Śrī Prabandhāvalī - Volume One

Śrī Prabandhāvalī

The complete collection of essays by Nitya-līlā-praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja, gathered from Śrī Gauḍīya Patrikā and Śrī Bhāgavata Patrikā from 1950—1978.

(1) The Departure of Śrīpāda Anaṅga-mohana Brahmacārī

Śrī Gauḍīya-patrikā, Year–2 (1950–1951), Issue–2, page 76:

 It is with particular sadness that we inform [the readers] that on this past 2^nd of March 1950, 18^th of Phālguna 1365 [Bengali year], the trayodaśī-tithi of the month of Phālguna, a Thursday, at 2.30 p.m., Śrīpāda Anaṅga-mohana Brahmacārī departed to his own abode, leaving us all forever. He spent the last six months of his life in Tāmbaram, a very healing locale in the mountains, situated ten miles south of Madras. Two mahodayas (sirs), the revered Śrīpāda Triguṇātīta Brahmacārī (Śrī Triguṇanātha Mukhopādhyāya), the best of the bhaktas, who was extremely affectionate toward Anaṅga-mohana Brahmacārī, and his (Anaṅga-mohana Brahmacārī’s) devout sevaka, Bihar resident Śrīyuta Gaura-Nārāyaṇa dāsa Adhikārī, have put even their lives at risk as they accepted responsibility for his treatment and availed themselves of the opportunity to serve his every need during his last days. We are publishing here the letter they sent informing us about the grievous news of Śrīpāda Anaṅga-mohana Brahmacārī’s entering aprakaṭa-līlā.

śrī śrī guru-gaurāṅgau jayataḥ

Tāmbāram
2 March 1950

Patita-pāvana Śrīla Gurudeva! It is with great anguish that I offer my daṇḍavat-praṇāma at your lotus feet, which grant fearlessness.
           O Prabhu! That most precious treasure you entrusted to me to protect, I was incapable of protecting, for today I have lost him. This morning, from 6 till 10 o’clock, he was without outer awareness. In that condition, he was saying, “Hā Kṛṣṇa, hā Gaurasundara! Kṛṣṇa is calling me to Vṛndāvana! Where is Kṛṣṇa!? Is He in my heart? Where is Gurudeva, where is Bābā (father)? Please disregard any of my offences to you! Please bestow your mercy upon me!” At 10 o’clock he came back into external consciousness, but from 1:00 p.m. onward, his pulse again started to drop, and again he started calling out the same words mentioned above. Then, at 2:30 p.m., he departed for Goloka Vṛndāvana Dhāma. He did not experience any pain, his face did not distort in the slightest or anything like that, and he departed in a completely peaceful, serene manner. The hospital staff were wonderstruck to see his chanting of Bhagavān’s holy names, his peaceful state of mind and his feelings for you, and they praised their own fortune for having had the darśana of such a personality. We too are blessed to have received this rare service from you. Deaths like this are simply not seen in this world. To honor his auspicious memory, we will at once depart for Siddhābāḍī-grāma, his favourite health resort. Kindly inform us when you will mercifully come to Siddhābāḍī. Our minds are now restless, and we anxiously await your arrival. Upon receiving your darśana, we will be able to do away with our unease and be able to resume our one-pointed, dedicated service to you. We hope to quickly receive your merciful reply and your darśana. Thus—

Yours—Gaura-Nārāyaṇa
 

Śrīpāda Anaṅga-mohana Brahmacārī was an ideal guru-sevaka. He is an eternal companion of Śrī Gurupāda-padma, and as his right arm, he continuously remained with him like a shadow, always absorbed in pleasing him and rendering viśrambha-sevā (intimate service) to him. By his simple, guileless behavior and sincere service, he became the special recipient of adoration and affection from the Vaiṣṇavas.

When he was engaged in service and the rest of the time as well, he was always seen to be happy and delighted at heart. His beautiful face, adorned with laughter and smiles, captivated everyone’s heart. His boundless tolerance for suffering set an ideal for all. Even in the midst of extreme sorrow and torment, no change was ever observed in his beautiful smiling face.

He was very expert in a great variety of services. His greatest expertise revealed itself in the cooking and various related tasks he performed for the service of Śrī Hari, guru, and Vaiṣṇavas. His skill at playing mṛdaṅga and, above all, his kīrtana, which he sang in his naturally charming and exceedingly sweet voice, was like a delicious tonic to the hearts and ears of all and therefore drew much love and attention from everyone.

Such an illuminating example of an ideal guru-sevaka is extremely rare. In separation from him, all in Śrī Gauḍīya Vedānta Samiti, especially us, his insignificant god-brothers who were charmed by his qualities, are disheartened by his absence. Thinking about his untimely departure at age twenty-one, all are bewildered. May his illuminating ideal of service to śrī guru and the Vaiṣṇavas guide us on the path of bhakti and always inspire us to serve. This is our sole prayer.

kṛpā kari’ kṛṣṇa more diyāchilā saṅga
svatantra kṛṣṇera icchā,—kailā saṅga-bhaṅga

 Śrī Caitanya-caritāmṛta (Antya-līlā 11.94)

[Mahāprabhu said: “Śrī Kṛṣṇa mercifully bestowed upon Me the association of Śrī Haridāsa Ṭhākura, but today, by the desire of Kṛṣṇa, who is the all-independent Lord, that association has been taken away.”]

—janaika hatabhāgā (“one unfortunate person”) 

Śrīla Trivikrama Mahārāja's Poem: 

“Mad Bhakta-Pūjābhyadhikā"

"The worship of my devotee is greater [than My own].”

