20021109VARSANA AM rla Gurudeva:

nama o viu-pdya gaura prehya bhtale r-rmad-bhakti-prajna-keava iti nmine atimartya-caritrya svritn ca pline jva-dukhe sadrtya r-nma-prema-dyine
[I offer pramas unto the most worshipable lion-like crya, jagad-guru o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, who nurtures with extreme, divine affection as a parental guardian those who take shelter of him, who is always genuinely unhappy to see the suffering jvas who have turned away from Ka, and who is bestowing upon them r nma along with prema. r Gauya Gti-guccha (rla Bhakti Prajna Keava Gosvm prama)]

vch-kalpa-tarubya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama

I offer pramas unto the Vaiavas, who are just like wish-fulfilling desire trees, who are an ocean of mercy, and who deliver the fallen, conditioned souls. [r Gauya Gti-guccha (r Vaiava vandan)]

namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama

[I offer prama unto r Ksa-Caitanya, who is r Ka Himself. Having assumed the golden hue of rmat Rdhik, He is munificently bestowing ka-prema, the rarest of all gifts. r Gauya Gti-guccha (rman Mahprabhu vandan)]

gurave gauracandrya rdhikyai tadlaye kya ka-bhaktya tad-bhaktya namo nama

[I offer my obeisances time and again unto r Guru, r Gauracandra, rmat Rdhik, Her associates and Her abode r Vndvana Dhma, and unto r Ka and all of His devotees. An Unknown Vaiava r lokmtam (Magalcaraa)]

aga-ymalima-cchabhir abhito mandktendvara jya jgua-roci vidadhata pambarasya riy vndraya-nivsina hdi lasad-dmbhir modara rdh-skandhaniveitojjvala-bhuja dhyyema dmodaram
[I meditate upon that r Dmodara whose dark bodily luster is millions of times more beautiful than the blue lotus

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flower, whose brilliant yellow garments rebuke the radiance of golden kukuma, whose residence is r Vndvanadhma, whose chest is beautified by a swinging vaijayant garland, and whose splendorous left hand rests upon the right shoulder of rmat Rdhik. r Stava-ml, Rdh-dmodara-dhyna,(2) Rpa Gosvm)

tavaivsmi tavaivsmi na jvmi tvay vin iti vijya devi (radhe) tva naya m carantikam
[I am Yours! I am Yours! I cannot exist without You! O Devi (Rdhik), please understand this and bring me to Your lotus feet. r Stavvali, Vilpa-kusumjali 96, Raghuntha dsa Gosvm]

[Hindi aside] By the causeless mercy of Guru and Gaurga we have now in Vars n . I think you know that so many pastimes, sweet pastimes, and powerful pastimes of Rdh-Ka conjugal took place from here; very near Nandagaon, Saketvana, Jvaa Grma all are here. That is why in Dmodarakam Satyavrata Muni has told in the last loka:
namas te stu dmne sphurad dpti-dhmne tvadyodarytha vivasya dhmne namo rdhikyai tvadya priyyai namo nanta-llya devya tubhyam
[O Dmodara! I offer prama to the effulgent rope binding Your waist. I also offer prama to Your belly which is the source of the Brahman effulgence and the mainstay of the entire universe. Time and again I offer prama to rmat Rdhik, Your dearmost beloved, and I also offer prama hundreds of times unto Your wondrous, unlimited pastimes. r Dmodarakam (8)]

namas te stu dmne sphurad dpti-dhmne

Oh, what he is doing namaskra to (indistinct), Ka, who was in Gokula. How beautiful was He. Certainly He was; even naked and weeping He looks very beautiful and sweet, very beautiful. To do namaskra is dsarsa; only in dsarsa we can do prama, or in sakhyarsa; vtsalya and mdhuryarsa no namaskra. Nothing (unknown). Oh, so many things; defeating Ka and so many things. So, first he began from dsarsa but by the mercy of his Gurudeva, and Ka, by this song, at once Dmodara, RdhDmodara, became so much merciful to him. And then inside him sakhyarsa and then vtsalyarsa and in (the) fourth loka he has toldwhat?
vara deva! moka na mokvadhi v na cnya ve ha vared apha ida te vapur ntha! -2-

