Deity worship - 1st March 2023 || Live Now | Srila Gopal Krishna Goswami

Morning medicine, lang. Morning medicine.

Hello. Yes, tomorrow I'm singing. Here now. Oh, right now.

Okay.

Yes, yes. Samsāradābha mālāmita noka. Sannāyaka runyāgānānganātvaṁ prāpasya tauryaṇa punaṇarvasya. Vande guruḥ śrīcāraṇājāvimlaḥ. Shri Advaita Gadadhar Shiva Savi. Rama Rama Hari Hari. Hari Krishna Hari Krishna Krishna Krishna Hari Hari. Hari Rama Hari Rama. Rama Rama Hari Hari. Namaste Narasimha. Namaste Narasimha. Namah Namaha Tulasi Krishna Priyaji. Namah Namaha Radha Krishna Sevapavam Eya Vinashy. Radha Krishna Sevapavam Eya Vinashy. Yugalarupanaasee. Nayalee moshala. Yugalarupanaasee. Enive danatharo sakiranugato koro. Enive danatharo sakiranugato koro. Tani tani pranashanti prakshina pade pade. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Hare Krishna!

Hare Krishna! Krishna! Krishna! Hari Rama! Hari Rama! Ramayana!

Ramayana!

Jaya Tusi Maharani! Jaya Vrinda Devi! Tusi Maharani! Jaya Vrinda Devi! Nai Tusi Maharani!

And you guys take that, make any changes that you think are needed. I have the big one volume.

Yes, Guru Mahārāja.

And even tonight? Yes, Guru Mahārāja. So, we eat and we read.

Yes. We can read that.

Okay.

No, we will have chapter.

Let's take any chapter. You know, whatever.

Can Mahārāja, chapter?

Adhīrī-lākṣmaṇa chapter? Anything.