—Śrīmad Bhāgavatam (11.19.21)

                                           
śunechinu śāstrete ei mahā-vāṇī
dekhi nāi kabhu tāra nitya chabi-khāni (1)

I have heard this grand statement in scripture
But never have I seen its eternal depiction
 

nayana bhariyā bhāi dekhinu e’bāra
prabhu-bhṛtya dāsa-dāsya adbhuta vyāpāra (2)

Now I have seen it, brother, to my eyes’ fill
Master and servant, and service to the servant are wondrous affairs
 

sevakera sevya-sevā nahe camatkāra
atīva madhura āhā sevaka-sevāra (3)

The servant serving one who is to be served is not astonishing
But how exceedingly sweet is service to the servant
 

bāhya cakṣe māyā-maya kintu māyā-pāra
viśuddha bhūmikā-bhāti viśuddha vistāra (4)

Externally, to the eyes, illusory, but actually beyond illusion
Radiance of the immaculate plane, immaculately expanding
 

he prabho, anaṅga-mohana, sārthaka tava nāma
vajrād-api-kaṭhora-jayī sārthaka tava kāma (5)

O master, Anaṅga-mohana, worthy is your name
Conqueror of one who is harsher than a thunderbolt, worthy is your desire
 

sucandra-vadane hā̃si sevāra ānande bhāsi
haraṇa karecho sevya-mana
kīrtane madhura kaṇṭha avatāri’ śrī vaikuṇṭha
tuṣileka hṛdayera dhana (6)

With a beautiful moon-like face, carried away in the bliss of service,
You have stolen the mind of the object of your service.
In kīrtana, with your sweet voice, you caused Śrī Vaikuṇṭha to incarnate.
You pleased the treasure of [our] hearts.
 

prabhura śrī aṅga-sevā “anaṅga” jāniyā ĵebā
nitya-kāla karile sādhana
ādarśa haiyā rabe āmā sabā hṛdi-mājhe
śikhāite śrī-guru-sevana (7)

Whoever knows the service of the master’s aṅga (limbs, disciples) to be anaṅga (incorporeal)
And strives eternally thus
Will become exemplary, remaining in all our hearts
To teach service to śrī guru
 

gurudeva-manobhīṣṭa sādhite parama-iṣṭa
barile beyādhi bhayaṅkara
śikhā’le śaraṇāgati ṣaḍ-aṅga paramā satī
bhakatera nitya sahacara (8)

To fulfill gurudeva’s innermost desire was his ultimate ambition
Bore a fearsome illness, he did
Teaching surrender, six-fold, the supreme chastity
The eternal companion of the devotee
 

tomāra sad-guṇa ĵata āmi vā balibo koto
ihā mātra kori nivedana—
ĵe-guṇe haiyā vaśa prabhu gāya bhṛtya-ĵaśa
kaṇā tāra kari ākiñcana (9)

How many of your virtues can I articulate?
All I request is this—
The qualities which compel the master to sing the servant’s fame
I long for just a particle of that.

—Śrī Rādhānātha Dāsādhikārī

[Śrīmad Bhaktivedānta Trivikrama Mahārāja]

(2) Preaching in Sidhabari, Santhal Pargana, and Kakdwip

Śrī Gauḍīya-patrikā, Year–3, Issue–4 (1951–1952), page 154:

śrī siddhavāṭī gauḍīya maṭher nava-nirmita gṛha-praveśa-mahotsava –

Festival for the inauguration of the newly constructed Śrī Siddhavāṭī Gauḍīya Maṭha

This past 27^th of Vaiśākha, the 11^th of May, Friday, a festival was held for the gṛha-praveśa (“home-entering”) of the newly constructed Śrī Siddhavāṭī Gauḍīya Maṭha. [Performance of] nāma-saṅkīrtana, vaiṣṇava-homa (fire sacrifice), and other activities on this occasion were completed under the priestly supervision of tridaṇḍi-svāmī Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja. Several residents of the village have donated land for this maṭha and lent their full assistance in this function, thus greatly endearing themselves to the Samiti. Over five hundred villagers and other persons were served a wonderful array of mahā-prasāda. We convey our thanks to the residents of the village for their enthusiasm and efforts in establishing this maṭha.

sā̃otāla-pargaṇāya hari-kathā pracāra –

Preaching the topics of Hari in Santhal Pargana

On the special request of the distinguished devotee Śrīyuta Bhāgavata-prasāda Dāsādhikārī Mahodaya, a resident of Pāñjanīyā village, eight personalities headed by the Śrī Gauḍīya Vedānta Samiti’s founder Mahārāja [Paramagurudeva Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja] and the editor of Śrī Patrikā, tridaṇḍisvāmī Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja, made their auspicious journey to the aforementioned village with several distinguished gentlemen of Sidhābāḍī village and, for three days, from this past 30^th of Vaiśākha (May 14) to the 1^st of Jyeṣṭha (May 16), performed profuse amounts of hari-kathā kīrtana by giving classes, singing kīrtanas, delivering lectures with the aid of slideshow and film presentations, and holding in-depth question and answer sessions. The manager and co-editor of Śrī Gauḍīya Patrikā, Śrīyuta Rādhānātha Dāsādhikārī Mahodaya gave class from Śrīmad-Bhāgavatam on the talks of the Nava-yogendras and delivered a spoken presentation of Gaura-līlā with the aid of a slideshow. On the last day, at the fervent urging of the village residents, the Mahārāja in-charge [Paramagurudeva] kindly delivered a very instructive speech. Śrīyuta Bhāgavata-prasāda Mahodaya and his wife have taken shelter and are following Śrī Gauḍīya Vedānta Samiti. That all the slander of Vaiṣṇava-dharma should be dispelled as a result of the preaching of pure Vaiṣṇavas—this is the aim of all their efforts. We praise this great effort of theirs.

Preaching in Kākadvīpa

This past 6^th of Jyeṣṭha (May 21) and 7^th of Jyeṣṭha (May 22), the annual festival of the Śrī Gauḍīya Sevāśrama in Kākadvīpa was held. This occasion was celebrated on a grand scale with nagara-saṅkīrtana and a beautiful parade as well as classes, kīrtana, speeches on society and religion, service and worship of the śrī vigraha, and distribution of mahā-prasāda. Some eight thousand religiously devout individuals participated in this function. They are particularly delighted at the sight of the Samiti’s preaching activities and want the establishment there to develop exponentially. The founder of the establishment, tridaṇḍi-svāmī Śrīmad Bhakti Vijaya Maṅgala Mahārāja, and editor Śrīyuta Dharaṇī-dhara Paḍuyā Mahodaya took great care in suitably welcoming everyone who came and distributing wonderful mahā-prasāda.

