Posts by Dr Keshav Anand Das

The word “God” may mean many things, but the Bhāgavatam clearly defines God as Īśvara—the Supreme Controller. Without control, there is no God. That Supreme Controller is Krishna—eternally independent, all-knowing, and all-powerful. Living beings like us, however, are always controlled—by nature, time, circumstances, and ultimately death. This fundamental difference defines our existence.

Śukadeva Gosvāmī, in Śrīmad-Bhāgavatam 2.1.5, gives a clear instruction: “If you want to be fearless, then hear about, glorify, and remember the Supreme Lord.”

This simple advice points to the most effective path—devotion through hearing His glories, chanting His names, and constantly remembering Him. These alone, when done sincerely, are enough to free us from fear and illusion.

When King Parīkṣit was on the verge of death, he asked what one should do at the last moment. Śukadeva’s answer was clear and firm: engage in pure devotional service—hearing, chanting, and remembering Krishna. Not austerities, not rituals, not philosophical debates. Parīkṣit asked repeatedly to reach every kind of seeker, and the answer remained the same: Bhakti alone liberates.

This teaching may sound simple, but in the age we live—the age of Kali—it is urgent and vital. Kali-yuga is the most fallen, most spiritually dangerous time. People are distracted, restless, and confused. The weight of fear and anxiety grows every day. Yet Krishna has mercifully given the most powerful medicine—His holy name and the path of devotion.

Lord Caitanya Mahāprabhu, Krishna Himself in the mood of a devotee, declared that chanting His names, hearing His pastimes, and remembering Him with love is the easiest and surest way to salvation in Kali-yuga. No need for complicated rituals or difficult austerities—just sincere chanting with love.

But why is it still so difficult? Śrīla Prabhupāda explained that while the method is simple, sincere practice is rare. Anyone can chant many rounds, but chanting with real attention, humility, and surrender is hard to find. Still, sincere effort will bring success because Bhakti is the only spiritual path that offers hope in this dark age.

We must recognize the urgency of our time. Every moment wasted in distraction or doubt deepens our fear and distance from God. But hearing about Krishna, chanting His names, and remembering Him can cut through the darkness and bring real fearlessness and peace.

This is not just a religious practice. It is the lifeline Krishna offers in this emergency. The Bhāgavatam promises it. Śrīla Prabhupāda confirms it. Our hearts will know it if we try sincerely.

Do not delay. The time is now—before fear and confusion overwhelm us completely.

Hear. Chant. Remember. And find the fearless refuge that only Krishna can give.

The title “Festival of the Heart” captures the essence of the Gaudiya Vaishnava philosophy. It was used by Srila Bhakti Rakshak Sridhar Maharaj to describe the heart-centered path of devotion taught by his guru, Srila Bhakti Siddhanta Saraswati Thakur. Before leaving his mortal body, Srila Bhakti Siddhanta Saraswati Thakur asked Sridhar Maharaj to sing “Rupa Manjari Pada”, and then remarked, “Now I am fully satisfied, because the Gaudiya Vaishnava siddhanta is in safe hands.” That one moment—rooted in heart-felt devotion—encapsulates the entire spirit of Ekadashi.

The Real Meaning of Ekadashi

Ekadashi is not merely a date on the lunar calendar—it is a spiritual opportunity to center the entire being on Krishna. The Sanskrit word “Ekadashi” combines eka (one, or focus) and dashi (ten, referring to the ten senses). When all ten senses are harmonized and focused on Krishna, that is true Ekadashi.

Two Levels of Observance

There are two ways to observe Ekadashi:

1. External observance – Fasting from grains, following the lunar tithi, attending temple gatherings.
2. Internal observance – Deepening devotion, purifying the heart, and absorbing the mind in Krishna.

Fasting is beneficial, but it is a means, not the end. The true purpose of Ekadashi is to elevate our consciousness. Without sincerity, even worship on a sacred day loses its meaning. But if one offers pure devotion on any day, it holds the power of Ekadashi.

Why We Hold Special Programs

People often ask: “Is God more pleased if we worship Him only on Ekadashi?” That logic falls short. God is not impressed by dates—He responds to consciousness. Still, temples organize special programs on Ekadashi to provide spiritual nourishment, especially for newcomers or irregular practitioners. These gatherings—filled with kirtan, prasadam, and spiritual discussions—can inspire transformation. If someone becomes more sincere even for the next fortnight because of one Ekadashi experience, it has fulfilled its purpose.

