Hari Gopinath Das

Natural Spiritual

recent posts

Hare Krishna !! Welcome to This site where we will discuss about Life , Philosophy of Gaudiya Vaishnava Teachers.Our Aim is not to displease anyone whatever we present is as per our understanding of the philosophy.Hope You will bless this humble endeavor of ours.Hari Bol !!

about

Hari Gopinath Das is a disciple of Radhanath Swami and a follower of Srila Prabhupada. He is dedicated to sharing the wisdom of the Gaudiya Vaishnava tradition. He has authored “108 Gaudiya Vaishnava Books: Drops of Devotion,” which aims to make foundational texts accessible, and “The Manual of Life – Gita: Tips and Tricks to Understand Srimad Bhagavad Gita,” which presents the Gita as a practical guide for modern life. He also wrote “Gita for Gen Z: Gita for Teenagers.” He has a YouTube channel named “Dr Hari Gopinath Das Official” where he shares spiritual discourses.

  • Manjari Svaroopa of Gaudiya Vaishnava Personalities

    Hare Krishna !!

    In Gaudiya Vaishnavism, the concept of “Manjari Svaroopa” refers to the eternal spiritual identity of certain highly elevated devotees as intimate maidservants of Srimati Radharani in the transcendental realm of Vrindavan. Their highest aspiration is to serve Radha and Krishna, with a particular emphasis on assisting Srimati Radharani in Her loving pastimes with Krishna.

    The Eight Primary Manjaris (Asta Manjaris) and their Gaura-lila (Lord Chaitanya’s pastimes) identities:

    Sri Rupa Manjari (Srila Rupa Goswami):Complexion: Beautiful bright yellow (gorocana).Dress: The color of a peacock feather.Service: Offering golden colored betel-nuts.Residence: Rupollasa Kunja, situated to the north of Lalita Kunja.Significance: Rupa Goswami is considered the foremost of the Goswamis, and his manjari identity as Rupa Manjari signifies his profound understanding and articulation of raganuga-bhakti (spontaneous devotional service) and the mood of the manjaris.

    Rati Manjari (Srila Raghunatha Dasa Goswami):Other Name: Tulasi Manjari or Bhanumati Manjari.Complexion: Like the flash of lightning.Dress: Bedecked with stars.Service: Massaging the feet of Radha and Krishna.Residence: Ratyamubuja Kunja, situated to the south of Indurekha Kunja.Significance: Raghunatha Dasa Goswami was known for his extreme renunciation and deep devotion, which is reflected in his intimate and humble service as Rati Manjari.

    Lavanga Manjari (Srila Sanatana Goswami):Other Name: Rati Manjari (though distinct from Rati Manjari above, the name can sometimes overlap in some descriptions).Complexion: Resembles lightning.Dress: Bedecked with stars.Service: Offering garlands of cloves.Residence: Lavanga Kunja, situated to the east of Tungavidya Kunja.Significance: Sanatana Goswami, as the elder brother of Rupa Goswami, was known for his profound scholarship and establishing the theological framework of Gaudiya Vaishnavism. His manjari form emphasizes delicate and aromatic service.

    Manjulali (Srila Lokanatha Goswami):Other Name: Lila Manjari.Complexion: Like molten gold.Dress: Bright red.Service: Dressing Radha and Krishna.Residence: Lilananda Kunja, situated to the north of Vishakha Kunja.Significance: Lokanatha Goswami was a very intimate associate of Chaitanya Mahaprabhu and known for his deep love for the deities.

    Raasa Manjari (Srila Raghunatha Bhatta Goswami):Complexion: Like the campaka flower.Dress: Made of the feathers of swans.Service: Painting.Residence: Rasananda Kunja, situated to the east of Chitra-kunja.Significance: Raghunatha Bhatta Goswami was known for his beautiful recitation of Srimad Bhagavatam and his artistic sensibilities, which are reflected in his service of painting.

    Kasturi Manjari (Srila Krishnadasa Kaviraja Goswami):Complexion: Like pure gold.Dress: Crystalline.Service: Offering sandalwood pulp.Residence: Kasturi-ananda Kunja, situated to the north of Sudevi Kunja.Significance: Krishnadasa Kaviraja Goswami is the author of Chaitanya Charitamrita, the authoritative biography of Chaitanya Mahaprabhu. His manjari form signifies his offering of fragrant devotion.

    Guna Manjari (Srila Gopala Bhatta Goswami):Complexion: Like a flash of lightning.Dress: Like the color of the hibiscus flower.Service: Offering water to Radha-Krishna.Residence: Gunananda Kunja, situated to the north-east of Champakalata Kunja.Significance: Gopala Bhatta Goswami contributed significantly to the Vaishnava smriti literature. His manjari form highlights his meticulous and purifying service.

    Vilasa Manjari (Srila Jiva Goswami):Complexion: Like the golden pine flower.Dress: Resembles bees.Service: Applying mascara on Radha and Krishna.Residence: Vilasannanda Kunja, situated to the west of Rangadevi Kunja.Significance: Jiva Goswami was a profound philosopher and scholar who further elaborated on the teachings of the Goswamis. His manjari form suggests his delicate and enhancing service.

    Other Prominent Gaudiya Vaishnava Personalities and their Manjari Svaroopas:Beyond the Asta Manjaris, many other prominent Gaudiya Vaishnava Acharyas are also identified with specific manjari svaroopas, reflecting their unique contributions and devotional moods.

    Sri Ananga Manjari (Sri Nityananda Prabhu / Sri Jahnava Maiya): Associated with being the younger sister of Srimati Radharani.

    Campaka Manjari (Srila Narottam Dasa Thakur): Known for his devotional songs and emphasis on pure devotion.

    Vinoda Manjari (Srila Vishwanath Chakravarti Thakur): A prolific commentator and philosopher, his manjari form suggests a joyful and playful service.

    Rasika Manjari (Srila Jagannath Das Babaji Maharaj): A highly renounced and ecstatic devotee.