At the special request of the vice president and sevaite of this establishment, tridaṇḍi-svāmī Śrīmad Bhakti Vijaya Maṅgala Mahārāja, Śrī Gauḍīya Vedānta Samiti’s founder parivrājakācāryatridaṇḍi-svāmī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja as well as the editor of Śrī Patrikā, tridaṇḍisvāmī Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja, accompanied by three other sevakas, attended this function at Śrī Gauḍīya Sevāśrama and adorned the chairman’s seat in the invited assembly. The respected Circle Officer Śrīyuta Rāma Kṛṣṇa Ghoṣa M.A., B.C.S. Mahodaya was present in this assembly as the chief guest. Civil Supply Inspector Śrīyuta Sukhamaya Bandyopādhyāya B.A., Śrīyuta Īśānacandra Jānā B.A., Śrīyuta Avināśacandra Śāsamala B.A. “Kāvya-tīrtha”, Dr. Śrīyuta Bhava-rañjana Bhaṭṭācārya, Śrīyuta Dharaṇī-dhara Paḍuyā zamindar and other highly educated and especially eminent individuals were present in the assembly. With eight thousand listeners in attendance, the extensive pavilion was packed full.

First of all, the president of the sevāśrama, the honorable Maṅgala Mahārāja, first described the history of the āśrama, then introduced the sabhāpati Mahārāja and conveyed his gratitude to the āśrama’s patrons.

After that, the second speaker, Doctor Śrīyuta Bhava-rañjana Bhaṭṭācārya Mahāśaya conveyed his opinions about society and reform, making several references to “so ’haṁ-vāda” [the doctrine of oneness with God], jñāna, and “bhakti-sahaja” [spontaneous devotion]. (See the chairman Mahārāja’s responses to this in his speech.)

The third speaker, the honorable Circle Officer Mahodaya addressed the local public, saying: “The necessity for religion in human life is topmost. I am especially delighted to see the way that you have all realized this and enthusiastically gathered here in this religious assembly today. It is my prayer that in subsequent times you will remain this enthusiastic in leading a religious life.

The fourth speaker, Śrī Gauḍīya Patrikā’s manager Paṇḍita Śrī Rādhānātha Dāsādhikāri Mahodaya conveyed in his speech, according to the teachings of the verse “karmāṇy ārabhamāṇānām duḥkha-hatyai sukhāya ca^[1]”, that the efforts the living entity bound by māyā makes to gain happiness through the objects wrought by māyā delivers the opposite results and only brings sorrow. It is never possible for the conscious living entity to gain love through perishable objects. Love for the living entity is only in the devotees of Bhagavān. Therefore, if one abandons the effort to gain love from the objects of māyā, takes shelter of guru-pādapadma by body, mind, and words, accepting him as his worshipful deity and very life and soul (guru-devatātma), and serves the supreme conscious object, Śrī Bhagavān, it will be possible to attain true happiness. In the course of his speech, he also said that worldly sorrow and poverty are not hindrances to the performance of dharma. If sorrow and poverty are eradicated, then it will be possible to perform bhajana of Bhagavān—this is not true. It is not that sorrow and poverty exist only in this present time. Rather, these conditions exist from time immemorial. It is not like living entities were not unhappy and poor in Satya, Tretā, and Dvāpara yugas. In Dvāpara-yuga, Sudāmā was extremely poor. At Mahāprabhu’s time, we see Śrīdhara was poor. But these people became Śrī Bhagavān’s greatest devotees. Hence, unhappiness and poverty are not reasons to not do bhajana of Bhagavān. Only the lack of real saintly association is the cause of averseness to bhagavad-bhajana.

Last of all, the sabhāpati Mahārāja captivated the assembled audience, especially its educated members, by his speech and with his scholarship and brilliant, compelling delivery, acquainting them with the nature of real dharma. In passing, he requested the audience to not be charmed by Śrī Gauḍīya Sevāśrama’s external activities, but to be inquisitive of the āśrama’s core purpose and follow that. “The Essence of the Sabhāpati Mahārāja’s Speech” will be published separately in the upcoming issue. He stayed for three days in this region, giving class from Śrīmad-Bhāgavatam, delivering speeches, and answering questions, thus incessantly performing śrī hari-kīrtana for hundreds and hundreds of men and women. Upon his auspicious arrival, both rainwater and the water of kīrtana showered together, cooling that region. He was especially pleased with the faithful dealings of Śrī Gauḍīya Sevāśrama and their devotees and was exceedingly delighted by the interactions with Circle Officer Śrīyuta Rāma Kṛṣṇa Ghoṣa M.A., B.C.S. Mahodaya and Civil Supply Inspector Śrīyuta Sukhamaya Bandyopādhyāya B.A. In closing, he conveyed his thanks to the āśrama’s management and the members of the audience and concluded his speech.

—Paṇḍita Śrī Gaura-nārāyaṇa Bhakta-bāndhava

(2a) The Essence of the Sabhāpati Mahārāja’s Speech

Śrī Gauḍīya-patrikā, Year–3, Issue–5 (1951–1952), page 187:

[Delivered on 22/5/1951 at Śrī Gauḍīya Sevāśrama in Kakdwip]

At the beginning of his speech to the public gathering invited by the Śrī Gauḍīya Sevāśrama in Kakdwip, Śrī Gauḍīya Vedānta Samiti’s founder and president, parivrājakācārya tridaṇḍi-svāmī Śrī Śrīmad Bhakti Prajñāna Keśava Mahārāja, first of all conveyed his gratitude to the aforementioned sevāśrama’s management. After that, he spoke the following: 

When the living entity takes human birth, it is his sole duty to attain supreme auspiciousness; however, determining the real path to attaining that auspiciousness has become difficult these days. What is the real path to auspiciousness? It is necessary to deliberate that matter. Ordinary conditioned souls think inauspiciousness to be auspiciousness and auspiciousness to be inauspiciousness. Gold gilding is not real gold. If one wants to obtain real gold, it is necessary to consult a person who knows about gold. Likewise, one who wants to gain real auspiciousness will take shelter at the feet of guru. The feet of guru are the only auspiciousness. Anything else besides that is not auspiciousness. In primary school, high school, college, society, on the road, at the ghat, we take many gurus, but they are not truly worthy of the word guru. For earthly things, it is necessary to have an earthly guru; but earthly things foster inauspiciousness. Aside from worship of Bhagavān, there is no auspiciousness on other paths. To gain this, it is exclusively imperative to approach a real guru.