Tradition vs Confusion

In Vrindavan, one might encounter traditions where Ekadashi is not emphasized. This does not diminish its importance. Gaudiya acharyas such as Rupa Goswami, Sanatan Goswami, and Jiva Goswami—who lived in Vrindavan—strictly observed Ekadashi. Temples like Radha-Damodar and Radha-Raman continue that legacy. There are regional and sectarian differences. For instance, Jagannath Puri priests are permitted to eat grains on Ekadashi due to a divine dispensation from Lord Jagannath Himself. But this does not extend to all traditions. Srila Prabhupada cautioned against living in Vrindavan without proper guidance, as unfiltered exposure to divergent customs can create confusion.

Tithi vs Spirit

Scripture distinguishes between the letter and the spirit of the law. Our acharyas consistently prioritized the spirit. Interestingly, none of the great Gaudiya teachers wrote commentaries on the Ekadashi Mahatmya tales in the Padma Purana. When Srila Prabhupada was asked which text he would translate next, he chose the Bhagavad Gita—again—and then the Mahabharata, and commentaries from Madhvacharya and Ramanujacharya. Ekadashi Mahatmya was not his focus.

This underscores the Gaudiya priority: inner transformation over ritual formalism.

Ekadashi: The Mother of Devotion

The scriptures call Ekadashi bhakti-janani—the mother of devotion. Observing it sincerely nourishes our spiritual growth. Krishna Himself gave her a boon:
“Whoever observes you with sincerity will receive My special blessings.” A beloved story says that every lunar tithi had some associated pastime—except Ekadashi. Saddened, she approached Krishna. Touched by her devotion, He declared:
“From today, you will be the most beloved of all tithis.”
Thus, Ekadashi was given a unique spiritual stature.

What It Means to Celebrate

The word celebrate comes from the Latin celebrare—to glorify. To celebrate Ekadashi is to glorify bhakti. And how is bhakti glorified? Not through noise, ritual, or numbers—but through sincere, surrendered practice.

When King Solomon danced before God in minimal clothing, it was an act of humility and surrender. When the gopis came unclothed to Krishna, it symbolized total vulnerability—no ego, no pretensions. Celebration, in the truest sense, is an inner offering.

The True Goal

Ekadashi is not about checking a box. It’s about resetting our focus—renewing our commitment to Krishna. For newcomers, it’s an entry point. For seasoned practitioners, it’s a chance to go deeper. For the realized, every day becomes Ekadashi.

As Srila Bhaktivinoda Thakur said:
“Ekadashi is a reminder for non-serious devotees to become serious.”

Final Thoughts

Yes, Ekadashi is special—but not because of a date on a calendar. It is special because of what it invites us to become.

When Krishna sees that your ten senses are fully offered to Him—not just on Ekadashi, but every day—He says, “Now this person has truly celebrated Ekadashi.”

Let us not just attend Ekadashi. Let us live it—as a true Festival of the Heart.

The goal of chanting is to remember Lord. If one truly remembers Him, chanting naturally flows from the heart. Without remembrance (smaraṇam), continuous kīrtan is not possible. We often chant to remember, but the real key is to remember so we can always chant.

To remember Lord constantly, we must cultivate three qualities from Śikṣāṣṭakam Verse 3:

1. Humility (tṛṇād api sunīcena)
   True humility means:
   • Accepting the words of guru and ācāryas, even when difficult.
   • Genuinely appreciating other Vaiṣṇavas instead of seeing ourselves as superior.
   • Avoiding praise-seeking. A humble devotee doesn’t feel joy when praised, nor asks for appreciation.
   • Encouraging others in service and helping them grow, rather than hoarding responsibilities or thinking “only I can do it.”
     Humility is not about bowing physically but serving with a genuine servant’s heart. When we stop thinking of ourselves, we naturally remember Lord more.
2. Tolerance (taror api sahiṣṇunā)
   In preaching and management, criticism is inevitable. Tolerance means:
   • Continuing service without being disturbed by mistakes or harsh words.
   • Hearing even juniors and responding with care, not ego.
   • Praising and encouraging those who criticize, so they feel supported and stay in bhakti.
     If Lord tolerates our faults, should we not do the same for others? A true leader cures and lifts others, not drives them away.
3. Respecting All, Expecting None (amāninā mānadena)
   One should:
   • Avoid actions that invite praise.
   • Not linger where one is being glorified.
   • Offer help and respect to all, regardless of their eligibility, like Mahāprabhu did.
   • Think: “Let me serve others without expecting anything back.”
     When we serve this way, the mind becomes peaceful and Lord naturally stays in the heart.