    Kamala Manjari (Srila Bhaktivinoda Thakur): A pioneer in presenting Gaudiya Vaishnavism to the modern world, his manjari form implies a lotus-like purity and beauty in service.

    Nayana Mani Manjari (Srila Bhaktisiddhanta Sarasvati Thakur): The spiritual master of Srila Prabhupada, his manjari form denotes the jewel of sight in service.

    Prema Manjari (Srila Bhugarbha Goswami): Associated with the cultivation of pure love for Radha and Krishna.

    The rich tradition of manjari-bhava within Gaudiya Vaishnavism, where devotees aspire to serve the Divine Couple, Radha and Krishna, in the intimate and selfless mood of a maidservant.

    MANJARI SVAROOPA of Srila Prabhupada

    The “Manjari Svaroopa” or “Manjari Bhava” refers to a confidential and exalted devotional mood within Gaudiya Vaishnavism, where a devotee aspires to serve Radha and Krishna as a maidservant (manjari) of Srimati Radharani. This mood is characterized by an intense and exclusive love for Srimati Radharani and a deep desire to assist in Her intimate services to Lord Krishna.

    While Srila Prabhupada publicly presented the teachings of Krishna consciousness in a way that was accessible and appropriate for a global audience, focusing on the basics of devotional service (bhakti-yoga), chanting the Hare Krishna mantra, and understanding the philosophy of Bhagavad-gita and Srimad-Bhagavatam, there are indications from his close associates and specific Gaudiya Vaishnava traditions about his own internal spiritual identity (svaroopa) in the mood of a manjari.Here’s what is generally understood regarding Srila Prabhupada and manjari-svaroopa:

    Confidential Nature:The concept of one’s eternal spiritual identity (svaroopa) and specifically the manjari-bhava is considered very confidential and not openly discussed with everyone, especially beginners in devotional life. It’s meant for advanced devotees who have developed a deep attachment to Radha and Krishna.

    Following Sri Rupa Goswami: The Gaudiya Vaishnava tradition, especially the lineage that Srila Prabhupada belonged to (the Bhaktisiddhanta Sarasvati Thakur line), places great emphasis on following the Six Goswamis of Vrindavan, particularly Rupa Goswami. Rupa Goswami is considered the foremost of the manjaris (Sri Rupa Manjari) in the eternal pastimes of Radha and Krishna. Therefore, to be a true follower of the Gaudiya tradition often implies cultivating a mood of service in the line of the manjaris

    “Sri Rupa-manjari-pada”:It is known that “Sri Rupa-manjari-pada” (The Lotus Feet of Sri Rupa Manjari) was a favorite song of Srila Prabhupada’s spiritual master, Srila Bhaktisiddhanta Sarasvati Thakura, and also of Srila Prabhupada himself. This song expresses the aspiration to serve under the guidance of Sri Rupa Manjari, indicating an alignment with the manjari-bhava. While Srila Prabhupada did not publicly sing this song after coming to the West, his close friends and associates confirmed that it was a deeply cherished bhajana for him.

    Internal Realization:The realization of one’s manjari-svaroopa is an internal, spiritual experience that manifests as one progresses in devotional service. It’s not something one can simply “choose” or artificially adopt.

    Emphasis on Service to Radharani:The manjari-bhava is characterized by an exclusive focus on serving Srimati Radharani, understanding that by pleasing Her, one can best please Krishna. Srila Prabhupada’s teachings consistently emphasized the importance of surrendering to Radharani and seeking Her mercy to approach Krishna.

    Various Perspectives:While many within the Gaudiya Vaishnava tradition, especially those following Srila Prabhupada, believe his internal identity was in manjari-bhava, there have been some discussions and debates among devotees regarding the specific rasa (spiritual mellow) of Srila Prabhupada. Some have also indicated a sakhya-rasa (friendship) connection. However, the prevailing understanding among many of his followers, especially considering the emphasis of the Gaudiya tradition, points towards a confidential manjari identity.In essence, while Srila Prabhupada’s public mission was to introduce the fundamentals of Krishna consciousness to a global audience, his own spiritual depth and the tradition he represented strongly connect him to the exalted mood of manjari-bhava, characterized by intimate, selfless service to Srimati Radharani and Sri Krishna. This aspect of his spiritual identity is considered a profound and esoteric truth, revealed as one advances in their own devotional practice.

  • Important Gaudiya Vaishnava historical figures and the locations of their samadhis (tomb-shrines)

    Hare Krishna !!

    There are basically three types of samadhis in Vrindavana. They are: full body, pushpa samadhi, and smriti (memory).A full body samadhi contains the full body of a realized Vaishnava buried in the earth. A pushpa samadhi is made by taking flowers worn by a departed Vaishnava before his body is put into samadhi. These flowers are then buried in a holy place. During the sixteenth century many Vaishnavas were burned and their ashes were put into the ground to avoid desecration by the Muslims. Samadhis made from the ashes of a Vaishnava also fall in this category. A smriti (memory) samadhi preserves the memory of a departed Vaishnava by memorializing some of his personal items. These usually include an asana (sitting place), japa beads, clothes, sastras (scriptures), shoes, a walking stick, etc. Things used by an elevated Vaishnava are accepted as pure and worshipable.In Vrindavana there is a danta (tooth) samadhi of Sri Gadadhara Pandit. Another type of samadhi is a nama samadhi. Nama means “name”. This type of samadhi is established to remember and worship an exalted Vaishnava. A nama samadhi consists of carving a Vaishnava’s name on a block of marble or granite and then putting that stone in a sacred place. There are 64 nama samadhis near the Govindaji temple.Normally a samadhis is placed near a temple or where a devotee did his bhajana. It is said that Jiva Gosvami did bhajana in the exact same place as where his samadhi is located. Lokanatha Gosvami, Bhugarbha Gosvami and Prabodhananda Gosvami all did bhajana at the places where their samadhis are located.

    Prominent Gaudiya Vaishnava Acaryas:

    Sri Chaitanya Mahaprabhu (1486–1534):Samadhi Location: While there’s no single, confirmed samadhi for Sri Chaitanya Mahaprabhu, various accounts exist about his disappearance. He spent his later years in Puri, Odisha. Some traditions believe he merged into the Jagannath deity at the Jagannath Temple, or disappeared at Tota Gopinath Temple in Puri. There is no physical samadhi in the traditional sense.

    Nityananda Prabhu (b. 1474 CE):Samadhi Location: It is believed that Nityananda Prabhu entered the deity of Bankima Raya at the Bankima Raya Mandir in Ekachakra, Birbhum District, West Bengal, at the time of his disappearance. Therefore, the Bankima Raya Mandir serves as his disappearance place and a significant pilgrimage site.

    Advaita Acharya (1434–1559):Samadhi Location: Advaita Acharya spent most of his adult life in Shantipur, Nadia, West Bengal. While specific samadhi details are not always explicitly stated in the same way as the Goswamis, his abode in Shantipur is a significant site. He also performed bhajana at Advaita Vat in Vrindavan.

    Haridas Thakur:Samadhi Location: His samadhi is located on the oceanfront in the Swargadwar area of Jagannath Puri, Odisha, near the ISKCON temple (Bhakti Kuti). Lord Chaitanya Mahaprabhu Himself placed Haridas Thakur’s body into samadhi there.

    The Six Goswamis of Vrindavan:These are pivotal figures who systematized Gaudiya Vaishnava philosophy and established the prominent temples of Vrindavan. Their samadhis are all in Vrindavan, Uttar Pradesh:

    Rupa Goswami:Samadhi Location: Radha Damodar Temple, Vrindavan.

    Sanatana Goswami:Samadhi Location: Radha Madanmohan Temple, Vrindavan.

    Jiva Goswami (c. 1513 – c. 1598):Samadhi Location: Radha Damodar Temple, Vrindavan.

    Gopala Bhatta Goswami:Samadhi Location: Radha Raman Temple, Vrindavan.

    Raghunatha Dasa Goswami:Samadhi Location: Radha Kunda, Vrindavan.

    Raghunatha Bhatta Goswami:Samadhi Location: Radha Damodar Temple, Vrindavan (though sometimes considered to have no prominent samadhi).

    Later Acaryas and Saints:

    Narottam Das Thakur:Samadhi Location: His samadhi is located in the Radha-Gokulananda Mandir, Vrindavan.Srinivas Acharya:Samadhi Location: His samadhi is located near the Dhira Samira samadhis in Vrindavan.

    Krishna Das Kaviraj Goswami:Samadhi Location: Radha Damodar Temple, Vrindavan (shared samadhi with Jiva Goswami).This list covers some of the most influential and well-known personalities in Gaudiya Vaishnava history.

    Srila Bhaktivinoda Thakur (1838-1914):Samadhi Location: While a precise samadhi location isn’t always widely publicized in the same way, he is revered in the Gaudiya Math lineage. His son, Bhaktisiddhanta Saraswati Thakur, established many Gaudiya Math centers.

    Srila Bhaktisiddhanta Sarasvati Thakura (1873-1937):Samadhi Location: While specific details aren’t as widely known as some others, he established 64 branches of the Gaudiya Math, and his spiritual legacy is strong within the movement. His physical samadhi is located at the Chaitanya Gaudiya Math in Mayapur, West Bengal.

    Srila Prabhupada’s main samadhi is located at the ISKCON Krishna-Balaram Temple in Vrindavan, Uttar Pradesh, India. There is also a memorial samadhi at the ISKCON Mayapur complex in West Bengal, India.

    Srila Prabhupada’s divine body was placed into the ground and his disciples constructed a magnificent carved white marble Samadhi Mandir in his honour in front of his beloved Krishna Balarama Mandir. His handsome merciful Deity sits larger than life on the altar, and huge bronze bas-reliefs of His Divine Grace’s lifetime activities and mission stand behind the altar on the marble parikrama wall backside.

    The samadhis are revered pilgrimage sites for devotees, offering a spiritual connection to these exalted souls.

  • Gaudiya History Chronology

    Hare Krishna !!

    1488 Appearance of Sanatana Goswami

    1489 Appearance of Rupa Goswami

    1503 Shri Gopal Bhatt Goswami appeared

    1504 Shri Raghunath Bhatt Goswami appeared

    1506 Sri Raghunath Das Goswami Appearance

    1511 Appearance of Jiva Goswami

    1515 Sri Chaitanya arrives in Vrindavan

    1516 Roop and Sanatana arrive in Vrindavan

    1531 Raghunath Bhatt Goswami arrives in Vrindavan

    1533 Disappearance of Sri Chaitanya Mahaprabhu

    1535 Jiva Goswami arrives in Vrindavan

    1542 First service and worship of Damodara idol

    1542 First seva puja of Radha-Raman idol

    1545 Jiva Goswami purchased land at Radha Kund

    1552 Roop Goswami wrote Bhaktirasaamritasindhu

    1558 Jiv Goswami purchased land in Seva Kunj

    1558 Disappearance of Sanatana Goswami

    1564 Disappearance of Rupa Goswami

    1570 Emperor Akbar meets Jeeva Goswami in Vrindavan

    1579 Shri Raghunath Bhatt Goswami Disappearance

    1580 Radha-Madanmohan temple founded

    1581 Chaitanya Charitamrita completed by Krishna Das Kaviraj in Shyam Kund

    1582 Disappearance of Krishnadas Kaviraj

    1582 Jiva Goswami gives preaching orders to Narottam, Srinivasa and Shyamananda

    1583 Disappearance of Raghunatha Das Goswami

    1585 Disappearance of Gopal Bhatta Goswami

    1590 Radha-Govind temple established

    1592 Writing of Gopal Champu by Jiva Goswami

    1608 Disappearance of Jiva Goswami

    1670 Aurangzeb destroyed the temples of Vrindavan

    1739 Radha-Damodara idol returned from Jaipur to Vrindavan

    1764 Radha-Damodara Vigraha returned to Jaipur and started living there

  • Srila Baladeva Vidyabhushana: A Pillar of Gaudiya Vaishnavism

    Hare Krishna !!

    Srila Baladeva Vidyabhushana, a towering figure in the Gaudiya Vaishnava tradition, is revered for his profound scholarship, unwavering devotion, and pivotal role in solidifying the philosophical foundation of Chaitanya Mahaprabhu’s teachings. His life, though not extensively documented in all its details, is a testament to intellectual rigor combined with deep spiritual realization.

    Early Life and Intellectual Pursuit:Born in the early 18th century (around 1670-1680 CE) in a village near Remuna, Odisha, Baladeva’s early life was marked by an intense thirst for knowledge. He hailed from a scholarly lineage and quickly mastered various branches of Vedic learning, including grammar (Vyakarana), logic (Nyaya), rhetoric (Alankara), and different systems of Indian philosophy. He is said to have initially studied in the Tattvavada (Madhva) sampradaya, a prominent Vaishnava school, and became a renowned scholar within that tradition. His erudition earned him the title “Vidyabhushana” (ornament of knowledge).Some claim that Baladeva received the title “Vidyabhusana” from the King or from the Ramanandis. However, the Karika-bhasya manuscript and his other earlier manuscripts are signed “Vidyabhusana.” He may have received this title before joining the Gaudiyas, probably when he was a Tattvavadi debater. Another of his earlier works was the Tattva-dipika

    Conversion to Gaudiya Vaishnavism:

    A pivotal moment in Baladeva’s life was his encounter with Srila Radhadamodara Dasa, a disciple of Srila Rasikananda Deva (who was a prominent associate of Srila Syamananda Pandita, a direct follower of Chaitanya Mahaprabhu). Through Radhadamodara Dasa’s teachings and the profound influence of Gaudiya Vaishnava philosophy, Baladeva was deeply impressed and eventually converted to the Gaudiya sampradaya. This conversion was not a mere change of affiliation but a profound spiritual transformation that redirected his immense intellectual prowess towards the service of Lord Chaitanya’s mission. He became a disciple of Srila Radhadamodara Dasa.

    Journey to Vrindavan and Scholarly Contributions:After his conversion, Baladeva Vidyabhushana journeyed to Vrindavan, the spiritual heartland of Gaudiya Vaishnavism. Vishvanath Chakravarti Thakur, impressed by Baladeva’s humility, learning, and renunciation, took him under his wing and taught him the nuances of Gaudiya Vaishnava philosophy, including the achintya-bheda-abheda philosophy of Sri Chaitanya Mahaprabhu. Their relationship deepened when Vishvanath Chakravarti, due to his advanced age, entrusted Baladeva with the crucial task of defending the authority of the Gaudiya Vaishnava tradition. This occurred when the Ramanandis challenged the Gaudiya Vaishnavas in Jaipur, asserting they lacked a commentary on the Vedanta-sutras. Baladeva, sent by his guru, successfully composed the Govinda Bhashya and triumphantly defended the Gaudiya Siddhanta.Upon Baladeva’s return, Vishvanath Chakravarti Thakur expressed immense joy and blessed his dear disciple. After Vishvanath Chakravarti Thakur’s passing, Baladeva Vidyabhushana became the next acharya of the Gaudiya Vaishnava sampradaya, carrying forward the legacy of his revered teacher.

    Here, he immersed himself in the study of the Goswami literature, particularly the works of Srila Rupa Goswami, Srila Sanatana Goswami, Srila Jiva Goswami, and Srila Raghunatha Dasa Goswami. He quickly distinguished himself among the scholars of Vrindavan and became a leading exponent of Gaudiya philosophy.His most significant contribution arose from a challenge posed by the Ramanandi sect in Jaipur. The Ramanandis questioned the legitimacy of the Gaudiya Vaishnava sampradaya, asserting that it lacked its own independent commentary on the Vedanta-sutra, a foundational text of Hindu philosophy. At that time, the Gaudiya Vaishnavas primarily relied on the Srimad-Bhagavatam as their natural commentary on the Vedanta-sutra, as propounded by Sri Chaitanya Mahaprabhu. However, to satisfy the formal requirements of the scholarly world and to firmly establish the Gaudiya lineage as a distinct and valid philosophical school, a direct commentary on the Vedanta-sutra was deemed necessary.

    The Genesis of the Govinda Bhashya:It was in this critical juncture that Baladeva Vidyabhushana stepped forward. Under the divine inspiration of Lord Govindaji (the presiding Deity in Jaipur, originally brought from Vrindavan), and with the encouragement of his guru and the Vaishnava community, he undertook the monumental task of writing a Gaudiya Vaishnava commentary on the Vedanta-sutra. Within a remarkably short period, he completed the Sri Govinda Bhashya, a brilliant and comprehensive commentary that meticulously expounded the acintya-bhedabheda-tattva (inconceivable oneness and difference) philosophy of Sri Chaitanya Mahaprabhu.The Govinda Bhashya successfully refuted the arguments of the opposing scholars and firmly established the Gaudiya sampradaya as a legitimate and profound philosophical school with its own unique interpretation of the Absolute Truth. This work remains a cornerstone of Gaudiya Vaishnava philosophy and is studied extensively by scholars and devotees alike.

    Controversy: Some misinformed individuals also claim that the Govinda-bhasya was written at Galta, to which there is not the slightest evidence and which makes no sense at all, as according to documentary evidence, even during Sawai Jai Singh II Vidyabhusana was the Mahant of the New Govinda-deva Temple in Vrindavan as well as of his own temple in Jaipur, and the idea that he left his duties in both places to sit down in a temple of another sampradaya to write a commentary is nothing but absurd.The earliest documents that mention Baladeva Vidyabhusana belong to the 1740s; therefore, it is most unlikely that he had any participation in the Amer/Jaipur debates before the 1730s.