gopla-bla sad me manasy virst kim anyai

[O Deva! Although You are capable of granting any boon, I do not pray to You for liberation, eternal life in Vaikuha, or for any other benediction [which may be obtained by executing the nine processes of bhakti]. O Ntha! May Your form as a cowherd boy forever remain manifest in my heart besides this what is the use of any other benediction? r Dmodarakam (4)]

So, this vtsalyarsaand after that, then at once he was inspired (by) the sweet pastimes of Rdh-Ka conjugal; and then he is praying in the last:
namas te stu dmne sphurad dpti-dhmne

sphurad dpti-dhmne means? Oh, that rope was not merely a rope; it was not merely a rope. What it was? sphurad dpti-dhmne. Brahma, who is the manifestation of Ka, (unknown) jyoti, he is the (effulgence), that is called brahma. So, jyoti, he is the root of all the jyotis. That dhma; it looks like a dhma but (it is) not a dhma. sphurad dpti-dhmne. (indistinct) that rope was thinking that this was a rope sphurad dpti-dhmne; sphurad dpti-dhmne means vtsalya rsa: coming from the heart of Ma Yaod that unparalleled, this vtsalya, became that rope so that rope was prema; and what prema? Vraja prema (and) in Vraja prema what prema? Vtsalya of Mother Yaod. So, this is sphurad dpti-dhmne and by that rope Ka was Himself (indistinct). No need of anything. Very easily, to show yogis, atmas, jnis, and to other bhaktas, that I can be only controlled by vtsalya bhva.
nya sukhpo bhagavn dehin gopik-suta jnin ctma-bhtn yath bhaktimatm iha
[The Supreme Personality of Godhead, Ka, the son of mother Yaod, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self. rmad Bhgavatam (10.9.21)]

So, he showed that. And then:

namas te stu dmne sphurad dpti-dhmne tvadyodarytha

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He is doing namaskra to his stomach. What is that? vivasya dhmne Mother Yaod, she peeked in the mouth of Ka; millions and millions of brahmas. She saw Himself; whole Vraja was there. So, all world, universe, millions and millions (of) universes are in the stomach of Ka. That stomach has no end. No right side or left side or inner. Ananta unlimited. And vivasya dhmne, viya mane sarva what (indistinct)? All rsa (unknown) rsa. This.
namo rdhikyai tvadya priyyai

Certainly came inspired by Dmodara's rope. I should inspire Him. In a Rdh dsyam, the best thing. And then he inspired Rdh dsyam. And then he began to pray with, oh, very full of joy and happiness; namo rdhikyai tvadya priyyai not Ka he has done before. He has done. Now he is doing namo rdhikyai tvadya priyyai; tvadya priyyai means "controlled by Rdhik;" Rdhik means Rdhiko Kena; Kena rdhiko, so She is the rdhya, dev, of Ka. Or She (is) always doing rdhya of Ka and controlling. Even Ka can keep his flute and peacock feather on the lotus (feet of rmati Rdhik) and beg, "Oh, you should kindly give (up) your mna and binding, binding by viraha. So, be merciful to me. This is the meaning of Rdhik; namo rdhikyai tvadya priyyai namo nanta-llya devya tubhyam. What namo nanta-llya? Oh, at the same time in Mathur very wonderful two places. I think that in thousands of millions of universes everywhere is Vraja-ll and Mathur and there He took birth and Damvantan-ll was done in Gokula, that fruit-seller came in that ll. Then he came to Vndvana, Gopam and other lls, cow grazing and all these are: Aghsura, Baksura, Ptan, and all demons were liberated by Him and given love and affection. And to some, who were not qualified, He took them into His jyoti, they were liberated but, what? After that He began rsa in Vndvana; after that he began rsa (unknown), after that. He began ratne, Govardhana (unknown) in Rdh kua, all pastimes. So, everything was inspired, whole Ka ll, RdhikHe did from Jvaa, Nandagaon, in sakhe, here. Here. Today we will go to the places where Ka took the form of Mohin gop, yma gop, and so many things, and begged His mercy, we will go. So, all: namo nanta-llya: this is ananta ll, millions and millions, all the lls. Rsa ll is ananta ll. Guru Mahrja has (told). Where dancing, singing, embracing, (unknown verse); all the lls have been done so he is doing namaskra.

