Sri
Prabandhåvalî
Sri
Sri guru-gaura∫gau jayata˙
SREE PRABANDHAVALE
A
Collection of Devotional Essays
Sri Prabandhåvalî
cri cri guru-gaura∫gau
jayata˙
CRE PRABANDHAVALE
A Collection of
Devotional Essays
After this they again
performed the rasa-lila, and KRs√a
Himself served them
for the entire length of one of
Brahma’s nights. This
type of meditation performed by the
gopis is called
svarasiki. But first comes mantramayi, which
means worshipping
KRs√a by the mantra given by the guru.
The higher type of
meditation will come in the morning
time of sadhana, when
the darkness caused by one’s
anarthas has
completely disappeared. To reach that stage
one must practise
numerous varieties of sadhana and
constantly chant
nama-sa∫kirtana. Bhaktivinoda Ehakura
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CHAPTER TEN
says that one who
desires to be an exclusive devotee must
engage in
raganuga-bhajana. Without raganuga, the sentiment
of exclusiveness will
not come and one’s bhajana will
be included within
vaidhi-bhakti. Then he will think,
“KRs√a is Naraya√a;
there is no special difference between
Them. He is also
Ramacandra and NRsiμha.” Beyond that
he may think that
there is no difference between
Dvarakadhica and
Govinda. As long as one hasn’t come to
know the special
qualities of Govinda, then exclusive sentiment
will not come to him.
Beyond this one may
not be able to distinguish between
Bala-gopala and
Kicora-gopala. Those of us who desire to
serve Cri Radha and
KRs√a will not serve a Bala-gopala
deity, considering Him
to be our son. Therefore we must
understand what is
exclusive sentiment, and to do that we
must understand what
is raganuga, and before that we must
first understand what
is ragatmika. Ragatmika devotees are
those who reside in
the spiritual world, and those who
follow them while
residing in this world are called raganuga
devotees. Bhaktivinoda
Ehakura says that raga will arise
through executing
devotional activities. The meditation of
a raganuga devotee is
not opposed to the regulations of
vaidhi-bhakti; it is
only the feelings that are different. With
lobhamayi-bhakti
(devotion filled with spiritual “greed”)
a devotee will
continue to perform all devotional activities
and daily rituals.
Mahaprabhu gave this instruction to
Raghunatha dasa
Gosvami:
bahya, antara, – ihara
dui ta’ sadhana
‘bahye’ sadhaka-dehe
kare crava√a-kirtana
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‘mane’
nija-siddha-deha kariya bhavana
ratri-dine kare vraje
kRs√era sevana
Cri
Caitanya-caritamRta (Madhya-lila 22.156–7)
Raganuga-bhakti is
executed both externally and internally.
Even though one may
have attained perfection, externally he
should still follow
the regulations of sadhana such as hearing
and chanting. But
internally, in his perfected form, day and
night he will be
serving KRs√a in VRndavana.
Bhaktivinoda Ehakura
says that if one engages in namakirtana
with great faith
twenty-four hours a day, all of his
anarthas will
disappear. By the mercy of KRs√a, bhava will
arise inside him, and
then performing bhajana will become
very easy and natural.
This is compared to the sunrise
within a devotee’s
sadhana. At this point, Bhaktivinoda
Ehakura moves a little
upward in his description. In his
sadhana, a raganuga
devotee will deeply meditate on the
morning pastimes of
KRs√a and His associates. As he
remembers these
pastimes more and more, the sentiment of
a particular ragatmika
eternal associate such as Lalita,
Vicakha, Nanda Baba,
Yacoda, Subala, Cridama or Raktaka
will begin to flow in
his heart like an electric current. But at
present that light is
not lit in our hearts because the
connection is not
there. The bulb is in our hearts, and our
guru is the one who
makes the connection. The current
comes through the
medium of those devotees who practise
lobhamayi-bhakti. When
the guru presses the switch, at
once the current of
bhava begins to flow.
It is early morning,
and Crimati is in deep sleep. KRs√a
has returned to
Nandagrama after His evening pastimes
and is also sleeping.