The living entity can never gain happiness by roaming the path of karma; rather, he only gains the opposite result of sorrow. Vedānta-sūtra [3.1.2.8] says: “kṛtātyaye ’nuśayavān dṛṣṭa-smṛtibhyām – When one’s pious deeds are exhausted, there is still residual karma, as stated in Smṛti.” Gītā [9.21] says: “kṣīṇe puṇye martya-lokaṁ viśanti – Once one’s pious merit is depleted, one re-enters the mortal realm.” Everywhere, the authors of scripture have forbidden us from treading the path of karma.

I was particularly delighted by the words of our main honorable guest, Śrīyuta Rāma Kṛṣṇa Ghoṣa M.A., B.C.S. Mahodaya. He has said: “In human life, the place of dharma is highest. It is exclusively imperative for all people at all times to engage in the performance of dharma.” This statement is very true. Without dharma, all activities are detrimental. Dharma alone brings good results to all endeavors.

Ācārya Śaṅkara’s notion of “so ’haṁ” is detrimental to society. “I am God.” This train of thought leads the son to disrespect the father, students to disobey the teacher, juniors to show disregard for their elders, and thus society today has become unrestrained. No one regards elders with due respect in society. The root cause of this is the prevalence of that so ’haṁ notion. The real meaning of so ’haṁ is “I am the soul, a particle of the saccidānanda-vastu, or endowed with a fraction of its qualities.”

The real meaning of the so ’haṁ statement is revealed in Mahāprabhu’s tṛnād api verse. So ’haṁ is a Vedic utterance. It arises from Svayaṁ Bhagavān. Likewise, the tṛnād api statement appeared from Svayaṁ Bhagavān Śrī Kṛṣṇa Caitanya Mahāprabhu. Hence, both statements are synonymous and are equally sublime. If the first dot in the circumference of a circle were so ’haṁ, as it gradually progresses and comes to the last dot, the moods of tṛnād api and so ’haṁ come to be in the same place and free of any distinction.

The mood of tṛnād api sunīca does not create weakness in the world. Rather, the topmost power can be gained by this. Mahātmā Gāndhījī and others resorted to a single particle of this tṛnād api sunīca teaching and made the whole of India independent. Compared to the population of the whole of India, the Gauḍīya Vaiṣṇavas under the guidance of Mahāprabhu are but a very small handful. Some narrow-minded heretics who despise religiosity say that India became subjugated because of Gauḍīya Vaiṣṇavas. This sort of notion is wholly baseless and malicious. Rather, as the number of those who do not accept the conceptions of Śrīman Mahāprabhu are much more, so they are wholly responsible for the subjugation of India. If everyone had adopted this teaching of Mahāprabhu earlier, the nation would have become independent much sooner. Mahātmā Gāndhī’s policy of non-violence by which India has today become independent is but a particle of the teaching contained in the statements “tṛnād api sunīcena” and “taror iva sahiṣṇu”.

The preeminence of bhakti is celebrated all throughout the scriptures. Jñāna is not the greater object. Only those who are like children in the world of dharma wander the path of impersonalist thought, or nirviśeṣa-jñāna. Western philosophers also say: “Indians are born philosophers.” In other words, Indians are jñānīs from birth. This is the dharma of children. Only those who do not properly study the teachings of Śrī Caitanya Mahāprabhu praise non-dual knowledge, advaita-jñāna; bhakti, however, is topmost.

Bhakti-dharma is sahaja, natural. What the average literary experts understand from the word sahaja is not its actual meaning. Sahaja refers to the inclination that is born in tandem with the soul. In other words, bhakti alone is the soul’s eternal companion. As jñāna and karma are functions of the mind and body, they can cleanse the pollutants in the heart to some extent and, by the power of saintly association, aid in the attainment of bhakti. It is impossible to merge or become one with Bhagavān. Nowhere are there any examples of anyone merging with Bhagavān. Rather, everywhere it is seen that even after liberation, one’s separate existence remains intact and one worships Bhagavān for all eternal time, as corroborated by statements like: “muktā api līlayā vigrahaṁ kṛtvā bhagavantaṁ bhajante – Even the liberated beings constantly render service to Bhagavān with their transcendental bodies.” The notion of becoming one with Bhagavān after liberation is one of the common errors popularized in the religious world.

Mahāprabhu appeared in this Baṅga-deśa and revealed the topmost subject matters of the religious world in this land, which makes the people of Baṅga-deśa the most intelligent race. People from Madras and other places are dependent on Bengal in all matters. Last year, at the time of pilgrimage in South India, Śrī Gauḍīya Vedānta Samiti experienced the truth of this. The sad thing is, however, that the general inhabitants of Bengal are indifferent to this topmost gift of Mahāprabhu. Moreover, others think that this topmost teaching of Mahāprabhu is trapped among the lower classes. In reality, that is not true. Mahāprabhu’s most subtle and topmost conception of dharma is prevalent among the most highly educated and aristocratic individuals. But their numbers are few. It is in this sort of condition because it has not been properly propagated.

Previously, many used to say, “If the nation does not become independent, dharma cannot be practiced.” Really? So, is that now independent country prone to dharma? Indian Hindustan is a dharma-nirapekṣa, or religiously impartial, country. Religious impartiality does not mean religious indifference. Rather, whatever types of religion there are in Hindustan—Islam, Christianity, Hinduism, etc.—Hindustan does not force anyone to adopt another religion. Tolerance is India’s pride and glory. Intolerance is the cause of ruin.

Bhārata-varṣa [India] has still not attained real independence because even now it is being governed by rules and policies inspired by Western ideology. Self-governance will only be possible when this government is run by its native culture, by the principles of Yājñavalkya, Parāśara, Manu, Vyāsa and other Ṛṣis. The political teachings and ideas of our ancient sages are more developed and exalted than those of the rest of the Earth. Due to a lack of Sanskrit education, our present leaders are failing to grasp this. In Western countries, there is profuse regard for our ancient Sanskrit texts and efforts are being made to reengineer science and political strategies according to them. However, the tendency towards mundane, naturalistic engineering eventually gives them a demonic mentality and keeps them away from Indian culture. One day, by the power of dharma, India will stand as the ideal of the whole Earth. 

*****

In this context, Svāmījī cited the lecture of Bihar’s governor, the honorable Dr. Mādhara Śrī Hari Āṇe, at a convocation ceremony at the University of Calcutta. Dr. Āṇe truthfully said, “Even though more than a century has passed since we have started treating Sanskrit as dead and Indian universities are teaching it as a dead language, I do not agree that Sanskrit is a dead language. It is imperative for the universities of India to organize the promotion of Sanskrit education. They must make suitable arrangements so that students can learn the etymology of the Sanskrit language and be properly acquainted with the mass of knowledge accumulated in the invaluable and endless storehouse that is Sanskrit literature before ornamenting seats of honor on the world stage as men of university education.”