    Other Literary Works:Besides the Govinda Bhashya, Srila Baladeva Vidyabhushana authored numerous other significant works that enriched the Gaudiya literary tradition. Some of his notable contributions include:

    Siddhanta-ratna: A concise summary of Gaudiya Vaishnava philosophy.Prameya-ratnavali: A compilation of philosophical truths from various Vaishnava traditions, demonstrating the consistency of Gaudiya philosophy.

    Vedanta-syamantaka: Another commentary on the Vedanta-sutra, providing a systematic exposition of Gaudiya philosophy.

    Gopala-tapani-bhashya: A commentary on the Gopala-tapani Upanishad.Stava-mala-vibhusana-bhashya:

    A commentary on Rupa Goswami’s Stava-mala.

    Nama-siddhanta-ratna: A work on the philosophy of the Holy Name.

    Sahitya-kaumudi: A work on poetics.

    Chaitanya-charitamrita-tika: A commentary on Srila Krishnadasa Kaviraja Goswami’s magnum opus.

    His writings are characterized by their clarity, logical rigor, and deep devotional sentiment. He skillfully integrated the philosophical tenets of the Madhva school (from which he initially came) with the unique contributions of the Goswamis of Vrindavan, creating a cohesive and compelling presentation of Gaudiya Vaishnava thought.

    Sri Vijaya Govinda, residing at Gokulananda Mandira in Vrindavana, is said to have been worshiped by Baladeva Vidyabhushana personally. According to the opinion of some devotees, Sri Baladeva Vidyabhushana installed the large Deities Sri Radha-Syamasundara.

    He had two well-known disciples, Sri Uddhava dasa and Sri Nanda Misra.

  • Gitavali By Srila Bhakti Vinoda Thakur Maharaj

    Hare Krishna !!

    Gitāvalī

    A Collection of Songs by Srila Bhaktivinoda Thakura-Originally published in 1893

    70 Bengali songs specifically composed for loud singing and glorification of the Supreme Lord

    This collection has some well known songs like-

    Arunodaya-Kirtan Songs to be Sung at Dawn

    Sri Yugala-arati The Ceremony of Worshiping the Divine Couple jaya jaya radha-krsna yugala-mulana arati karowe laltadı sakht-gana

    All glories, all glories to the meeting of the transcendental pair. Sri Sri Radha

    Sri Surabhi-Kunjera Sri Bhoga-arati The Ceremony of Offering Foodstuffs for the Noon Meal at Sri Surabhi-Kunja

    Prasad-SevāyaDuring the Honoring of Spiritual Food Six Songs[The first song is to be sung before honoring the Lord’s prasad]

    Congregational Chanting in Public Places-8 SongsSong 1Ajña-TahalThe Lord’s Order to Process Around Town and Chantnadiya-godrume nuyananda mahajana pattyäche năm-hatta jivera karana1) In the land of Nadiva, on the island of Godruma, the magnanimous Lord Nityananda has opened up the Marketplace of the Holy Name, meant for the deliverance of all fallen souls

    (Sri-Nama)radha kysna bol bol bolo re sobar (e) sakha diya, sab nadiya. phurche nece gaura-mital miche mayar bose jaccho bhese khaccho häbudubu bhai

    This whole book is full of such divine Compositions !!

    Read them again and Again

    Hari Bol !!

    ys

    Hari Gopinath Das

  • Gitamala Srila Bhakti Vinoda Thakur

    Hare Krishna !!

    Gita-mala develops systematically, beginning with “Yamuna-bhavavali”, a series of mellow yet directly ecstatic potent songs based on the primary devotional mood of eternal servitude and submission to the LordThen “karpanya-panjika” injects a very heavy booster shot of topmost divine seva to Sri Sri Radha and Krishna, accompanied by very intense pleading prayers borne of pure spiritual humility.Then “Soka-satana” bestows the merciful benediction of the Most Merciful incarnation and yuga-avatara, Sri Caitanya Mahaprabhu, Whose ecstatic lila depicted therein is especially meant to dispel all the sufferings of the kali-yuga victims. Without such mercy from Lord Caitanya, one cannot fully appreciate or enter into the final goal of confidential personal service to Radha and Krsna which was described in the previous chapter.Then “Rupanuga-bhajana-darpana” presents the complete detailed science of the transcendental rasa-tattva that permeates Krsna’s eternal divine pastimes, as it is understood by those who strictly follow Srila Rupa Gosvami. It is based on Rupa Gosvamis’s Bhakti-rasamrta-sindhu and Ujjvala-nılamanı. Although very technical at times, a sincere study of it will crack open a whole new world of understanding of Srila Prabhupada’s most exquisite, transcendentally delightful presentation of The Nectar of Devotion. Rupanuga-bhajana-darpana contains, in a nutshell, all the necessary details of the science of devotion beginning from the preliminary thirsty greed for rasa all the way up to the highest peaks of mahabhava which saturate the Lord’s eternal daily asta-kaliya pastimes.Then the final chapter called “Siddhi-lalasa presents the final moods of the topmost swan-like devotees. After a thorough study of all the details of the Then the final chapter called “Siddhi-lalasa” presents the final moods of the topmost swan-like devotees. After a thorough study of all the details of the science of rasa, the crystal-clear hearts of the pure devotees then issue forth such pure desires for eternal service to Srimati Radharani in their transcendental siddha-deha, or spiritual body, such as those desires expressed in this chapter of Siddhi-lalasa, the last word in ultimate ecstatic beatitude.So, from the very beginning to the very end, Gita-mala forcibly captures one with all it’s delightful charms and pulls one’s eyes open to witness an ecstatic preview of our final goal in Goloka Vrndavana, which definitely changes the life of the reader for the better. The Sincere follower can imbibe such permanent convictions that he will finally be finished with petty material attachments and sense gratification for good, and he will only increase his daily appreciation of the wonderful gifts that Srila Prabhupada has so kindly given to us. It was Prabhupada’s expressed desire that more songs and books of the Vaisnava padavali be presented in English, “…so that my disciples and others in the Western countries may take advantage of this chanting and thus advance in Krsna consciousness more and more…”