Meanwhile, in the course of carrying
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CHAPTER TEN
out her morning
duties, Radhika’s maternal grandmother,
Mukhara, approaches
Her. She helped raise Radhika from
infancy and also
arranged Her marriage. Calling out, “My
dear granddaughter,
where are You?” she entered Radhika’s
home without any
hesitation. There she saw Lalita,
Vicakha, and numerous
other sakhis and manjaris sitting
and waiting outside
Radhika’s room, meditating on their
specific services to
be performed when Radhika awakens. A
raganuga-sadhaka will
also sit in meditation like this in the
morning while taking
harinama. The sakhis said to
Mukhara, “Hey! Don’t awaken
Her! Be quiet!” But because
Mukhara is older than
them, she didn’t listen and kept calling.
Then Radhika slowly
opened Her eyes; She was still
very tired. Then
Mukhara said, “Hey! What is this?
Yesterday I saw Cyama
wearing this yellow shawl – how has
it now come on the
body of Radhika? Alas!” and she began
to worry.
Then Vicakha said, “O
fool, you have really become old!
Your vision is now
distorted. The strong rays of the rising
sun have come, and
they have made Her cloth appear
yellow.” Then Vicakha
pointed at the sun, and while
Mukhara turned her
head to see, Vicakha gave a signal with
her eyes to Rupa
Manjari indicating, “Take away that
cloth!” At once,
within only one second, Rupa Manjari
removed the yellow
cloth and replaced it with Radhika’s
usual blue shawl. Then
Vicakha said to Mukhara, “Just
look! The light is
better now – is Her cloth yellow or blue?”
Mukhara replied, “Yes
– it really is blue.” Being very
embarrassed, she
forgot why she had come to awaken
Radhika in the first
place and quickly departed. Then all of
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the sakhis began
laughing, “Just see how our priya has belittled
this old lady!” Then
they said to Radhika, “Get up
quickly! We must go
now for our surya-puja. Quickly take
Your bath; as soon as
Your husband is finished milking the
cows, he will be
coming. We must clean the house.”
Radhaji arose, and at
once all of the sakhis became present
at Her side to render
service. They placed a beautiful
golden pot full of
scented water from Manasi-ga∫ga,
Radha-kuöa and the
Yamuna there for Her to wash Her
hands and face.
Then they saw that
Cyamala, who is a suhRta (friendly)
sakhi, had come.
Radhika stood up and embraced Cyamala,
saying, “By meeting
such a sakhi as you, this has become a
very good morning
indeed! And by your mercy it will
become an even better
morning. I planted a seedling of
prema, and at once it
grew into a big tree. It has very beautiful
green leaves and
flowers on its branches, but the fruit
has not yet come; when
will it bear fruit?”
Cyamala replied, “Oh,
I think that You are not speaking
truthfully! I see that
this tree has very beautiful golden
fruits, and that they
are now ripe. I also see that You have
been eating so much of
this fruit that Your face has become
discoloured. And it
appears that the juice of this fruit has
made Your eyes turn
red (because You did not sleep last
night). It also
appears that this juice has been dripping on
Your cloth, and that
Your cloth has become dampened and
stained. But You are
trying to tell me that Your tree has not
yet given any fruit?”
In this way they discussed rasa between
themselves.
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CHAPTER TEN
Radhaji said, “You are
merely applying salt to My
wounds. I am such a
poor soul, and so unhappy. You are
supposed to be helping
Me, but you are just giving Me
more misery. When the
rainy season comes the clouds
become very dark, and
in the amavasya (new moon) night,
there is no trace of
the moon. When there is a flash of lightning,
everything is illuminated,
but afterwards it seems to
be even darker than it
was before. In the same way, I met
KRs√a; but after
meeting Him, what happened next, I
simply don’t know.
When I came to My senses, I saw that I
was sleeping in My
home, and now I am more unhappy than
I was before.”
Cyamala said, “Oh, I
understand. It is like when someone
is so thirsty that
they very quickly drink to their satisfaction,
not paying any
attention to the taste of the water, but
simply drinking to
quench their thirst. If anyone asks them,
‘What did that water
taste like?’ they will reply that they did
not notice. In the
same way, You must have drank that rasa
without tasting it, so
again You will have to approach that
guru Cyama and this
time pay attention to the taste. There
is theoretical
knowledge and practical knowledge. You are
well-versed in
theoretical knowledge, but You are not at all
experienced, so You
must approach Him again to learn.”