Svāmījī thereafter drew the attention of the honorable chief guest, the Circle Officer Mahodaya, and said: “The burden of governing this country is upon them. They are intimately involved with the people at the highest levels of government. It is especially important for them all to grasp this issue.”

Finally, he conveyed his gratitude to everyone present in the assembly and concluded his speech.

—Śrī Rādhānātha Dāsādhikārī, manager and co-editor

(3) Journey Abroad of Śrī Gauḍīya Patrikā’s associate editor Paṇḍita Śrīyuta Nitāidāsa Vidyānidhi MABL. Mahodaya

Śrī Gauḍīya-patrikā, Year–3 (1951–1952), Issue–9, page 359:

It is with special delight that we convey the news that this 19^th of Āśvina 1358, the 6^th of October 1951, Śrī Gauḍīya Patrikā’s associate editor Paṇḍita Śrīyuta Nitāidāsa Vidyānidhi MABL. Mahodaya left Bombay to journey overseas by ship, for the purpose of studying to be a barrister. In anticipation of this, on the 13^th of Āśvina, the 30^th of September, at five o’clock in the afternoon, a grand assembly was called together in the courtyard of his own residence in Shyambazar, situated at 140A Raja Dinendra Street, Kolkata. Many eminent and distinguished individuals were in attendance and conferred verbal and written congratulations to the associate editor Mahodaya on the occasion of his auspicious journey. This assembly was held in the presence of Vidyānidhi Mahodaya’s worshipful father, the esteemed paramabhāgavata Śrīyuta Sakhī-caraṇa Rāya Bhakti-vijaya Mahodaya. The sannyāsīs, brahmacārīs, and other Vaiṣṇavas and assembled gentlemen were extremely pleased and delighted by Bhakti-vijaya Prabhu’s attentions and keenness and many in the assembled audience expressed in formal addresses their wishes for Vidyānidhi Mahodaya’s success. Many distinguished speakers among them discussed the lack of substance in the Western teachings and conduct and advised Vidyānidhi Mahodaya on how the Vaiṣṇava etiquette he practices on his own can spread a special influence. To be more specific, they drew his attention to how the system of governance everywhere can be established in ways that are conducive to the laws of ancient India’s judicial system as recorded by Yājñavalkya, Parāśara, Manu, and other sages. India’s system of governance is far superior to that of the Western world. This too was discussed in detail.

After that, the esteemed Vidyānidhi Mahodaya briefly and humbly conferred sweet responses to the (Sanskrit and Bengali) speeches and congratulations of the Mahodayas who spoke.

Thereafter, the honorable Bhakti-vijaya Prabhu delighted and amazed the audience by conveying his gratitude with utmost humility and made sure to fully satisfy everyone assembled with four types of bhagavat-prasāda. At the beginning and end of the assembly, the padāvalī songs of the mahajanas were sung.

—Śrī Gaura-nārāyaṇa Bhakta-bāndhava, associate editor

(4) Śrī Navadvīpa-dhāma Parikramā and Śrī Gaura-janmotsava

 Śrī Gauḍīya-patrikā, Year–4 (1952–1953), Issue–2, page 74:

This year, the Śrī Navadvīpa-dhāma Parikramā and Śrī Gaura-janmotsava held by Śrī Gauḍīya Vedānta Samiti was conducted as never before on a scale vast in all regards. As per the previous circulated newsletter, the scheduled days of devotional service were observed in a regulated manner from the 22^nd of Phālguna. On the 22^nd of Phālguna, parikramā of Śrī Godrumadvīpa and Madhyadvīpa was performed, on the 23^rd of Phālguna, Śrī Kola-dvīpa and Ṛtudvīpa, on the 24^th of Phālguna, Śrī Jahnudvīpa and Śrī Modadrumadvīpa, on the 25^th of Phālguna, Śrī Rudradvīpa, and on the 26^th of Phālguna, Śrī Sīmantadvīpa and Śrī Antaradvīpa. On the 27^th of Phālguna, Śrī Gaura-janmotsava and, on the next day, a grand festival for all was successfully held.

Although the Samiti’s founder and chairman, parivrājakācārya tridaṇḍi-svāmī Śrī Śrīmad Bhakti Prajñāna Keśava Mahārāja was not personally present at the time of parikrama, as per his auspicious wishes, at every holy place the pilgrims took darśana, readings and speeches were held and, along all the paths, with exuberant dancing and kīrtana, parikramā was performed following the guidance of Śrīla Prabhupāda’s worshipful painted image (arcā-ālekhya-mūrti). In some places tridaṇḍisvāmī Śrīmad Bhakti Prāpaṇa Dāmodara Mahārāja read from various granthas and delivered speeches, in some places Paṇḍita Śrīpāda Rādhānātha dāsa Adhikārī (current name: tridaṇḍi-svāmī Śrīmad Bhaktivedānta Trivikrama Mahārāja) did so, and in some places Śrīpāda Ananta-Rāma Brahmacārī Bhakti-śāstrījī did the same. Most days, the veteran sannyāsī of the aforementioned Samiti, tridaṇḍi-svāmī Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja, lead the parikramā.

As Śrī Nṛsiṁha-devapallī is situated at a great distance from Śrī Devānanda Gauḍīya Maṭha, to alleviate the exhaustion and fatigue of the pilgrims, on the way, on the banks of the Alakānandā, at Śrī Harihara-kṣetra, arrangements were made to distribute the deities’ bālya-bhoga prasāda. Similar arrangements were made in Jahnudvīpa as well. During this time, even though there were strong winds and intermittent cloud-cover across Navadvīpa-maṇḍala, due to the expert management of the Samiti, none of the pilgrims had to endure any difficulty.

On the 26^th of Phālguna, Monday, on the day of parikramā in Antaradvīpa, following in the wake of Śrīman Mahāprabhu’s vijaya-vigraha, with a great number of pilgrims, the parikramā congregation arrived at Śrīdhāma Māyāpura, at the birthplace of Śrī Gaura. The sight of everyone crossing the Gaṅgā via the ferry ghats was especially enchanting and captivating to the heart. From far away, scores of multi-coloured flags and the beautifully decorated palanquin drew the gaze of the onlookers. Compared to other years and other parikramā congregations, this time, the number of Śrī Vedānta Samiti’s pilgrims was so great that everyone was shocked at the sight.