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So, first we should begin from the dsa rsa of Caitanya Mahprabhu and by His mercy all these things will be inspired, from beginning to ending. If you want to do like this, you should try to do like this. Very auspicious day today. Today is the birthday of param-pjyapda nitya-ll-pravia o viupda r rmad Bhaktirpa Siddhnti Gosvm Mahrja. He was a learned scholar, good writer. He was born and brought up in West, East Bengal; and then he joined rla Prabhupda but then he saw that all are very learned, all brahmacrs, I am not learned. So, I should go, return back to my home, then I will learn Sanskrit and Law and other things and then I will come and I will serve rla Prabhupda. He returned back and he began to study Law; but our Guru Mahrja, his elder godbrothers, and also like father, he went and told him and inspired him, "Oh, what Law will do? Law can not give you love and affection. So, at once you should return back and study love and affection under the guidance of rla Prabhupda. You are losing more time. It may be that you may die in the meantime. Why you are losing so? At once you should come." By (the) inspiration of our Gurudeva he returned back to Mathur. His name was (unknown) kept by rla Prabhupda Bhakti Siddha-svarpa brahmacr. Siddhasvarpa means? Very good name himself take for him. He was so bold. Very, very bold. He went to preach in East Bengal, Dhaka, with Nemi Mahrja, pjyapda Nemi Mahrja. Nemi Mahrja was (a) very, very learned person very good scholar. rla Prabhupda used to send him learned (indistinct) and Bhrat Mahrja was sending to other persons. He may inspire all laughing, weeping, but he was (a) very learned scholar. So, he was there in Dhaka and he was preaching. He told, "Oh, Siddha-svarpa brahmacr you should speak something." Because he was a good speaker. So, he began to speak boldly that Rmachga will not do here anything. Rmachga; and told Vivekananda, Vivekananda no Vi-veve-ka-nanda, no knowledge at all. He went to Western countries, America, and he gave a class on zero, that (the) world is zero, bogus philosophy, myvda philosophy. So, he is Vi-veve-ka-nanda not Vivekananda. And Rabindranath Tagore, who has received noble prize, he is what? Rmachga. Rmachga you know? Goat. Having long beard like this. Oh, he should be in (the) kitchen. Better he should be in kitchen. Only the ladies who are working in, cooking in kitchen room they will hear him; but those who want pure bhakti they cannot hear him. Oh all the audience became, what? Upset and serious and they left that assembly and they became (the) whole gauya vaiavas. At once Nemi Mahrja sent a telegram to rla Prabhupda in Mypur that my whole preaching has been spoiled (by this boy). Please call him to you
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and I can not preach here because no one is ready to listen. All are (indistinct). Prabhupda at once he answered in telegram, "Oh, Siddha-svarpa brahmacr is very bold and he has preached what I wanted to tell, so I am coming just now and I will prove that he is OK. Oh, he has done millions of millions rupees preaching here, not a small (indistinct). So, all are attracted and ready and there is (an) effect that all are inspired by his classes. I am very, very happy. I am just coming." And then Prabhupda came there in Dhaka and he called all the assembly and he proved that what Siddha-svarpa has done, oh, he has done OK and (indistinct). Then all became very inspired. How he was, he has regard for his godbrothers. He used to know my Gurudeva ik (indistinct). So, they sometimes used to go to markets to collect vegetables, and vegetables was collected. At that time our Gauya Maha was nikicana, very nikicana, nothing with them. They used to take sakh, spinach, and all these things, no rice at that time. When Bhaktisraga Gosvm Mahrja came and everything was (indistinct). So, Siddha-svarpa brahmacr used to go to Howrah market, where is station in Howrah. two-three miles come (indistinct) they used to go collect vegetables and in two big bags, one some less and one some more, heavy, Siddha-svarpa prabhu he used to run after (the) big one, heavy one; and my Gurudeva also used to run after that, that, "I will take the bigger" and he used to tell, "I will (take the) bigger." Guru Mahrja told, "Why you will take?" "Because you (are) my senior so I must take it." And Guru Mahrja told that, "I am elder than you; I am more stronger so I should take (it)." And thus quarreling like this, prema-kalaha; prema-kalaha you know? Loving quarrel. Nowadays we seenow what to tell of godbrother, even disciples and Gurudeva relation has been changed. Gurudeva has to see and fulfill all the desires of disciples, otherwise he may go. He will left him. So, Gurudeva is serving according to the wish, desire, of his disciples; and disciples never care Gurudeva. They don't think what is the desire of Gurudeva. But at the time of Prabhupda it was, "How to serve Gurudeva." For Gurudeva they used to keep their lives in hands, like my Gurudeva, in parikram ofyou know? So, all like this. Not quarreling among them; but now we see opposite. A Guru has to be very careful, that, "How I can fulfill the all desires of disciples that he may not give up bhakti." And that disciple never cares Guru. He does what Gurudevanever wants. I see, I realize this. Very few disciples are this way that they want to keep their lives and souls for Gurudeva. Very few numbers. You can count their names in fingers.
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So, I request you all to follow our Gurudeva, disciples of rla Prabhupda, Gurudeva, to follow Bhakti-rpa Siddhnti Gosvm Mahrja. To follow Svmji he took his life and everything and by boat he went, he was running, and he is praying, how, why you are sending me? What can I do for you? So, all the disciples (were) like that. You see that in song most 95% they have left Gurudeva they have not going to fulfill the desire of Gurudeva, they don't know even the desire of Gurudeva. So, thus was rla Bhakti-rpa Siddhnti Gosvm Mahrja. He was a very learned person. Then, what I was telling? He, what our Prabhupda wanted, and my Gurudeva, he wrote a commentary ofThat rmad Bhgavatam the (indistinct) and Brahm strawhat bhgavataso where is the link of bhgavata and Brahm stra? And he established. He also published two Gitas. One of Vivantha Cakravart hkura compiled by rla Bhrat Mahrja and second Baladeva Vidybhaa, very, very And Upaniads (unknown) and also the books of rla Vivantha Cakravart hkura (unknown), Bhakti-rasmta-sindhu-bindu, Ujjvala-nlamai, (unknown) He was a very strong ruler also. And he was a bold to speak true. He was so bold and good controller and manager too. He was also kavi; he has all qualities. I wanted to speak so much; something Prajpati Mahrja will speak. So, today I am warned not to speak so much; so, I am giving pus pjalis in the lotus feet of rla Bhakti-rpa Siddhnti Gosvm Mahrja. He should be pleased to give us his causeless mercy, that we can follow his footprints. Gaura premnande! Hari hari bol! r rla Bhakti-rpa Siddhnti Gosvm Mahrja; but before that I want to tell that Rsnanda brahmacr has spoken very excellent. So, I think that now we have to go there parikram and returning anyone, Rmacandra prabhu or anyone, translating so that all can enjoy. Also, I want to give my blessings to Janrdana prabhu of Venezuela. He has translated my five books. The Guru Mahrja life his precepts and all siddhnta; and Secret Truths of Bhgavatam; and Upademta of rla Rpa Gosvm; and Conception Guru tattva; Happiness in a fool's paradise. He has written so my blessings.

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Now going to translate rmad Bhagavad-gt that we have done and so many books. So, my heartly blessings to him that in future he may produce so many publications. Gaura premnande! Hari hari bol!

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