By practicing these three qualities, the mind becomes absorbed in Lord. Then, remembrance and kīrtan go on effortlessly, without force. Śrīla Prabhupāda exemplified this verse—through deep humility, unwavering tolerance, and sincere respect for all, he constantly remembered and glorified Lord.

Conclusion
If we truly want to chant always, we must first purify the heart. Mahāprabhu shows us how: by becoming humbler than grass, more tolerant than a tree, and by respecting others without expecting respect in return. These are not just qualities—they are the doorway to constant remembrance of Lord. And when we remember Him with love, kīrtan naturally flows, not as a duty, but as our life’s joy.

Let us not just chant to remember—but remember, so we can truly chant—always.

Akshaya Tritiya is one of the most auspicious days in the Hindu calendar. The term “Akshaya” means “never diminishing”—signifying eternal prosperity and success. Unlike other occasions where specific muhurthas (auspicious timings) are required, Akshaya Tritiya itself is considered inherently auspicious for all endeavors. Any charitable act, service to the Lord, or spiritual practice performed on this day is believed to yield eternal and multiplied benefits, never lost with time.

Significance of Akshaya Tritiya

1. Yudhisthira Maharaj and the Akshaya Patra

Yudhisthira Maharaj, after severe austerities, was blessed by the Sun God with the divine Akshaya Patra, a mystical vessel that provided unlimited food, ensuring sustenance for the Pandavas during their exile.

2. Krishna’s Divine Mercy on Draupadi

When Durvasa Muni and his disciples arrived, Draupadi had no food to offer. Lord Krishna took a single grain from her vessel, miraculously satisfying the hunger of all the sages. The sacred Akshaya Patra is currently in Udupi, under the custody of Pejawar Matha.

3. Multiplication of Charity and Service

Any service, charity, or spiritual act done on this day is believed to bring immense and eternal rewards. Chanting the holy names and engaging in devotional activities carry multiplied benefits.

4. The Descent of River Ganges

Mother Ganga, the holiest river in Hindu tradition, is said to have descended to Earth on Akshaya Tritiya, sanctifying the planet with her divine presence.

5. The Appearance of Lord Parashurama

One of Lord Vishnu’s ten avatars, Lord Parashurama, appeared on this sacred day. Known for his unwavering commitment to dharma, he is revered as the warrior-sage.

6. Sri Vijayadwaja Tirthara’s Legacy

Sri Vijayadwaja Tirthara, a renowned spiritual scholar, attained samadhi on this day. He authored Bhakti-Ratnavali, a commentary on the Srimad Bhagavatam. A special festival is held at Sri Pejawar Matha, where the Akshaya Patra given by Sri Madhva is honored with puja.

7. Vyasadeva Begins Composing the Mahabharata

The great sage Vyasadeva started composing the Mahabharata, one of the most profound epics in human history, on this very day.

8. Sudama’s Visit to Krishna in Dwaraka

Sudama, a dear childhood friend of Krishna, visited Dwaraka and was blessed with great prosperity. His story symbolizes devotion, humility, and Krishna’s boundless mercy.

9. Kubera Attains Wealth and Status

On this day, Kubera, the treasurer of the gods, was granted his wealth and celestial position, signifying abundance and prosperity.

10. Lord Rishabhadeva’s Breaking of the One-Year Fast

Lord Rishabhadeva (in Jain tradition) completed one year of fasting and broke it by drinking sugarcane juice, marking this day as highly sacred in Jainism.

11. The Beginning of Ratha Yatra Preparations

The grand chariot construction for Lord Jagannath’s Ratha Yatra begins on Akshaya Tritiya, kicking off preparations for one of India’s most revered festivals.

12. Creation of Barley – The Sacred Grain

Barley, considered an important ingredient in Vedic rituals and offerings, is believed to have first manifested on this auspicious day.