The pilgrims had darśana of Śrī Gaura Janma-sthāna, Śrīvāsa Aṅgana, Śrī Caitanya Maṭha, jagad-guru Śrīla Prabhupāda’s samādhi, Cā̃nda Kāzī’s samādhi, Śrīdhara Aṅgana, Śrī Murāri Gupta’s home and other places and then returned back to Śrī Śrīman Mahāprabhu’s birthplace. There, to alleviate their fatigue and weariness, a profuse amount of bālya-bhoga collected and prepared by Śrī Vedānta Samiti was distributed to everyone.

Every year, at the insistence of the honorable Śrīyuta Anantadeva Brahma and Śrīyuta Bhūdeva Brahma Mahodaya, Śrī Vedānta Samiti holds the adhivāsa-mahotsava (the preliminary festival) on the eve of Śrī Gaura Janmotsava at their residence. Even though they were especially eager to do so this year as well, they are very sad that they could not host the adhivāsa festival there. The hearts of devotees like them are always immersed in the service of Śrī Hari, guru, Vaiṣṇavas. It goes without saying that they would be upset that this annual festival is not happening. Whatever the case, the members of the Samiti have taken note of their anguish, humility, and heartfelt manner and are expressing their special thanks. It is because of a fateful mishap that we cannot hold the festival there this year and delight them. For that we are especially sad.

Wherever Śrī Gauḍīya Vedānta Samiti brought the parikramā to have darśana, all the maṭhas, temples and places of service, they received respectful reception and greetings. For that, the Samiti extends its thanks to everyone.

The parikramā congregation returned at noon to Śrī Devānanda Gauḍīya Maṭha in Kuliyā city on the aforementioned 26^th of Phālguna and, after honoring prasāda on the adhivāsa-mahotsava of Śrī Gaura Janmotsava, took rest. The next day, the 27^th of Phālguna, was Śrī Śrī Gaura Janmotsava, or fasting for the birth of Śrī Gaura. That day, bathing, the distribution of charity, worship, readings, and everything else commenced from sunrise. Readings from the sacred text of Śrī Caitanya-Bhāgavata were continuous. All the gentlefolk, local and foreign, participated in this function with special eagerness. A matter of special delight is that the kīrtana party from the neighbourhood performed lively kīrtana and dance in the hall in front of Śrīman Mahāprabhu. The Samiti members honored and greeted them suitably and conveyed the wish for them to gain the qualification to perform pure kīrtana under the guidance of immaculate Vaiṣṇavas.

This year, on the day of Śrī Gaura’s birth, Śrī Gauḍīya Patrikā’s three distinguished sevakas accepted tridaṇḍa-sannyāsa. The pilgrims have made their lives a success having had the fortune to witness it. And they can realize the futility of materialistic life and supremacy of the fourth āśrama.

These days, in attempting to preach the immaculate hari-kīrtana practiced and preached by Śrīla Prabhupāda, some people invoke many types of activities, undertakings, and imitations aimed at sense gratification. The imitation of truth is not truth. Though there is a dance hall in front of the śrī mandira, that is not a place for theatrics. In His pastimes, Śrīman Mahāprabhu infused the hearts of His servants in general with a fear of an actor’s job. Even Śrī Advaita Prabhu himself also displayed the ideal of staying far away from that. Though tāmbula (betel nut) and other fragrant and enjoyable substances are offered to Śrī Bhagavān, mortal entities who have anarthas will remain far away from this sort of indulgent sporting. This is Śrīla Prabhupāda’s ideal and teaching. I will be delighted to see all of us become invigorated and inspired by this ideal.

—tridaṇḍisvāmī Śrī Bhaktivedānta Nārāyaṇa Mahārāja

(5) The Essence of Śrī Śrī Guru Mahārāja’s Lecture and Speech

Place: Matukpur and Kshirkundi, P.O. Pandua, District of Hooghly

Date: 7/6/53 and 14/6/53

Śrī Gauḍīya-patrikā, Year–5 (1953–1954), Issue–5, page 182:

Vrajendra-nandana Kṛṣṇa is the para-tattvavastu (the Absolute Truth). There are three perceptions of that advaya-jñāna (the supreme knowledge that is one without a second) para-tattva vastu. That perception is, in sequence, known by the names brahma, Paramātmā (Supersoul), and Bhagavān. Bhagavat-darśana (beholding the Supreme Personality of Godhead) is pūrṇa-darśana (beholding the totality of all that is). The partial darśana (perception) of that akhaṇḍa-tattva (indivisible truth) is referred to as darśana of brahma and Paramātmā. Brahma is the radiance of Bhagavān’s toenails. As we see in Śrī Caitanya-caritāmṛta [Ādi-līlā 1.3]:

yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā

ya ātmāntaryāmi puruṣa iti so ’syāṁśa-vibhavaḥ

In other words, that which is referred to as the advaita (non-dual) brahma in the Upaniṣads is the bodily radiance of my Prabhu (master). He who is referred to as the antaryāmī puruṣa (indwelling personality), or Paramātmā, in the yoga-śāstras is the expansion of my master. If one takes shelter at the feet of a sad-guru, all these tattvas become matters of realization.

The meaning of the word ‘sat’ is: “specially characterized by nitya-sattā (eternal existence)” or “one whose specialities include eternal names, forms, qualities, pastimes, and associates”. And the meaning of sad-guru is “a guru who has an eternal form, shape, etc.”, or, in other words, “one who exists separately, characterized by eternal existence of his own, and serves Bhagavān, who is replete with the specialities of eternal names, forms, qualities, and pastimes, thereby imparting to the living entities the instruction to become established in their eternal positions”. The Śrutis state: “oṁ tad-viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ.” Here, the word ‘sūrayaḥ’, which has a plural ending, refers to mukta-gaṇa (liberated personalities), the word ‘sadā’ means eternal time; in other words, divya (divine) sūri-gaṇa (celestial, liberated personalities) behold Viṣṇu’s supreme abode for all eternal time. Viṣṇu is eternal, the sūri-gaṇa are eternal, and their darśana is also eternal—this is full darśana. Again, elsewhere, this “nityo nityānām” statement of Śruti tells us that Bhagavān Viṣṇu is the nitya-svarūpa (the eternal feature or personality) even amid the host of all eternal vastu (beings and substances). Therefore, “eko ’haṁ bahu syām (I am one, yet I become many)”, or the one indivisible Absolute Truth  manifests in many forms and all of them are eternal—this much we can glean. On the other hand, it is those who, at the stage of mukti (liberation), want to dissolve their existence and merge into brahma who are “asat”. Because, afterwards, they will not have any existence. A vastu (being, substance) that has no sattā (existence) is asat, does not exist or will not exist—that is asat.

