinam will deliver, but if we will commit vaisnava aparadha, then Hari and Harinama also will not deliver us. Remember the example of King Ambarish. There are many more examples. So, do not commit Vaisnava Aparadha. Serve the Vaisnavas. Rupa Goswami has told us

dadäti pratigrhnäti
guhyam äkhyäti prcchati
bhunkte bhojayate caiva
sad-vidham priti-laksanam

Translation:
Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasädam and offering prasädam are the six symptoms of love shared by one devotee and another. [Upadesämrta 4]

Express these symptoms of love for the devotees. Love, devotion and vaisnava service! No more Vaisnava aparadha! Only Vaisnava service!
Srila Bhakti Siddhanta Saraswati Thakur and Srila Bhakti Vinod Thakur has said

jive dayä näme ruci vaisnava sevana
iha chära dharma nähi suna sanätana

Translation:

“Hear, Sanätana! Kindness to all living beings, taste for the holy name, and service to Vaisnavas—apart from these there is no other religion.”
Note this! If you want to develop taste in chanting then along with chanting you must serve the Vaisnavas. No offense, only Vaisnava service and jive daya, kindness to all living entities! Jiva-himsa, is also one type of offense. Be kind to the living entities, to the animals. Do not kill animals. This also comes in Jive daya. Memorise these instructions. You can also write and paste it, so that you can remember it all the times. Hare Krishna!