13. The Start of Chandana Yatra

The Chandana Yatra, where the deity of the Lord is anointed with sandalwood paste to provide relief from the scorching summer heat, begins today—a tradition observed in many temples.

Conclusion

Akshaya Tritiya is more than just a day of prosperity—it is an opportunity for spiritual advancement, selfless service, and devotional remembrance of divine pastimes. Acts of charity, chanting, and service performed on this day are said to yield eternal benefits, bringing divine blessings and everlasting fortune.

Whether one seeks spiritual elevation, prosperity, or fulfillment, Akshaya Tritiya stands as an eternal gateway to divine grace.

1. Meaning of the Melting of the Heart

The melting of the heart in devotion signifies a profound transformation where a devotee becomes dynamic in their devotional service, continuously engaging in devotion both externally and internally. Such a devotee is filled with inspiration and creativity in serving Lord, establishing a steady foundation in spiritual life.

A devotee whose heart has melted inspires others to take up bhakti, seeing the steadfastness and determination of an uttama-adhikārī (a highly advanced devotee). Śrīla Prabhupāda’s unwavering discipline and commitment motivated countless individuals to take devotion seriously.

2. Characteristics of a True Devotee

According to Madhvācārya, a devotee is recognized by two primary qualities:

• Words: A devotee’s speech reveals their spiritual realizations.
• Determination: They remain resolute in performing devotion regardless of circumstances.

Śrīla Prabhupāda’s disciples affirm that one whose heart melts in love for Kṛṣṇa becomes unwavering and cannot be disturbed by opposing arguments, bodily suffering, mental distress, supernatural disasters, or envious interference.

3. Stability in Devotion

While worldly love often weakens the heart—such as a mother’s attachment to her child—the melting of the heart in devotion leads to spiritual stability. When one’s heart melts for Lord, the mind becomes fixed on Him, allowing His presence to remain constant.

• A devotee feels assured that Lord is always with them and protects them in all situations (rakṣiṣyatīti viśvāso – CC Madhya 22.100).
• The more a devotee stays connected with Kṛṣṇa, the more Kṛṣṇa remains present in their heart.
• Even amidst external difficulties like heat, cold, opposition, or envious individuals, a devotee remains undisturbed and stable.

4. Signs of a Melted Heart

• Emotional Transformation: A devotee undergoes deep internal changes, such as embarrassment (vilajja) when recalling past sinful activities, similar to Prahlāda Mahārāj, Śrīla Bhaktivinod Ṭhākur, and Kṛṣṇa Dās Kavirāj Gosvāmī.
• Remembrance of Past Sins: Feeling ashamed of past actions is a sign of progress, as it highlights the purity of Lord in contrast to one’s prior impurities.
• Dependence on Lord: A devotee realizes their transformation is solely due to Lord’s mercy, rather than personal effort.

5. Expression of Devotional Ecstasy

When a devotee deeply connects with Lord, their emotions overflow in various ways:

• Crying (rudaty): They call out to Lord, glorifying His mercy.
• Laughing (hasati): They rejoice at being saved from an abominable life.
• Singing (udgāyati) and Dancing (nṛtyate): They express happiness by chanting and celebrating Bhagavān’s name.
• Choked Speech (vāggadgadā): Their voice trembles with gratitude.
• Purification of Others: Seeing such a devotee purifies all those around them (mad-bhakti-yukto bhuvanaṁ punāti).

6. Conclusion

The external engagement of a devotee in Lord’s service is not the sole indicator of a melted heart, as even new devotees may serve passionately. A truly melted heart reflects unwavering stability amidst challenges, a deep remembrance of past sinful life, and complete dependence on Lord’s mercy.

A devotee does not fear opposition or envy; instead, they recognize their strength as Lord’s grace, not personal effort. Through this realization, they cry out for Lord, laugh with joy in His protection, sing and dance in gratitude, and ultimately remain absorbed in His divine presence.

Philosophy, they say, is the language of love—a bridge between the finite and the infinite. It glorifies the One who is beyond comprehension, beyond imagination, and beyond the reach of any mortal words. While we may catch glimpses of His grandeur through scriptures, the truth remains that only He can fully know Himself.

And who embodies this transcendence better than Lord Rama? His divine pastimes are shrouded in mysteries that have enchanted countless saints and scholars. Among them, Valmiki—the first poet—immortalized Lord Rama’s glory through the epic Ramayana, the first poem revealed on this Earth. When Narada asked Valmiki who the greatest being in the universe was, his answer resounded as a celestial hymn: “Lord Rama.”

Unlike other poets who liken their subjects to elements of nature, Valmiki reversed this convention. He proclaimed that the Earth is as tolerant as Rama, the ocean as magnanimous as Rama, and the Sun as radiant as Rama. What we perceive as beauty in this world is but a minuscule fraction of Lord Rama’s boundless qualities—multiplied to infinity and still beyond our grasp.

The Essence of the Name “Rama”

The mere utterance of “Rama” is said to be liberating, a name so powerful that it resonates with the ultimate truth. Various commentators have explored its profound meanings. One interpretation, from the CC Madhya Lila (9.29), declares:

Ramante yogino ’nante Satyānande cid-ātmani Iti rāma-padenāsau Paraṁ brahmābhidhīyate

This translates to “Rama is He who delights in the hearts of yogis, who dances in the hearts of devotees.” Indeed, while Lord Rama stands as the serene and dignified Maryada Purushottama—the epitome of virtue—He also wishes to dance in the hearts of His devotees. For this, we must prepare our hearts as a stage, adorned with humility, purity, compassion, selflessness and unshakable devotion.

His divine presence is not distant; it is an intimate, living reality for those who call upon Him with pure love.

Rama: The Supreme Enjoyer

The name Rama holds myriad meanings, and one such powerful interpretation comes from the phrase RamaYatam Vara, which reveals Rama as “the supreme enjoyer.” But what does He enjoy?  Certainly not this material world, which, in its nature, is akin to a graveyard—lifeless, inert, and barren without devotion. A world devoid of devotion transforms its inhabitants into walking dead, alive only in appearance but desolate within. Like a vibrant flame extinguished, their souls lack the vitality that only devotion can ignite.

Lord Rama, joy lies in the living essence of  selfless love, sacrifice, and devotion offered by His devotees. This world, with all its tangible elements—earth, water, fire—has no appeal unless it serves as a vessel for heartfelt surrender and service. The devotion of a pure heart becomes the most cherished offering, bringing life to the otherwise lifeless.

When a devotee offers Him devotion and service with utmost humility, it transforms into a sublime offering that He cannot resist. It is not the grandeur or scale of the act but the purity of the intention that touches the Lord’s heart.

In this light, devotion becomes the only force that animates the soul, reigniting its connection with the divine. Without it, life is like a lamp without oil, a body without spirit—a mere shell. Lord Rama’s divine presence infuses life into this desolate existence, transforming it into a sacred space where joy, love, and divinity flourish.

The Spiritual Depth of “Rama”

The name Rama carries profound spiritual significance, encapsulated in its breakdown:

1. Ra: Represents light, radiance, and purification, akin to Agni (fire). It dispels ignorance and illuminates the mind, paving the way for spiritual awakening.

  Ma: Embodies love, bliss, and the eternal nectar of Amrit. It nourishes the soul and fosters the purity needed for divine connection.

Together, Rama symbolizes the union of purification (Ra) and eternal love (Ma). This divine synergy transforms the devotee’s heart into a sanctified space where Lord Rama can reside.

Beyond spiritual bliss, the name Rama unfolds into various layers of meaning:

1. Rama as the Destroyer of Demons: One interpretation derives Ra from Rakshasa (demons) and Ma as “to kill or destroy.” Lord Rama is the destroyer of both external and internal demons—the latter often being more perilous. By vanquishing inner demons like pride, anger, and ignorance, He purifies the soul and prepares it for divine connection.
2. Rama as the Unlimited Protector: Another meaning stems from Ra as “King” and Ma as “unlimited.” Lord Rama, as the King, provides boundless protection to His devotees. His shelter is infinite, a refuge where devotees feel secure and cherished.
3. Rama as the Controller of Senses: A profound interpretation links Ra to “sense organs” and Ma to “control.” Lord Rama aids devotees in mastering their senses—not as an end goal but as a means to serve Him. Unlike ascetics who control senses solely for liberation, devotees control their senses to focus on selfless service to Lord Rama. This distinction reflects a higher level of devotion, where the act of serving transcends the desire for personal benefit.

Lord Rama’s descent to Earth was marked by His divine companions—Sita, Lakshmana, bharata, Shatrughna, and Hanuman—who enriched His lilas with their unmatched devotion. Together, they exemplified dharma, love, and ultimate surrender. But His true desire is to dwell within the hearts of His devotees.

To welcome Lord Rama into our hearts, we must cultivate virtues such as purity, sincerity, and selflessness. As we prepare this sacred stage, His presence transforms our lives into celebrations of love and grace.

The term “divya” is like a prism, reflecting a spectrum of meanings depending on how one views it. It is a Sanskrit word with several meanings, each carrying a profound significance depending on the context. Some common dictionary meanings include prakāśa (light), daivī (connected to the devatas), ākāśa (sky), manohar (wonderful), and aloukik (transcendental). Words can have different meanings in various fields such as dharma and bhakti. Each word’s meaning is limitless, shaped by one’s perspective.

It’s fascinating how a single word can hold so many meanings and layers, especially in the context of spirituality and bhakti.

Divya in Bhakti

• Krīḍā – The Dance of Divine Playfulness: Imagine a grand cosmic playground where every action is a spontaneous and joyous play. This is how Krishna’s janma (birth) and karma (actions) are perceived – effortless and delightful. Just as children play driven by pure joy, the divine too engages in the world with ease, lifting mountains and vanquishing demons with a mere thought. This celestial play is the essence of krīḍā.
• Aloukik – Beyond the Ordinary Realm: The extraordinary nature of Krishna’s actions transcends the mundane. Appearing as a four-handed Viṣṇu only to transform into a charming child, or He manifests in divine forms and performs miraculous feats like dancing with the gopīs in innumerable forms, subduing Kāliya, and lifting Govardhan., these acts are aloukik – supernatural marvels that defy ordinary understanding. They occur not just on our Earth but simultaneously across multiple universes, each as wondrous as the next.
• Ujjvala (Radiant): Derived from prakāśa, ujjvala signifies that which steals the mind. Krishna’s līlās are captivating, full of rasa (essence), and shine brilliantly amidst the mundane. The diversity of rasas in His pastimes makes them eternally enchanting and never monotonous. Ujjvala also denotes rasa. In the vast expanse of the material world, which often feels dark and lifeless, the sole source of brilliance is bhakti, prem, or rasa. Krishna’s līlās are referred to as divya because they are imbued with rasa. Unlike the monotony of a single rasa, His līlās are a confluence of myriad rasas, giving birth to ujjvala-rasa, thereby making them irresistibly manohara.

Experiencing Kṛṣṇa is like savoring the epitome of divine nectars, as He is rasika-śekhara, the supreme connoisseur of rasa. The ever-changing tapestry of His līlās ensures that one will never grow weary of Kṛṣṇa’s presence and pastimes.

• Manojña – The Knower of Minds: In the harmonious dance between the divine and the devotee, there lies a profound understanding. Lord perceives the innermost thoughts and desires of His devotees, fulfilling them with a pure and loving touch. This mutual mind-reading, this deep-seated purity, is what makes their relationship divya. It’s a soulful connection where hearts speak louder than words.
• Vicitra – The Symphony of Contrasts: Imagine a world where contradictions coexist beautifully. Lord embodies this paradox – dancing with the gopīs while being a steadfast brahmacārī, feeling hunger while transcending it. These divine pastimes are a vicitra, a colorful tapestry where opposing elements blend into a harmonious whole, making the līlās endlessly fascinating.

Such is the depth of “divya” – a word that not only defines the divine but also invites us to see beyond the ordinary, into the realm of the extraordinary. 🌟 Understanding Bhagavān’s līlās as divya liberates one from the cycle of material existence, as they transcend ordinary actions and immerse one in divine consciousness.

Gaura Purnima marks the divine advent of Lord Chaitanya Mahaprabhu, who is revered as the combined incarnation of Radha and Krishna. His arrival in this material world brought forth a new wave of spiritual enlightenment and pure devotion. As we celebrate this sacred festival, it’s essential to understand His mission and teachings.

Who is Chaitanya Mahaprabhu?