You can read as Hridaya sthāpura. The summary of this third chapter of Anta-līlā is given by— I offer my respectful obeisances unto the lotus feet of my spiritual master and of all other preceptors on the path of devotional service, unto all the Vaiṣṇuvas and on to the six Gosvāmīs, including Śrī Rūpa Gosvāmī, Śrī Saratān Gosvāmī, Raghunāḍāsa Gosvāmī, Jīva Gosvāmī, and their associates. I offer my respectful obeisances onto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, and Śrī Caitanya Mahāprabhu, as well as all His devotees headed by Śrīvās ṭhākura. I then offer my respectful obeisances onto the lotus feet of Lord Kṛṣṇa and Śrīmatī Rādhārāṇī and all the gopis headed by Lalita and Vishaka. All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! In Jagannādhpuri, there was a young boy who had been born of an aristocratic brahmana but had later lost his father. The boy's features were very beautiful and his behaviour was extremely gentle. The boy came daily to Śrī Caitanya Mahāprabhu and offered Him respectful obeisances. He was free to talk with Śrī Caitanya Mahāprabhu because the Lord was his life and soul. But the boy's intimacy with the Lord and the Lord's mercy toward him were intolerable to Dāmodara Pandit. Dāmodara Pandit again and again forbade the son of brahmana to visit the Lord, but the boy could not bear staying home and not seeing Śrī Śrī Caitanya Mahāprabhu. The boy came every day to Śrī Caitanya Mahāprabhu, who treated him with great affection. It is the nature of any boy to go see a man who loves him. This was intolerable for Damodara Pandit. He became greatly unhappy, but there was nothing he could say, for the boy would ignore his restrictions. One day when the boy came to Śrī Caitanya Mahāprabhu, the Lord very affectionately gave and inquire from Him about all kinds of news. After some time, when the boys stood up and left, the intolerant Dāmodara Pandit began to speak. Dāmodara Pandit impudently said to the Lord, "Everyone says that You are a great teacher because of Your instruction to others, but now we shall find out what kind of teacher You are." Impar kuso. Dāmodara Pandit was a great devotee of Śrī Caitanya Mahāprabhu. Sometimes, however, a person in such a position becomes impudent, being influenced by the external energies and material considerations. Thus a devotee mistakenly dares to criticize the activities of a spiritual master or the Supreme Personality of Godhead. Despite the logic that Caesar's wife must be above suspicion, a devotee should not be disturbed by the activities of his spiritual master. And should not try to criticize him. A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there appears to be some discrepancy according to an imperfect devotee's estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not drunkard. Rather, he must have some purpose in going there. It is said in Bengali, 'Yadde api Nityānanda Śura bādi āya, tathā api hai Nityānanda Rāya.' Even if I see that Lord Nityānanda has entered a liquor shop, I shall not be diverted from my conclusion that Nityānanda Rāya is the Supreme Personality of Godhead. You are known as Gosai, but now talk about your attributes and reputation will spread throughout the city of Purushottama. How your position will be impaired! Although Śrī Caitanya Mahāprabhu knew that Dāmodara Pandit was a pure and simple devotee, upon hearing this impudent talk, the Lord said, "My dear Dāmodara, what nonsense are you speaking?" Dāmodara Pandit replied, "You are the independent personality of Godhead beyond all criticism. My dear Lord, you can act as you No one can say anything to restrict you. Nevertheless, the entire world is impudent. People can say anything. How can you stop them? Dear Lord, you are a learned teacher. Why then don't you consider that this boy is the son of a widowed Brahmini? Why are you so affectionate to him? Although the boy's mother is completely austere and chaste, she has one nature, natural fault. She is very beautiful young girl and you, my dear Lord, are handsome, attractive young man. Therefore certainly people will whisper about you. Why should you give them such an opportunity? As simple and staunch devotee of Lord Śrī Caitanya Mahāprabhu, Damodara Pandit could not tolerate criticism of the Lord. But unfortunately he himself was criticizing Lord Śrī Caitanya Mahāprabhu in his own way. The Lord could understand that it was because of Damodara Pandit's simplicity that he impudently dared criticize him. Nevertheless, such behavior by a devotee is not very good. Having said this, Damodara Pandit became silent. Śrī Caitanya Mahāprabhu smiled, pleased with himself, and considered the impudence of Damodara Pandit. This impudence is also a sign of pure love for me. I have no other intimate friends like Damodara Pandit. Thinking in this way, Śrī Caitanya Mahāprabhu went to perform his noon duties. Next day, He called Damodara Pandit to a solitary place. The Lord said, my dear friend Damodara, you had better go to Nādia and stay with my mother. I see no one but you to protect her, for you are so careful that you can caution even me. You are the most neutral among my associates. This is very good, for without being neutral one cannot protect religious principles. You can do whatever I cannot. Indeed, you can chastise even me, not to speak of others. It is best for you to go to the shelter of my mother's lotus feet, for no one will be able to behave independently in front of you. At intervals you may come see me here and then soon again go there. Offer my 'Mother, millions of my obeisances. Please speak to her about my happiness here and thus give her happiness. Tell her that I sent you to inform her of my personal activities so that she may share in my happiness.' Speaking in this way, satisfy the mind of Mother Saci. Also remind her of one most confidential incident with the message from me. I come to your home again and again to eat all the sweetmeats and vegetables you offer. You know that I come and eat the offerings, but because of external separation, you consider this a dream. Because Mother Saci was feeling separation from Sri Caitanya Mahāprabhu, she thought she was dreaming that her son had come to her. Sri Caitanya Mahāprabhu, however, wanted to inform her that actually it was not a dream. He actually came there and ate whatever his mother offered him. Such are the dealings of advanced devotees with the Supreme Personality of Godhead. As stated in Brahma-samhita: Premañca-ritta-pakṣy vilocaneṇa. I worship the primeval Lord Govinda, who is always seen by the devotee, whose eyes are anointed with the pulp of love. He is seen in his internal form of Śrīma Sundara situated within the heart of the devotee. Pure devotees realize dealings with the Lord on the transcendental plane, but because devotees are still in the material world, they think that these are dreams. The Lord, however, talks with the advanced devotee, and the advanced devotee also sees Him. It is all factual; it is not a dream. During the last Magha Sankranti festival, you cooked varieties of vegetables, condensed milk, cakes, and sweet rice for me. You offered the food to Lord Krishna, and while you were in meditation, I suddenly appeared and your eyes filled with tears. I went there in a great haste and ate everything. When you saw me eating, you felt great happiness. In a moment, after you have wiped your eyes, you saw that plate you had offered me was empty. Then you thought, 'I dreamt as if Nimai were eating everything.' In the condition of external separation, you were again under illusion, thinking that you had not offered the food to Lord Vishnu. Then you went to see the cooking pots and found that every pot was filled with food. Therefore, you again offered the food after cleansing the place for the offering. Thus I again and again eat everything you offer, for I am attracted by your pure love. Only by your order I am living in the lācchana. Nevertheless, you still pull me near you because of your great love for me. Śrī Caitanya Mahāprabhu told Dāmodara Pandit, remind Mother Sacī in this way again and again and worship her lotus feet in my name. After saying this, Śrī Caitanya Mahāprabhu ordered that varieties of prasada offered to Lord Jagannātha be brought. The Lord then gave him the prasada separately packed to offer to various Vaiṣṇavas with his mother. In this way, Dāmodara Pandita went to Nādia. After meeting Mother Sacī, he stayed under the care of Allura's feet. He delivered all the prasada to such great Vaiṣṇavas, says Advaita Ācārya. Thus he stayed there and behaved according to the order of Śrī Caitanya Mahāprabhu. Everyone knew that Dāmodara Pandit was strict in practical dealings. Therefore, everyone was afraid of him and dared not do anything independent. Dāmodara Pandit would verbally chastise every devotee of Śrī Caitanya Mahāprabhu whom he found deviating even slightly from proper behavior. Thus, he established the standard etiquette. In this way I have described Dāmodara Pāṇḍit's verbal chastisements. As one hears about this, atheistic principles and ignorance depart. The pastimes of Śrī Caitanya Mahāprabhu are deeper than millions of seas and oceans. Therefore, no one can understand what He does nor why He does it. I do not know the deep meaning of Śrī Caitanya Mahāprabhu's activities. As far as possible, I shall try to explain them externally. One day, Śrī Caitanya Mahāprabhu met Haridas Thakura as usual, and in the course of discussion, he inquired as follows: My dear Thakura Haridas, in this age of Kali, most people are bereft of Vedic culture, and therefore they are called yāvanas. They are concerned only with killing cows and Brahminical culture. In this way, they all engage in sinful acts. From this statement by Śrī Caitanya Mahāprabhu, we can clearly understand that word yavana does not refer only to a particular class of men. Anyone who is against the behavior of Vedic principles is called yavana. Such a yavana may be in India or outside of India. As described here, the symptom of Yavanas is that they are violent killers of cows and Brahminical culture. We offer our prayers to the Lord by saying Namo Brahmana Devaya, O Brahmana Hitaicha. The Lord is the maintainer of Brahminical culture. His first concern is to see to the benefit of cows and Brahmanas. As soon as human civilization turn against Brahminical culture and allows unrestricted killings of cows, we should understand that men are no longer under the control of the Vedic culture but are all yavanas and mlecchas. It is said that the Krishna consciousness movement will be prominent within the next 10,000 years, but after that people will all become mlecchas and yavanas. Thus, at the end of that Yuga, Kṛṣṇa will appear as a Kalki Avatār and kill them without consideration. How will these Yāvanas be delivered? To my great unhappiness, I do not see any way. This verse reveals the significance of Lord Śrī Caitanya Mahāprabhu's appearance as Pāṭita Pāvana, the deliverer of the fallen souls. Śrī Narottama dāsa ṭhākura sings, patita pāvana hetu tava avatār 'Oh my Lord, You have appeared just to deliver all the fallen souls.' Somaḥ mosaḥ māpatita prabhu na paibehār. And among all the fallen souls, I am the lowest. How Śrī Kṛṣṇa Caitanya Mahāprabhu was always thinking about the deliverance of the fallen souls is shown by the statement, 'Ei duḥkha-apār.' It is my great unhappiness. This statement indicates that Śrī Caitanya Mahāprabhu who is the Supreme Personality of Godhead, Krishna himself, is always very unhappy to see the fallen souls in the material world. Therefore, he himself comes as he is, or he comes as a devotee in the form of Sri Caitanya Mahaprabhu to deliver love of Krishna directly to the fallen souls. Namo mahavadanyaye krishnaye prem-padayate. Sri Krishna Caitanya Mahaprabhu is so merciful that he not only gives knowledge of Krishna, but by his practical activities teaches everyone how to love Krishna. Krishna-prema pradāyate. Those who are following in the footsteps of Śrī Caitanya Mahāprabhu should take the Lord's mission more seriously. In this age of Kali, people are gradually becoming less than animals. Nevertheless, although they are eating the flesh of cows and are envious of brahminical culture, Śrī Caitanya Mahāprabhu is considering how to deliver them from this horrible condition of life. Thus He asks all Indians to take up His mission. Parat-bhūmitaḥ ele manuṣyajñāñāraḥ cañmaṣārta-kāri-karaparā-apakaḥ. One who has taken his birth as a human being in the land of India, Bharata-varṣa, should make his life successful and work for the benefit of all other people.