Crimati Radhika
replied, “I am very weak-minded and I
fear that black
person. I don’t want to accept Him as my
guru and study from
Him, but I see that you are so qualified,
so mature and, unlike
Me, you understand both theoretical
and practical
knowledge. So I think it would be better if you
were to go and learn
from Him and then return here to
teach Me what you have
learned.”
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Hearing all of this,
the sakhis and manjaris were tasting
the same rasa that
Radhika had tasted the night before, only
they were drinking it
through their ears. Then Cyamala
embraced Crimati
Radhika and said, “Sakhi, I see that Your
tree is full of fruit,
and even if You are not seeing them now,
within a few days You
will certainly see that so many beautiful
and sweet fruits have
come.” After saying this, Cyamala
departed, laughing.
At that time Dhanis†ha
sent a sakhi to Crimati Radhika to
inform Her of KRs√a’s
position. That morning the news was
that after Yacoda
kissed KRs√a’s head, she said to Him, “O
my dear child, the
cows and your friends are waiting for
You, but You are still
sleeping!” Then she noticed some
marks on KRs√a’s mouth
and thought, “These naughty boys
must have scratched
Him while wrestling, or perhaps while
running after the cows
He was scratched by thorns.” At that
moment Madhuma∫gala
arrived calling, “O sakha, O
Kanhaiya!” Seeing
Mother Yacoda pondering the scratches
on KRs√a’s mouth,
Madhuma∫gala said, ”I know where
these marks have come
from – He was playing with the
sakhis.” In Sanskrit,
the word sakhi can refer to both male
and female friends, so
Yacoda thought that he was referring
to KRs√a’s cowherd
boyfriends. Behind Yacoda’s back,
KRs√a placed His
forefinger to His lips, signalling
Madhuma∫gala not to
tell her, but Madhuma∫gala signalled
back indicating, “I
will disclose everything to her!”
KRs√a was thinking
that if Madhuma∫gala were to disclose
the truth, it would be
very shameful, so as Yacoda went to
fetch some water, He
pulled Madhuma∫gala close and said,
“If you don’t disclose
the truth, I will give you a la∂∂u, but
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CHAPTER TEN
if you do, I will
certainly beat you!” and Madhuma∫gala
laughed and kept the
truth concealed. Then KRs√a took the
water from Yacoda,
washed His mouth, drank something,
ate some sweets which
were prepared with butter, and went
to Govardhana for the
day.
As they were preparing
Crimati Radhika for Her daily
duties, the sakhis and
manjaris were bathing in this harikatha
being described by the
sakhi sent by Dhanis†ha. This
is a summary of Cri
Radha-KRs√a’s morning pastimes as
described in
Govinda-lilamRta. We will follow the path of
raganuga-sadhana, not
the path of vaidhi-sadhana, and
eventually the sun of
full realisation of these pastimes will
arise in our hearts.
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Chapter Eleven
The Final Day of
Karttika-vrata
Today is the day on
which we complete our vow of
niyama-seva for the
month of Karttika. In the observance of
this niyama-seva, by
the mercy of Bhagavan and especially
by the mercy of guru,
for the last month we have performed
hearing and chanting
of hari-katha and taken darcana of all
the primary places of
Cri Radha and KRs√a’s pastimes in
Vraja. Karttika is the
king of months, and its queen is
Crimati Radhika. This
month is for the pleasure of Radhika,
and whatever we have
done for Her pleasure during the last
month, we should
continue doing for the remainder of the
year. If in our hearts
we consider ourselves very low and
genuinely feel with
great despair that “I have not yet
attained Her mercy,”
then we have really been granted the
fruit of following
this vow.
Every day during this
month we have sung the glories of
Cri Radha-Damodara in
the form of the Damodaras†aka,
and tried to practise
that sadhana which will awaken the
desire in our hearts
to always serve Crimati Radhika. This is
the final aim of all
sadhanas. In the eleventh and final verse
of Cri UpadecamRta,
Crila Rupa Gosvami describes the
supreme spiritual
desire, and how that desire can be fulfilled:
149
kRs√asyoccai˙
pra√aya-vasati˙ preyasibhyo ’pi radhaku√∂
aμ casya munibhir
abhitas tadRg eva vyadhayi
yat pres†hair apy alam
asulabhaμ kiμ punar bhakti-bhajaμ
tat premedaμ sakRd api
sara˙ snatur aviskaroti
Cri UpadecamRta (11)
There are so many who
are dear to KRs√a, but amongst
them Radhika is the
most dear to Him, and in the same way
that Radhika is dear
to KRs√a, Radha-ku√∂a is also dear to
Him. There is no
special difference between Radha-kuöa
and Radhika Herself.
Even though generally it is said that
between KRs√a and
kRs√a-nama there is no difference, there
is really a small
difference in mercifulness. The holy name
is more merciful;
KRs√a has invested all of His cakti in His
nama, and it is
accessible to everyone at all times. By the
mercy of the nama we
will attain the direct company of
KRs√a, so therefore
the holy name is more merciful. Similarly
it is correct to say
that Radhika and Radha-kuöa are
one and the same, but
because this transcendental kuöa
appears in a physical
form, it is more accessible to the
conditioned jivas of
this world. Its water is accessible at all
times and in all ways
for our bathing, for our acamana and
for offering our
prayers. Therefore the glories of Radhakuö
a are even greater
than those of Radhika Herself, and
the munis have
described it like this in the Padma Pura√a:
yatha radha priya
vis√os
tasya˙ ku√∂aμ priyaμ
tatha
sarva-gopisu saivaika
vis√or
atyanta-vallabha
Amongst all the gopis,
Radhika is the best and most beloved
of KRs√a. Therefore
for someone to attain Her mercy is
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very rare; even for
great souls such as Narada it is rare. But
if someone really
desires that prema, that radha-dasya,
which even Narada is
praying for while performing austerities
at Narada-kuöa, then
if they bathe just once with
great devotion in
Radha-kuöa, the kuöa will bestow
everything upon them.
Is it not more difficult than that?
After all, anyone can
go there and bathe, but it must be
ascertained whether or
not we are really bathing with feelings
of bhakti. If we bathe
with great humility and faith,
then those whose
hearts are impure will become a little
pure, those whose
hearts are already a little pure will
become a little more
pure, and those whose hearts are completely
pure will attain the
direct service of Cri Radha and
KRs√a. The highest
ideal was shown by Raghunatha dasa
Gosvami – how he left
everything, took exclusive shelter of
Radha-kuöa, and said,
“We desire nothing besides the
mercy of Radhika”:
tavaivasmi tavaivasmi
na jivami tvaya vina
iti vijnaya devi tvaμ
naya maμ cara√antikam
Cri Vilapa-kusumanjali
(96)
“O Srimati, I am Yours
only, Yours only” – he wanted
Radhika to hear him
say this twice. “I cannot live without
You, so please bring
me to the shelter of Your feet and
appoint me to Your
service.”
If we bathe at
Radha-kuöa, our hearts will become purified,
an attraction for
radha-dasya will arise within us,
and if we have similar
feelings of pleading as Rupa and
Raghunatha dasa
Gosvamis had, then we will certainly
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CHAPTER ELEVEN
attain Radhika’s
direct mercy. And this is especially true if
it is done within this
month of Karttika.
Our goddess is
Srimati; besides Her we have no other. In
another place
Raghunatha dasa Gosvami prays:
he cri-sarovara sada
tvayi sa mad-ica
pres†hena sardham iha
khelati kama-ra∫gai˙
tvaμ cet priyat priyam
ativa tayor itimaμ
ha darcayadya kRpaya
mama jivitaμ tam
Cri Vilapa-kusumanjali
(98)
O Cri Radha-kuöa, in
a kunja on your bank, immersed in
great prema our
worshipful goddess Crimati Radhika sports
with Her beloved Cri
Cyamasundara. Since you are the dearest
of all to Them, please
mercifully grant me darcana of my
mistress who is my
very life and soul.
In one place, Rati
Manjari, meaning Raghunatha dasa
Gosvami, has referred
to KRs√a as Natha, meaning “husband”,
but why is she addressing
Him as Natha? “You are
the natha of our
worshipful goddess, VRndavanecvari, and
because we are related
to Her, we are referring to You as
Natha also.”
ha natha
gokula-sudhakara su-prasannavaktraravinda
madhura-smita he
kRpardra
yatra tvaya viharate
pra√ayai˙ priyarat
tatraiva mam api naya
priya-sevanaya
Cri Vilapa-kusumanjali
(100)
O Natha! O nectar-moon
of Gokula, whose cheerful lotus
face smiles sweetly! O
crown jewel of the merciful! If You
are pleased with me,
then give me this boon only: for the
purpose of rendering
service to my mistress, please take me
to where You are
lovingly sporting with Your beloved.”