The order  scriptures give in regard to renouncing asat-saṅga speaks to the aforementioned topic of fully renouncing asat-saṅga. The various conceptions that Vedāntic scholars and literary scholars arrive at mutually are something else entirely. Literary scholars and general folk take this asat to refer to thieves, dacoits, liars, etc. and conceive of the opposite modality as being “sat”. However, the Vedāntic or Paurāṇic scholars use the word sat to refer strictly to objects or states of being that are characterized by eternal existence and use the word asat to convey only that which has no existence. Therefore, if one deliberates, one sees that the saṅga (company) of those who keep on giving the upāsya-tattva (worshipful principle) various titles such as nirviśeṣa (featureless), nirākāra (formless), and niḥśaktika (powerless) is the real asat-saṅga. Only those who, after mukti, want to “immerge” their existence into that niḥśaktika and nirviśeṣa brahma and dissolve their existence are called asat-saṅga. The word sat is proven to have originated from the dhātu ‘as’. The dhātu ‘as’ is used to convey sattā (existence).

If an example is given, the idea will be clearer. A glass of water has been kept aside. That one glass of water has a separate existence. If you dump that water into the river, you will not find it again; in other words, you will have to understand it has turned into the water of the river. There is no way to separate this one glass of water and extract it from the river. 

Say, for the sake of argument, it is accepted that after mukti (salvation) this jīva (living entity) merges into brahma. Now, what is worth asking is this: Is there even one example of proof in the scriptures of ‘Complete Annihilation to Brahma’? If it is said that Aghāsura and Śiśupāla and others are proof of that, then the answer to that is this: that conception has originated from the āsurika (demoniac) current of thought. 

Moreover, did Ācārya Śaṅkara, the propagator of this notion, experience Complete Annihilation (merging into brahma)? If it is believed that Śrī Śaṅkara also entered this state, then how is it that Vidyāraṇya Bhāratī, a member of the Śaṅkara sampradāya, is said to be an avatāra of Śaṅkara? Even Śaṅkara has no separate existence. How did he, or that particular personality, reincarnate? On the other hand, Ācārya Śaṅkara wrote the commentary on the book Māṇḍukya Kārikā, which was written byhis paramagurudeva, Gauḍapāda, and then gave it to his guru, Govindapāda, and had it verified by Śrī Gauḍapāda [who appeared to Govindapāda]. This is popular knowledge in the Śrī Śaṅkara sampradāya. How is this possible? If Śrī Gauḍapāda’s Complete Annihilation (brahma laya) is accepted, then how is it possible that Śrī Govindapāda came face-to-face with Śrī Gauḍapāda again? 

In this manner, the notion of brahma-laya (merging into brahma) as preached by Māyāvāda is utterly lacking evidence and therefore illogical. The Padma Purāṇa states: “Māyāvādam-asac-chāstram – Māyāvāda is a false scripture.” And the crowning jewel of all scriptures, Śrīmad-Bhāgavatam [11.26.26] says, “tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān – an intelligent person should give up bad association and take up the association of saintly personalities.” Hence, only the association of those who are opposed to eternal existence is considered duḥsaṅga (bad association), and that association is to be given up. 

All the lineages of India accept Nārada Gosvāmī as being mukta (liberated), so much so that even the Māyāvādī sampradāya do not hesitate as revering him as a guru. In the Eleventh Canto of Śrīmad-Bhāgavatam [11.2.1], it is described:

govinda-bhuja-guptāyāṁ dvāravatyāṁ kurudvaha |

avātsīn nārado ’bhīkṣṇaṁ kṛṣṇopāsana-lālasaḥ ||

In other words, Nārada Gosvāmī would come to the house of Vāsudeva in the city of Dvārakā all the time, due to his anxious desire to worship Kṛṣṇa. Now the thing to be deliberated is this: Is Nārada Gosvāmī liberated or not? If he is liberated, then it is seen that even after liberation, he developed a desire to worship Kṛṣṇa. Therefore, it is being conveyed that even after liberation, the trifecta of jñāna (knowledge), jñeya (the knowable), and jñāta (the knower) is never destroyed. Scriptures state: “muktā api līlayā vigrahaṁ kṛtvā bhagavantaṁ bhaje^[2] – Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a deity and renders the Lord service”, “raso vai saḥ – that [the Supreme Being] is composed of rasa”, “sadā paśyanti sūrayaḥ – forever, the celestials behold [Kṛṣṇa’s eternal pastimes]” etc. All these utterances found in Śruti accept the eternal existence of the upāsya (worshipful object), upāsanā (worship) and the upāsaka (worshipper) even beyond the stage of mukti. However, as the māyāvādīs cannot defend a reconciliation of all these statements, they have deemed Vyāsadeva to be a mistaken Advaitavādī. 

“Ye ’nye ’ravindākṣa vimukta-māninaḥ” [Śrīmad-Bhāgavatam 10.2.32], “naiṣkarmyam apy acyuta-bhāva-varjitaṁ” [1.5.12], “jñāne prayāsam udapāsya” [10.14.3], and other verses, only impersonal knowledge (kevala-jñāna) that is bereft of bhakti for Bhagavān is dismissed. Bhagavān, however, is compelled only by exclusive bhakti—“bhaktyāham ekayā grāhyaḥ – I am only accessible via devotion. [11.14.21]” This is why all the scriptures have sung the glories of bhakti alone more so than anything else. Only through bhakti is it possible to have darśana of Bhagavān. Otherwise, partial darśana is inevitable. Another matter is that because the Māyāvādīs cannot come to a reconciled conclusion on all these mutually contradictory statements of Śruti, they refer to the Paurāṇika statements of Śrī Vyāsadeva, which are mentioned in the Vedas, as mistaken. However, on the other hand, all the Vaiṣṇavas under the guidance of Śrīman Mahāprabhu have accepted the doctrine of acintya-bhedābheda and provided an unprecedented reconciliation of all the mutually contradictory statements of Śruti.