    First Chapter

    In this first chapter of Gita-mala, Thakura Bhaktivinoda has composed all the songs based on Sanskrit verses from the book “Strota-ratna”, which was written by Yamunacarya, a previous acarya coming in the line of the Sri sampradaya. The original Stotra-ratna contains 62 slokas, and Bhaktivinoda Thakura has selected 27 of the most important ones and expanded them into Bengali verses.These 27 songs specifically show the function of the subordinate ecstasies of neutrality and servitude as being inseparably interwoven and contained in the superior ecstasy of conjugal love expressed by Sri Caitanya Mahaprabhu

    Song 8

    Text 1

    barane tadit bása tárábali kamala mañjari nama säde bära barsa bayasa satata swinanda-sukhada-dhamabarane in color, tadit lightning, båsa kamala mañjari Kamala manjarı, nama garments, tárábali a host of stars. name, såde and a half, bára -twelve barsa – years, bayasa age, satata eternally, swänanda- sukhada-dhama-the abode of Svananda-sukhada.

    My color will be lightning, my garments a host of stars, my name Kamala-manjari, my age eternally twelve and a half years, my home Svananda-sukhada.

    Text 2

    śrī karpūra-sebälalitāra ganarädhä jutheswari hanamameswari-nathaámára parana dhanasri-nanda-nandanasri karpura camphor, seba service, lalitara of Lalita, gana group, rådha -Rädhä, jutheswari- thequeen of the group, hana-15: mama of me, iswari – of the queen natha – the master, sri-nanda-nandana – Nanda’s son, amara of me, parána of the life, dhana the treasure.

    My service will be preparing camphor, I will be among Lalita’s followers. The queen of my group will be Rådha. My queen’s master will be Nanda’s son. He will be the treasure of my life.

    Text 3

    prabhṛtira samajugala sebaya āśāśrī rūpa mañjarī abaśya se-rūpa sebā pabo amiparākāstha su-biśwāsaśrī rūpa mañjarī – Śrī Rupa-manjari, prabhrtira – beginning; sama – like; jugala -of the divine couple; sebaya – service; āśā – desire; abaśya – inevitable; serūpa – like that, seba – service; pabah – I will attain; ami – I, parākāstha – greatest, su-biśwāsa faith.

    I yearn to serve the divine couple as Sri Rūpa-mañjarī and the other mañjaris do. With great faith I will serve Them in that way.

    Text 4

    kabe bä e dāsī samsiddhi labhiberädhä-kunde bäsa kori’rädhä-krsna-sebasatata koribepūrba smrti parihori’kabe – when?; bā – or; e – this; dāsī – maidservant; samsiddhi – perfection; labhibe will attain; rādhā-kunde at Radha-kunda; bāsa – residence; kori’ – doing; rādhā-krsna-seba – service at Rādhā-kunda, satata – always; koribe – will do; pūrba previous smrti – memory; parihori’ – leaving.

    When will this maidservant attain this perfection? When, residing at Rādhā-kunda, and forgetting my previous lives, will I serve Śrī Śrī Rādhā-Krsna eternally

    Song 9

    Text 1

    carana-sebanebrsabhānu-sută-hoibo je palya-dāsī śri-rādhāra sukha rohibo ami prayāsīsatata sādhanebrsabhānu – of King Vrsabhānu; sută – of thedaughters; carana feet; sebane in service; hoibah willbe; je which; pálya to be protected; dāsī maidservant; śrī-rādhāra ofśrī Rādha,sukha – happiness, satata – always, sādhane inspiritual activities; rohibah – will stay, ami – I. prayāsī endeavoring.

    I will always serve Śrī Rādhā’s feet. I will be a gopi always protected by Her. I will always try to please Her.

    Text2

    śrī-rādhāra sukhe jänibo manete ami rādhā-pada charói’ kabhu na hoibo kāmikrsnera je sukhaśrī-krsna-sangameśrī-rādhāra – of Śrī Rādhā; sukhe – the happiness; krsnera – of Lord Krsna; je which sukha – happiness; janibah – I will know, manete in the heart, ami – I; rādhā-pada – Śrī Rādhā’s feet; charói’ – abandoning; śrī-krsna-sangame – in Śrī Krsna’s association; kabhu ever, nã not, hoibah – will be;kāmi – desiring.

    In my heart I will know that Lord Krsna’s finds His pleasure in Śrī Rādhā’s pleasure. Therefore I will never desire to leave Śrī Rādhā’s feet and stay alone with Lord Krsna

    Text 3

    sakhi-gana mamaparama-suhrtjugala-premera gurutad-anuga ho’yesebibo rādhāracarana-kalapa-tarusakhi-gana the sakhis, mama of me; parama- suhrt the best well-wishers; jugala – of the divine couple, premera of love; guru the guru, tad-anuga -thefollower of them ho’ye will be, sebibah – I will serve, rådhára ofSri Radha carana of the feet, kalapa-taru the kalpavrksa tree.

    Sri Radha’s friends will be my well-wishers, teaching me of the divine couple’s spiritual love. Following them. I will serve the kalpa-viksa tree of Sri Radha’s feet.

    Text 4

    rādhā-pakha charói’ je bhabe se bhabe thake je-jana se-jana pakha-pāti sadhāâmi to’ rādhikā-kabhu nahi heri tä’kerādhā – of Rādhā; pakha – the party chārói’ – leaving, je- jana se-jana – whoever; je – who, bhabe nature; se that; bhabe nature, thake – is; ami – I; to’ rādhikā -of Śrī Rādhā; pakha-pati – in the party, sadā – always, kabhu – ever; nāhi – not; heri – I see, ta’ke – stay.I will always stay with Śrī Rādhā. Never will I leave Her and stay among her rivals, whoever they are.

    Song 10

    Text 1

    śrī-krsna-biraherādhikāra dāsaami to’ sahite närijugala-milana-sukhera käranajibana chādite päriśrī-krsna – from Śrī Krsna, birahe in separation; rādhikāra – of Śrī Rādhā, daśā condition of life;āmi I; to indeed; sahite to tolerate; näri am not able; jugala – the divine couple; milana – meeting, sukhera – happiness, kārana – cause; jibana – life; châdite to renounce pāri – I am able.I have no power to bear Śrī Rādhā’s condition separated from Lord Krsna. For the happy reunion of the divine couple I am prepared to give up my life.

    Text 2

    radhika-caranakhaneke praloya hoyatyajiyā āmāra śata-bära mari rādhikāra tare se duhkha āmāra soyaradhika – of Radha, carana – the feet, tyajıyä – leaving, amara of me, khaneke -for a moment, praloya – devastation, hoya , radhikara – of Rädhä: tare – to rescue, sata-bara – a hundred times; mari – I will die, se that duhkha suffering, amära of me: soya bearing.

    For a moment leaving Radha’s feet, I would be at once devastated. For Radha’s sake I will die a hundred times. I gladly accept that suffering

    Text 3

    e heno rādhāra carana-jugale paricarjā pā’bo kabe haha braja-jana kabe braja-bane lo’be more doyā kori’e – this; henah – like; rādhāra – of Rādhā; caranajugale at the two feet, paricarja – service, pa’bah – will attain;kabe – when?; haha – O! O!; braja – of Vraja; jana – people; more – to me, doya – mercy, kori’ – doing; kabe – when?, braja-bane in Vraja’s forest, lo’be will take.

    When will I serve Radha’s feet? O people of Vraja, when will you be compassionate and take me to the forests of Vraja?

    Text 4

    bilása mañjari ananga mañjari sri rupa mañjari ára ämäke tuliya loho nija pade dcho’ more siddhi sárabılása mañjarī – Vilasa-manjarı, ananga mañjarī – Ananga-manjari, sri rūpa manjari – Sri Rupa-manjari, ára and amake me tuliyä – lifting. lohah – please take nija own pade at the feet, deho please give more to me. siddhi -perfection sára – best.

    O Vilasa-mañjari! O Ananga-mañjari! O Śri Rūpa-mañjari! Please pick me up and place me at your feet. Please give me the best of perfections.

    Thus ends Gita-mālā

  • Srimad Bhagavad Gita Lectures

    Hare Krishna !!

  • Srimad Bhagavatam Lectures

    Hare Krishna !!

    Lecture Series on Srimad Bhagavatam

  • Srila Prabhupada Pranati

    Hare Krishna !!

    जय श्रील प्रभुपाद जय करुणा-सिन्धो

    तव कृपा-कटाक्षेण पापी जनोऽपि तरति

    I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, who is most dear to Lord Kṛṣṇa on this earth, having taken shelter at His lotus feet.

    Jaya Srila Prabhupada!!!

  • Hari Naam Chintamani Srila Bhakti Vinoda Thakur Maharaj

    Hare Krishna !!

    Hari Naam Chintamani

    Disclaimer : This is not an ordinary book. Only persons who have firm faith in Lord Caitanya and in devotional service, and who take shelter of the holy name are qualified to understand this book. Persons who have faith that by following the path of sadhana-bhakti and taking shelter of the holy name they will attain all perfection are the best of spiritual aspirants. In Śrī Siksästaka Lord Caitanya taught about the holy name. Lord Caitanya also taught Haridasa Thakura and selected him to be the great teacher of the holy name.

    There are many paths of sadhana-bhakti. Taking shelter of the holy name is one of these paths. From the time of Sri Krsna Caitanya Mahaprabhu, the exalted devotees have followed this path, which was taught by Śrī Haridāsa. For a long time the devotees residing in Vraja’s forests have followed this path, and starting a few days before them, the bhajananandi Vaisnavas in Jagannatha Puri have also followed it. With my own eyes I have seen how they follow. At the end of their Sri Harı-bhakti-vilāsa, Śrī Sanatana Gosvāmī and Śri Gopala Bhatta Gosvāmī clearly wrote about this method of performing pure devotional service, a method that consists of living in a solitary place and always hearing, chanting, and remembering the holy name without offense. This Sri Hari-nama-cintamani is written in the meter payära. Women, children, and persons unlettered in Sanskrit can easily learn Lord Caitanya’s teachings from it. In this book I have not placed any Sanskrit quotes, for that might trouble them. Other books have already woven a great garland of scripture quotes about the holy name. This Hari-nama-cintamani follows the statements of all those scripture quotes. If Lord Krsna wills, may this book be promptly published for the benefit of the devotees.the servant Sri Bhaktivinoda whose only wealth is Lord Krsna

    One day, after bathing in the sea, Lord Caitanya met Haridasa Thakura under a siddha-bakula tree. Happy at heart. He earnestly asked, “How may the conditioned souls be easily delivered?”6. Weeping and weeping, and the hairs of his body erect, and humbly grasping the Lord’s feet, saintly Harıdāsa said. [Master. Your pastimes are very deep.7. “I am very poor. I have no wealth of knowledge. Your feet are my only wealth. O master, what good result will You gain by suddenly asking this question of such an unfit person?8. “You are the Supreme Lord Krsna. To deliver the conditioned souls You have descended to Navadvipa. Please be merciful. Please be kind. O Lord Gaura, please protect me. Please make my heart blossom with happiness.9. “Your names have no end. Your transcendental qualities have no end. Your form is an ocean of bliss. Your pastimes have no end. Please be merciful and allow this sinner to relish the sweetness in them. (2)10. You are the spiritual sun. I am a single rav of Your sunlight. You are the master. I am Your eternal servant. The nectar of Your feet is my wealth of pleasure. Mv desires rest on the nectar of Your holy names.11. O master. I am fallen. How will I know what to say? Still. I must obey Your command. The words You place in my mouth 1 will happily speak, i will not try to judge their virtues or faults.

    The Holy Name Is the Direct Path77. “O Supreme Lord, thinking how to benefit the conditioned souls, in Kali-vuga You descended to this world with the holy name.78. “You taught that nama-sankirtana (chanting of the holy name) is the yuga-dharma (religion of the age). By following this direct path of chanting the holy name, the conditioned souls attain a great treasure of love for Lord Krsna.79. Simply by chanting or remembering the holy name the conditioned souls will become delivered.The Goal and the Way to Attain It Are Not Different. They Are Both the Holy Name50. In chanting the holy name the goal and the way to attain it are not different.