It is therefore the duty of every advanced All Indians should, all Indians should help the Kṛṣṇa consciousness movement in its progress to the best of their ability. Then they will be considered real followers of Śrī Caitanya Mahāprabhu. Unfortunately, Unfortunately, even some so-called Vaiṣṇavas enviously refuse to cooperate with this movement, but instead condemn it in so many ways. We are very sorry to say that these people try to find fault with us, being unnecessarily envious of Kṛṣṇa consciousness, envious of our activities, although we are trying to the best of our ability to introduce Kṛṣṇa consciousness movement directly into the countries of the Yavana and Malayas. That yavanaas and mlecchas are coming to us and becoming purified Vaishnavas who follow in the footsteps of Śrī Caitanya Mahāprabhu. One who identifies himself as a follower of Śrī Caitanya Mahāprabhu should feel like Śrī Caitanya Mahāprabhu who said, "Īha sabāra koṇa muḥkṛṇa hai bin nistāna?" How will all these yavanaas be delivered? Śrī Caitanya Mahāprabhu was always anxious to deliver the fallen souls because their fallen condition gave Him great unhappiness. That is the platform on which one can propagate the mission of Śrī Caitanya Mahāprabhu. Haridas Thakura replied, "My dear Lord, do not be in anxiety. Do not be unhappy to see the condition of the yamanas in material existence." These words of Haridas Thakura are just befitting a devotee who has dedicated his life and soul to the service of the Lord. When the Lord is unhappy because of the condition of the fallen souls, the devotee consoles Him saying, "My dear Lord, do not be in anxiety." This is service. Everyone should adopt the cause of Śrī Caitanya Mahāprabhu to try to relieve Him from the anxiety He feels. This is actually service to the Lord. One who tries to relieve Śrī Caitanya Mahāprabhu's anxiety for the fallen souls is certainly a most dear and confidential devotee of the Lord. To blaspheme such a devotee who is trying his best to spread the cult of Śrī Caitanya Mahāprabhu is the greatest offense. One who does so is simply awaiting punishment for his envy. Because the yavana are accustomed to saying, "Ha Rāma, ha Rāma, O Lord Rāmachandra," they will very easily be will be delivered by this Nama Paas. A devotee in advanced ecstatic love exclaims, "Oh my Lord Rāmachandra, oh my Lord Rāmachandra!" But the yavana also chant, "Ha Rāma, ha Rāma!" Just see their good fortune. If a child touches fire, the fire will burn him, and if an elderly man touches fire, it will burn him also. Haridas Thakur says that a great devotee of the Lord exclaims, "Harama! Harama!" But although yavanas do not know the transcendental meaning of "Harama! Harama!" they say those words in the course of their ordinary life. For the yavanas, the words "Harama!" means abominable, whereas the devotees exclaim the words "Harama!" in ecstatic love. Nevertheless, because the words "Harama!" are the spiritual savambhunam, the fact is the same whether they are uttered by yavanas or by great devotees, just as fire is the same both for a child and for an elderly man. In other words, the Holy Name of the Lord, Hare Rama, always acts even when the holy names are chanted without reference to the Supreme Lord. Yavana utter the Holy Name in a different attitude than devotees, but the Holy Name Hare Rama is so powerfully situated, so powerful spiritually, that it acts anywhere, whether one knows it or not. This is explained as follows. Nāmacārya Hrīdaṣṭhākura, the authority on the chanting of the Holy Name, said, "The chanting of the Lord's Holy Name to indicate something other than the Lord is an instance of nāma-pāsa. Even when the Holy Name is chanted in this way, its transcendental power is not destroyed." Even a mleccha who has been killed by the tusks of a boar and who cries in distress again and again, "Hārāma! Hārāma!" attains liberation. What then to speak of those who chant the Holy Name with veneration and faith. This refers to an instance in which a meat-eater being killed by a boar uttered the words, "Hārāma! Hārāma!" again and again. At the time of his death. Since this is a quotation from the Nusaynah Quran, it indicates that in the Quranic age, there must also have been mlecchas and yavanas, meat-eaters, and the words haram and makr, meaning condemned, were also uttered in those days. Thus, Haridas Thakur gives evidence that even a meat-eater who condemns something to be something Who by uttering the words 'Hare Rama' gets the benefit of chanting the Holy Name that the devotee chants to mean, 'O my Lord Rama.' A jami was a great sinner during his life, but at the time of death, he accidentally called for his youngest son whose name was Narayana, and the attendants of Lord Vishnu came. To relieve him from the bonds of Yamarāja, the superintendent of death. The word Rāma consists of the two syllables Rā and Mā. These are unseparated but decorated with the loving word ā, meaning "O." The letters of the Holy Name have so much spiritual potency that they act even when uttered improperly. Śrīla Bhaktisiddhānta Sarasvatākura states, that the word 'yābhūtā' in Pāṇini's 'Ātman' is not used here to refer to mundane vibrations of the letters of the alphabet. Such language in 'Ātman' for the sense gratification of materialistic persons is not a vibration of transcendental sound. Access to the Holy Name while one engages in sense gratification is an impediment on the path for achieving ecstatic love for Krishna. On the other hand, if one who is eager for devotional service utters the Holy Name even partially or improperly, the Holy Name, who is identical with the Supreme Personality of Godhead, exhibits its spiritual potency because of that person's offenseless utterance. Thus, one is relieved from all unwanted practices and one gradually awakens his dormant love for Kṛṣṇa. If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of oral reception, that holy name will certainly deliver him from material bondage. Whether vibrated properly or improperly, with correct or incorrect grammar, and properly joined or vibrated in parts. O Brahmana, the potency of the Holy Name is therefore certainly great. However, if one uses the vibration of the Holy Name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism, in other words, if one utters the Name with offenses, such chanting will not produce the desired result very soon. Therefore, one should diligently avoid offenses in chanting the Holy Name of the Lord. This verse from the Padma Purana is included in the Hari-bhakti-vilas 11.5.27 by Sanatana Goswami, wherein Srila Sanatana Goswami gives the following explanation. "Bācī gatām prasangāt vanmadhye pravittam api smarana-pāta-gatām prasangātmaṇaṣṭhitaṁ kīṣo 'sopra' mūlāṁ gatāṁ pincheṣu tanāpi." This means that if one somehow or other hears, utters, or remembers the Holy Name, or if it catches his mind while coming near his ears, that Holy Name, even if vibrated in separate words, will act. An example of such separation is given as follows. Suppose one is using the two words, "Halam Viktam." Now the syllable "ha" in the word "Halam" and the syllable "viktam" in Viktam are separated, are separately pronounced, but nevertheless it will act because one somehow or other utters the word Similarly, in the word Rājan Mahīśī, the syllables Rā and Mahī appear in two separate words, but because they somehow or other appear together, the Holy Name Rāma will act, providing there are no offenses. The Holy Name has so much spiritual potency that it can deliver one. From all sinful reactions and material entanglements. But utterance of the Holy Name will not be very same of people if done to facilitate sinning. The Holy Name is so powerful that it must act, but when one utters the Holy Name with offenses, its action will be delayed, not immediate, although in favorable circumstances the Holy Name of the Lord acts very quickly. Namajan hindya sadhu, continue. If one effectively utters the Holy Name, even imperfectly, one can be freed from all the results of sinful life. O reservoir of all good qualities, just worship Sri Krishna, the Purifier of all purifiers, the most exalted of the personalities worshipped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity, and in a highly elevated manner. Thus worship the Lord whose name is like the sun. For just as a slight appearance of the sun dissipates the darkness of night, so slight appearance of the holy name of Krishna can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives. This verse is found in Bhaktirasamhita Sindhu 2.1.1.0.3. Even a faint light from the Holy Name of the Lord can eradicate all the reactions of sinful life.