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Here, taking the
position of a sadhaka, he is praying to
KRs√a in order to
attain Radhika’s service. All of the
Gosvamis have prayed
in a similar way, as did the son of
Vallabhacarya,
Vi††halacarya:
cyamasundara
cikhaöa-cekhara
smerahasa
murali-manohara
radhika-rasika maμ
kRpa-nidhe
sva-priya-cara√a-ki∫kariμ
kuru
pra√anatha-vRsabhanu-nandini
cri-mukhabja
rasalola-sa†pada
radhika-pada-tale
kRta-sthithiμ
tvaμ bhajami
rasikendra-cekhara
Cri Radha-prarthana
(2–3)
O Cyamasundara! O You
whose head is adorned with a peacock
feather! Your face
always holds a playful smile, Your
flute-playing is
enchanting and You are very expert in enjoying
rasa with Crimati
Radhika. Because You are an ocean of
mercy, please make me
a ki∫kari (maidservant) at the feet of
Your beloved. You are
the Lord of the life of the daughter
of VRsabhanu and are
always greedy to taste the nectar of
Her lips. O
Rasika-cekhara, foremost of those who are
rasika! I don’t desire
anything other than to always reside at
the feet of Crimati
Radhika.
Rupa Gosvami,
Raghunatha dasa Gosvami, Bhaktivinoda
Ehakura and all of our
acaryas have prayed to KRs√a for this
very thing, and have
also prayed directly to Radhika Herself
for it. In one place
Raghunatha dasa Gosvami says:
anaradhya
radha-padambhoja re√uμ
anacritya vRnda†avim
tat-pada∫kaμ
asambhasya-tad-bhava-gambhira-cittan
kuta˙ cyama-sindho
rasasyavagaha˙
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CHAPTER ELEVEN
If anyone desires to
reside in VRndavana, achieve the mercy
of Radhika and be
appointed to Her service, they must worship
those places where the
dust of Her feet is lying, such as
the many beautiful
kunjas of VRndavana where She has
enjoyed pastimes with
Cri KRs√a. Bhaktivinoda Ehakura has
written in his
Gitavali:
radhika-cara√a-padma,
sakala creyera sadma,
yatane ye nahi
aradhilo
radha-padma∫kita-dhama,
vRndavana yara nama,
taha ye na acraya
karila (1)
Aspirants for
radha-dasya must take shelter of those places
where Radhika has
placed Her lotus feet, such as Radhakuö
a, Cyama-kuöa,
Yava†a, Prema-sarovara, Sa∫ke†a,
Nandagrama and
Varsa√a. Rupa and Sanatana Gosvamis
would constantly
wander around VRndavana, and by staying
in each place for only
one day and night, the remembrance
of different pastimes
would always be arising within them.
radhika
bhava-gambhira, citta yeva mahadhira,
ga√a-sa∫ga na kaila
jivane
kemane se cyamananda,
rasa-sindhu-snanananda,
labhibe bujhaha
eka-mane (2)
Those who have not taken
shelter of the dust of Radhika’s
feet by worshipping
these places, and who have not attained
the association of a
rasika maha-bhagavata Vais√ava who is
always immersed in the
grave and deep bhava of Radhika,
will never become
submerged in the ocean of rasa.
Therefore we should
pray to the dhama, to Giriraja-
Govardhana and the
Yamuna, to the dust of Radhika’s
feet, to Vicakha and
Lalita, to our guru-parampara, to
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Bhaktivinoda Ehakura
and to our own gurudeva that we
never desire anything
besides radha-dasya.
radhika ujjvala-rasera
acarya
radha-madhava-cuddha-prema
vicarya (3)
ye dharila radha-pada
parama yatane
se paila kRs√a-pada
amulya-ratane (4)
radha-pada vina kabhu
kRs√a nahi mile
radhara dasira kRs√a,
sarva-vede bale (5)
Those who very
carefully worship Radhika’s feet will meet
KRs√a in the snap of a
finger, but what does it mean to meet
KRs√a? Where is KRs√a
complete? Without Radhika is He
complete? Therefore
only where there is the yugala-kicora
(youthful couple) is
KRs√a complete. Only by the mercy of
Radhika will one be
able to have Their darcana and attain
the qualification to
serve Them. Without the mercy of
Radhika one will not
be able to meet KRs√a – this is correct,
but what do the Vedic
scriptures declare? What to speak of
just Radha, Her dasis
can also be very instrumental in helping
one to meet KRs√a.
They will say, “Come – you can
meet Him here. Stay
just here – you won’t meet Him anywhere
else!” Sometimes KRs√a
says to these dasis, “I belong
solely to you. As you
say, I will do.” So what to speak of
KRs√a’s feelings
towards Radhika Herself, who is the acarya
of ujjvala-rasa.
Sometimes when They play
games like chess and tic-tactoe
together, Radhika
says, “You don’t know how to play,
therefore I will not
play anymore!” Sometimes KRs√a
applies Her tilaka,
and She says, “You haven’t applied it
correctly. It should
be like this.” In this way She instructs
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Him, and is therefore
the acarya of ujjvala-rasa. Crimati is
the dearest to KRs√a,
and without Her mercy one will not
be able to
successfully meet KRs√a. With this objective we
worship Her during
this month of Karttika, aspiring solely
for radha-dasya.
Raghunatha dasa
Gosvami left his home and family at a
very young age, and
with great eagerness walked the entire
distance from
KRs√apura in Bengal to Jagannatha Puri to be
with Caitanya
Mahaprabhu. His parents had made so many
plans to prevent him
from going, but they could not stop
him. His mother said,
“He is married to a girl of heavenly
beauty, and he has so
much property and wealth. If these
things don’t keep him
here, then he should be chained and
watched over by a
guard. Then he will never escape.” But
having more insight,
his father said, “If being married to a
girl of heavenly
beauty cannot bind him, having opulence
equal to that of Indra
cannot bind him, our affection cannot
bind him, and if he
has really adopted the temperament of
Mahaprabhu’s
followers, then how can mere chains bind
him?”
Upon Raghunatha dasa’s
arrival in Puri, Mahaprabhu
placed him under the
care of Svarupa Damodara. Then,
after witnessing more
and more of Mahaprabhu’s lila, his
tendency towards
radha-dasya became strengthened. Of
course, we are looking
at him from the angle of vision that
he was a sadhaka,
although he was an eternally perfected
soul. Everything he
did was exemplary for aspiring sadhakas.
When after some time
Mahaprabhu returned to Goloka,
Raghunatha dasa gave
up eating. Then, in separation from
Mahaprabhu, Svarupa
Damodara also left this world. Then
156
CRE PRABANDHAVALE
Raghunatha dasa gave
up even drinking water and sleeping,
and soon he took
shelter of Gadadhara Paöita.
Day and night Gadadhara
Paöita was lamenting in
separation from
Mahaprabhu. Raghunatha dasa would
come and render
service to him, and besides Gadadhara
Paöita there was no
other shelter for him. But the fire of
separation was burning
very intensely in Gadadhara
Pa√∂ita’s heart, and
after a few days, calling out “Gaura∫ga!
Gaura∫ga!”, Gadadhara
Paöita also entered into the eternal
lila. Then Raghunatha
dasa felt, “Whatever strength I had
has been taken away;
now I will certainly die. I will give up
my life by either
jumping in the ocean or from a mountaintop.”
But then he thought
again: “If I am to give up this life,
why should I do it by
jumping in the ocean? Instead I will
go to VRndavana where
I will drown in the Yamuna. Or if I
will give up my life
by jumping from a mountain, it will not
be from Ca†aka
Mountain (in Puri). Instead I will go to
Govardhana and jump
from there.”
When someone feels
such intense separation from
Bhagavan, then it can
be said that they are really performing
bhajana. Whereas we,
on the contrary, are mostly just
eating, sleeping,
joking and laughing all day long. We
should make an effort
to understand what the nature of
these devotees’
feelings of divine separation were. When a
devotee is always
thinking, “How will I meet Bhagavan?”
with great eagerness,
then it can be said that they are
engaged in real
sadhana. And we cannot even express the
degree of Raghunatha
dasa Gosvami’s tRnad api sunicena,
his feelings of his
own lowliness.
Om Tat Sat
(Continued...)
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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