Lord Chaitanya Mahaprabhu is the combined form of Radha and Krishna, embodying the essence of both Shakti (energy) and Shaktiman (the energetic). This divine fusion is beautifully encapsulated in the verse:

śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya

His Mission on Earth

Chaitanya Mahaprabhu’s mission was to propagate the pure love for Krishna, the kind of love the gopis (cowherd girls) of Vrindavan had in their hearts. He sought to teach humanity that it is possible to develop a personal and intimate relationship with God, beyond mere reverence and awe. This concept is eloquently described in the first fourteen verses of Adi Lila, Chapter 1 of the Chaitanya Charitamrita:

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ s

adā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

Unique Contribution

While previous Vaishnav sampradayas (spiritual lineages) like Ramanuja, Madhva, and Vallabha Sampradayas had already established the supremacy of Krishna and devotion to Him, Chaitanya Mahaprabhu brought a unique gift. He introduced the concept of unnatojjvala-rasā – the highest, most sublime, and shining relationship with God, characterized by intense love and sweetness. This relationship is not just about fear and reverence but about embracing, kissing, and playing with Krishna as a friend, lover, or parent.

Love in Separation

A significant aspect of Chaitanya Mahaprabhu’s teachings is the concept of love in separation. Unlike other forms of devotion that focus on union with God, Mahaprabhu emphasized the intense longing and crying for Krishna. This pure and selfless love, marked by a heart filled with service and devotion, is what pleases Krishna the most.

Transcending Vedic Concepts

Chaitanya Mahaprabhu taught that the Vedas primarily present God as majestic, grandiose, omnipotent, and omnipresent. However, He quoted from Śrī Brahma-saṁhitā to reveal a deeper, more intimate relationship with God:

vedeṣu durlabham adurlabham ātma-bhaktau

This verse emphasizes that while it is difficult to attain God through the Vedas, He is easily accessible to His devotees.

Role of Devotees

Chaitanya Mahaprabhu’s mission was not only to distribute the love of God but also to relish and share it. As devotees, it is our responsibility to nurture our souls, relish the love of God, and then distribute it to others. This selfless service and distribution of divine love are what will please Mahaprabhu and help us attain the highest spiritual goals.

Final Thoughts

On this auspicious day of Gaura Purnima, let us meditate on the teachings of Lord Chaitanya Mahaprabhu and strive to become pure devotees. By following His example and embracing His mission, we can perfect our lives and ultimately serve Radha and Krishna in the eternal spiritual realm.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

 Wishing you a blissful and spiritually enriching celebration!!

Fear is a common experience in the material world, but on the path of bhakti, Lord advises us not to be afraid. When we engage in devotion, we may encounter obstacles, such as opposition from family, fears of losing attachments, or living without sense enjoyment. However, Lord promises protection and guidance, urging us to continue our bhakti without fear.

Understanding Fear in Bhakti

Lord speaks of three levels of fear that one may experience on the path of bhakti:

1. Initial Fear: At the beginning of bhakti, there is a fear of sinning. This fear motivates us to seek shelter and protection from Lord, aiming to stay pure by maintaining a connection with Him. At this stage, our concern is mainly about ourselves and avoiding impurity.
2. Intermediate Fear: As we advance in bhakti, the fear of sinning diminishes. We start living a purer life and develop an attachment to Lord. This leads to a fear of displeasing Him with our misdeeds. At this stage, our actions are driven by a desire not to hurt Lord.
3. Advanced Fear: In the higher stages of bhakti, the fear evolves into a concern about losing Lord or being rejected by Him. This reflects a deep and intimate connection with Lord.

From Vaidhi-Bhakti to Rāga-Bhakti

• Vaidhi-Bhakti: This initial stage is driven by fear of sinning, offending devotees, and becoming impure. It involves following rules and regulations to break the independent mentality and promote bhakti.
• Rāga-Bhakti: As one advances, bhakti becomes driven by attachment and love for Lord rather than fear. The fear in rāga-bhakti is about not wanting to hurt Lord and the fear of losing Him, which is considered chaste.

Transcending Fear

Lord encourages us to rise above the material fear and the fear in vaidhi-bhakti. While initial fear serves as an impetus for starting bhakti, true bhakti begins with rāga-bhakti, where attachment to Lord drives our actions. It is essential to channel our fears appropriately and use them to deepen our devotion.