    Sri Haridasa is the Teacher of the Holy Name (Nāmācārya)o. “You know the truth of the holy name, the best of all truths. You are an ideal example of saintly conduct. You are an expert preacher.7. “Speak, O Haridasa, the limitless glories of the holy name. Hearing them from your mouth. I will feel bliss.The Qualities of a Vaisnava8. Anyone who once says the holy name is a Vaisnava. A householder should carefully honor him. (1)The Qualities of a More Exalted VaisnavaAnvonc from whose mouth one always hears the holy name of Lord Krsna is a more exalted Vaisnava. He is the abode of all good qualities.The Qualities of the Most Exalted Vaisnava10. Simply by seeing him one feels devotion to Lord Krsna and finds Lord Kisnas holy name in one’s mouth. That is a most exalted Vaisnava.11. How will the conditioned souls take up the chanting of Lord Kranas holy hams What is the arrangement for that. Please tell that to Me12. Folding his hands Haridasa began to speak, Pushed by ecstatic love bre were filled with tears and his voice was choked

    The Nature of the Holy Name13. Haridāsa said, “Lord Krsna’s holy name is spiritual.(2) It has no beginning. It is a cintamani jewel. Lord Krsna is His holy name. They are one.14. “The holy name is the form of transcendental mellows. It is always liberated. It is eternal and pure. It is not different from Lord Krsna Himself.15. Its form eternal, and its nature nectar for the rasikas who relish nectar, the holy name descends into this dull and lifeless material world.16. “Loed Krsna is known (3) in four ways by His name, form, qualities, andactions. These four have no beginning.The Holy Name Is Eternally Perfect

    The Holy Name Is Eternally Perfect17. “Lord Krsna exists eternally. He is nectar personified. He is free from material dualities. His four features (name, form, qualities, and actions) are all perfect.18. “These four features are manifest by His sandhini potency. These features are celebrated as being eternal, perfect, and always spiritual.19. “Lord Krsna attracts everyone in all the worlds. The great treasure that is Lord Krsna’s name also has that same quality eternally.Lord Krsna’s Form Is Eternal20. Lord Krsna is never different from His form. His name and form are the same. They are not different.21. Anyone who remembers Lord Krsna’s name meets Lord Krsnas form. Lord Krsna’s name and form are not different. They are Lord Krsna Himself dancing in different dancing-places.

    Chapter Seven Footnotes by Śrīla Bhaktivinoda Thakura(1) The material senses can perceive only what is made of matter. What is not material the material senses have no power to perceive. Lord Krsna is spiritual. He is beyond matter. Therefore lord Krsna kindly gives the scriptures in order that the conditioned souls will attain auspiciousness. The word “ämnāya” here is used in the Vindavana-sampradaya to mean “the Vedas”(2) Here the words “the knowledge of the sages” (ärsa-jñana) mean “the knowledge the sages attained while rapt in a trace of spiritual meditation (samadhi).(3) After teaching that karma and jñāna give only meager results, the scriptures teach that pure devotional service is the highest attainment.(+) In the ten root teachings of the Vedas the first teaching is the truth that the Vedas are the only true source of knowledge. The other root teachings are the nine teachings also mentioned here. Those nine teachings are. 1. Lord Krsna is the only Supreme Truth. 2. His form is dark and handsome, and He is the master of all potencies. 3. His dark and handsome form is filled with the sweetest nectar. +. The numberless individual souls are spiritual atomic particles. They are separated parts and parcels (vibhinnāmsa) of Lord Krsna. 5. The individual souls who have turned thew faces from Lord Krsna are imprisoned by Mävä. o. The pure devotees are liberated free from Mäva’s prison. 7. The individual spiunt souls and the inert world of matter manifested by the Lord’s inconceivable potencies are eternally one and different from the Lord. 8. Abhidheya means the nine kinds of activities in devotional service to Krishna 9 Pure love for Lord Krishna is the true need ,the true goal of life for individual spirit souls

    The Glory of the Holy Name

    “To consider the glories of chanting Hare Krsna to be imagination and to give some interpretation on the holy name of the Lord.”*

    1. Glory to Sri Sri Gaura-Gadadhara! Glory to Sri Sri Radha-Madhava! Glory to the places of Lord Caitanya’s pastimes! Glory to the Yamuna! Glory to the Vaisnavas!

    2. Haridasa said, “O Lord, O son of Saci, now I will describe the fifth offense to consider the glories of chanting Hare Krsna to be imagination and to give some interpretation on the holy name of the Lord.

    3 “The Vedic scriptures say Kind Lord Krsna gives His mercy to anyone who with faith, or even with contempt, chants the holy name.

    4. “No knowledge is pure like the holy name. Now vow is powerful like the holy name.

    5. “No meditation in the world is like the holy name. No philosophy brings a result like the holy name.No renunciation is greater than the holy name. Nothing will ever be equal to the holy name.

    7. No piety in this world is like the holy name. In my thoughts I do not see any goal greater than the holy name.

    8. The holy name is the highest liberation. The holy name is the highest destination. The holy name is the greatest peace. The holy name is the highest abode

    9 The holy name is the greatest devotional service. The holy name is the most fouthful heart. The holy name is the highest love. The holy name is the greatest mediation

    10. The holy name to the supreme creator. The holy name is the master of all That holy name is the highest object of worship. The holy name is the Supreme Personality of Godhead note come in the form of a teacher

    The Best Holy Name is the Name of Lord Krsna

    11. “One thousand holy names of Lord Visnu equal one holy name of Lord Rama, and three holy names of Lord Rama equal one holy name of Lord Krsna.Persons Who Consider the Glories of the Holy Name imagination Will Certainly Go to Hell

    12. The Vedic scriptures eternally sing the glories of the holy name. They teach the world about the spiritual nature of the holy name