Aumakalumkaraṁ.

While dying, Ajāmila chanted the Holy Name of the Lord intending to call His son Narayana. Nevertheless, he attained the spiritual world. What then to speak of those who chanted the Holy Name with faith This is quoted from Śrīmad-Bhāgavatam 6.2.49. Because of even the faintest rays of the effulgence of the Lord's Holy Name, one can attain liberation. We can see this in all the revealed scriptures. The evidence appears in the story of Ajāmila in Śrīmad-Bhāgavatam. As Śrī Caitanya Mahāprabhu heard this from Haridas Thakur. The happiness within his heart increased, but as a matter of course, he still inquired further. "On this earth there are many living entities," the Lord said, "some moving and some non-moving. What will happen to the trees, plants, insects, and other living entities? How will they be delivered from material bondage?" Haridas Thakur replied, "My dear Lord, the deliverance of all moving and non-moving moving living entities takes place only by Your mercy. You have already granted this mercy and delivered them. You have loudly chanted the Hare Krishna mantra, and everyone moving or non-moving has benefited by hearing it. My Lord, the moving entities who have heard Your loud sankirtan have already been delivered from bondage to the material world. And after the non-moving living entities like trees hear it, there is an echo. Actually, however, it is not an echo. It is the kīrtan of the non-moving living entities. All this, all the inconceivable, is possible by Your mercy. When loud chanting of the Hare Krishna mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and non-moving, dance ecstatic love, in ecstatic devotional love. My dear Lord, all the incidents that took place while You were going to Vrindavan through the forest known as Jerikanda have been related to me by Your servant Balabhadra Bhattacarya. When Your devotee Vāsudeva Datta submitted his plea at Your lotus feet for the deliverance of all the humanities, You accepted that request. My dear Lord, You have accepted the form of a devotee just to deliver all the fallen souls of this world. You have preached the loud chanting of the Hare Krishna Mahābhāgavatam and in this way freed all moving and non-moving living entities from material bondage. Śrī Caitanya Mahāprabhu replied, "If all living entities were liberated, the entire universe would be devoid of living beings." Haridas Thakura said, "My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and non-moving living entities in different species. Then again, you will awaken the living entities who are not yet developed and engage them in activities. In this way, all moving and non-moving living entities will come into existence and the entire universe will be filled as it was previously. Prabhupada: While we are preaching, opposing elements sometimes argue. If all living entities were delivered by the Kṛṣṇa consciousness movement, what would happen then? The universe would be devoid of living entities. In answer to this, we may say that in a person there are many prisoners, that in a prison there are many prisoners. But if one thinks that the prison would be empty if all prisoners adopted good behavior, he is incorrect. Even if all the prisoners within a jail are freed, other criminals will fill it in again. A prison will never be vacant, for there are many prospective criminals who will fill the position, who will fill the prison cells, even if the present criminals