Delineating the principles of upāsya (worshipful object), upāsanā (worship) and the upāsaka (worshipper) is the real intention of the scriptures. The attainment of happiness and the eradication of misery is everyone’s goal. The attainment of happiness and eradication of misery occurs to the utmost degree in the experience of prema for Śrī Bhagavān. In other words, even though happiness is obtained by other means, that happiness is not infinite; even though miseries are dispelled, they are not destroyed at their root. The possibility of having to endure miseries again remains. The happiness that is obtained within śrī bhagavat-prema is infinite. It is by that alone that unhappiness is truly mitigated; no longer does there remain any chance of even the touch of a fraction of misery. If one deliberates carefully and minutely what is said of mukti in the schools of Nyāya, Vaiśeṣika, Sāṅkhya, Pātañjala and Māyāvāda, it all points strictly towards the total eradication of misery. However, in a general sense, it is seen that everyone wants only happiness. At the root of everyone’s assorted efforts, the exclusive goal is to dispel unhappiness and have happiness. Here, for the sake of example, suppose someone’s hands get injured. So, this person needs to heal them. A doctor finds out this person wants total eradication of his misery and suggests that he get his hands amputated. Why? If he has hands, they can get injured again. If he does not have hands, then he can never get injured like that again. He will never have to endure the torture of getting injured like that again. A patient would never hear this and agree to it. Rather he would call that doctor a fool and dismiss him. So, it follows that if someone wants to eradicate their sorrows via mukti and therefore wants to annihilate their soul or merge the ātmā [into brahma], then it means they have never had the fortune of experiencing anything like the attainment of happiness. What is the point of even referring to brahma as being ānandamaya (full of bliss) or nirānandamaya (devoid of material bliss) when there is no one left to enjoy or experience those things? In other words, if I have become sugar, then who will be able to discern if sugar is sweet, sour, bitter, or tasteless? In that case, the taster has no separate existence. Thus a great lacking has appeared. If an object is lacking, then it is referred to as anitya (not eternal). A temporary object can never attain an eternal object. On the other hand, that which is not eternal can never be eternal. Hence, this conception is utterly illogical. 

Suppose someone has committed suicide. Why did that person commit suicide? The reason is he thought suicide to constitute more happiness than remaining alive. Here, happiness alone is the main motive of his act. Hence, the attainment of bliss is the exclusive goal of everyone. Those who commit suicide never gain happiness by committing suicide. That is why they are considered sinners. So much so that even if that person who has tried to commit suicide recovers with the medical attention of doctors and whatnot, he will be severely punished according to the penal code. Because suicide is a crime, sin, and is unlawful. That person has no right to do so. For this reason, those who want to merge their own existence into brahma in order to totally eliminate their sorrows, Bhagavān covers and traps their consciousness, keeping them interned like traitors, in order to rehabilitate them. To sum up, Bhagavān is the upāsya (worshipful object), the (pure) jīva is the upāsaka (worshipper), and bhakti alone is the upāsanā (worship). These are never destroyed. Hence, prema for Śrī Kṛṣṇa is the exclusive goal of the living entities. 

Bhagavān Vyāsadeva divided Veda into four parts and then compiled all the Upaniṣads. He wrote Vedānta-sūtra as a summary of the essential teachings of the Vedas, Upaniṣads, and Purāṇas. That is something all lineages descending from Vyāsa accept as fact. Furthermore, anticipating that Vedānta-sūtra would not be intelligible for ordinary people, he wrote Śrīmad-Bhāgavatam as its commentary. The Garuḍa Purāṇa states: “artho ’yaṁ brahma-sūtrāṇām – this is the purport of the Brahma-sūtras.” Of the Twelve Cantos of Śrīmad-Bhāgavatam, the Tenth Canto is surely the quintessence. Therein only the pastimes of Kṛṣṇa are described. Those pastimes are observed to be of two categories. One category is to be studied as a means of sādhana when one is in a state of having anarthas. In other words, they are to be studied in order for the conditioned soul to remove his anarthas. The other category is to be cultivated after being freed of one’s anarthas. In the anartha-afflicted stage, Kṛṣṇa’s childhood pastimes, the killing of demons, and lifting of Govardhana are appropriate. However, Vyāsadeva has forbidden those who are not qualified from discussing Kṛṣṇa’s vastra-haraṇa (stealing of the young gopīs’clothes), naukā-vilāsa (boat pastimes), rāsa-līlā and other such pastimes, and given clear instructions regarding who is qualified to discuss them. In the Tenth Canto of Śrīmad-Bhāgavatam [10.33.30] it has been stated:

naitat samācarej jātu manasāpi hy anīśvaraḥ |

vinaśyaty ācaran mauḍhyād yathārudro ’bdhi-jaṁ viṣam ||

In other words, aside from Īśvara, no one should engage in this sort of behavior, even by mind. Just as if anyone but Rudra drinks the poison risen from the ocean they will be destroyed, if someone foolishly imitates Īśvara’s pastimes, they too will be destroyed in a similar manner.

Now, the point can be raised that here ācaraṇa (behavior, imitation) of those pastimes has been forbidden, but not śravaṇa (hearing) about them. The word ācaraṇa denotes behavior accomplished by means of the working senses. One must accept the crucial role of thoughts and contemplations because, without that, the remaining ten senses cannot engage in any behavior. Therefore, if one accepts that ācaraṇa of these pastimes is forbidden, then one must understand śravaṇa and whatnot to also be forbidden. Besides this consideration, the word manasāpi forbids even the mind’s, or mental, activities. If the mind’s functions are forbidden, then how is the function of other senses possible? Therefore, for jīvas who are afflicted by anarthas, hearing and reciting rāsa-līlā is a remote prospect for even contemplating or meditating on such pastimes by mind has been forbidden. The jīvas who are in the clutches of anarthas will listen to those pastimes of Śrī Kṛṣṇa that are suited to eliminating their anarthas and later, after being freed from their anarthas, they will become qualified to hear those pastimes and attain the ultimate goal of kṛṣṇa-prema.

—tridaṇḍisvāmī Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja