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Atma tattva das
”The four vaishnava sampradayas”
(tapes 5,6,7,8,9,10,11,12 & 13)
Atma Tattva dasa.
This is Shri Shri Radha and Krishna, the Supreme Absolute truth and here is the four handed form of Narayana and here are the four sampradayas. This is Laksmi. In Laksmi’s line after so many acaryas, we discussed the Alvars, we discussed Natha Muni. In that line after Yamunacarya comes Ramanujacrya. Shri Chaitanya Mahaprabhu in His unmanifest pastimes in Mayapur He met Ramanuja and He gave him instructions what to do and how much he should preach, what aspects of impersonalism he should defeat and He also predicted: I am coming to preach acintya bedhabedha tattva, then your philosophy will find it’s culmination. Here is our line coming from Brahma, Narada, Vyasa, Madhvacarya. From tomorrow we will discuss Madhvacarya’s pastimes, how Madhvacarya met Shri Chaitanya Mahaprabhu in His unmanifest pastimes in Mayapur, then we will go into Madhva lila, then we will find out how that instruciton was carried again from Madhva to Pancatattva. Here is the Pancatattva, this is the manifested pastime of Shri Chaitanya Mahaprabhu 500 years ago. This is the transcendental form of Shri Chaitanya which was always present, who is now present here and who will always be present here. This is how He instructed the sampradaya. This is Kumara, the four Kumaras, then comes Nimbarka. The Nimbarka sampradaya also had darsan of Shri Chaitanya Mahaprabhu during Chaitanya’s unmanifested pastimes. Here is Lord Siva from whom comes Vishnu- swami and in Vishnuswami’s line.. later it is known as Vallabha sampradaya, Vallabhacarya was personally there with Shri Chaitanya Mahaprabhu in His pastimes. Nimbarka appeared as Kesava Kasmiri during Shri Chaitanya Mahaprabhu’s pastimes. In this way Shri Chaitanya instructed the four sampradaya founder acaryas how to defeat impersonalism and establish pure devotional service. As Chaitanya He took two points from each sampradaya and He formed the instructions which were given to the Goswamis. Here are the Goswamis. After the Goswamis so many things happened, that is subject matter for another seminar, it is not possible in this one. Then Bhaktivinod Thakur, he organised everything and on his prayer came Bhaktisiddhanta Sarasvati Thakur. He took initiation from Gaurakisordas Babaji, the disciple of Bhaktivinod Thakur. From Bhaktisiddhanta Sarasvati came visnupad paramahamsa parivrajikacarya astottara asatta shri shrimad AC Bhaktivedanta Swami Shrila Prabhupada. Shrila Prabhupada KI JAY!!! Shrila Prabhupada KI JAYA!!! Shrila Prabhupada KI JAYA!!!
So Bhaktivinod Thakura predicted that all the sampradayas will find their culmination in Brahma sampradaya and he said that all the religious principles, like rivers entering the ocean will enter the ocean of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. This was Bhaktivinod Thakur’s prediction. So all the sampradaya’s find their actual culmination and actual practical appliction of their philoso phy in the Hare Krishna movement. So now all the sampradayas are united under one flag and that is the flag of Shri Chaitanya Mahaprabhu. That is why He is the yuga avatara, He is the incarnation for this age. By taking shelter of Hare Krishna, Hare Krishna.... we will please all these acaryas. They are all pleased, Ramanuja is pleased, so pleased when he sees that in Russia they are chanting Hare Krishna. Nimbarka is so pleased that in Africa there is a Radha Krishna temple. Vishnuswami is so pleased that Shrimad Bhagavatam is recited in Folkland and here is Madhvacarya who is so happy that in New York they are chanting Hare Krishna maha mantra. They are all pleased and most of the acaryas in the four lines, it is also predicted that they would make their appearance in the Hare Krishna movement. This is also a prediction by the Alvars. So this Hare Krishna movement has come here to stay but we don’t know whether we are here to stay in this movement. That is up to us. By seeing so many different things happening to this movement, by seeing that so many people are stopping chanting Hare Krishna if anyone will leave this movement then he is the most unfortunate person. Bhaktisiddhanta Sarasvati Thakura said: do not get discouraged by the circumstances that happen to the Hare Krishna movement, do not get discouraged that so many have left chanting Hare Krishna. Take shelter of the lotus feet of Rupa and Ragunatha, the feet of Rupa and Ragunatha are the only shelter and keep away from vaishnava aparad and keep on chanting Hare Krishna. This is even the instruction of Bhaktisiddhanta Sarasvati Thakura and Shrila Prabhupada said: never leave. ”With all the defects of ISKCON I love you!”, he said. So if anything happening, if one will just stick unto this movement and speak as he has spoken and do as he has done then there is no scarcity, no scarcity of strength. The strength is coming from the purity of the principles and books are the basis, preaching is the essence, utility is the principle. This has been thaught by all these acaryas and this is what they dreamed that one day this Kali should be destroyed and how can it be destroyed? Only by the Hare Krishna movement, nobody else has this potency and all these people, all these religions, all these sampradayas will one day or other merge into this Hare Krishna movement. This is the prediction of Bhaktivinod Thakur. So Shri Chaitanya Mahaprabhu took 2 principles from Shri sampradaya: pure unalloyed devotion devoid of karma, jnana and yoga and vaishnava seva - serving vaishnavas. These instructions were given by Mahaprabhu to Ramanuja. Then he came in Gauranga lila and he took those instructions and he gave them to Rupa Goswami and Sanatana Goswami, the rest of it we will see in the future classes. Before we start with Brahma’s line this is Laksmi sampradaya and this is Ramanujacarya and we discussed the Alvars. Then Ramanuja, as we discussed in the stories, by the mercy of Jagannath came to Mayapur and Shri Chaitanya Mahaprabhu He instructed him on how much he should bring the philosophical understanding and what aspects of impersonalism should be defeated, in what manner. Then His manifest pastimes Shri Chaitanya Mahaprabhu took two principles from Ramanuja’s dardsan, this was ordinarily known as vasistadvaita. After Ramanuja’s time it was known as Ramanuja siddhanta because of his expertise in that philosophy. So He took 2 principles: pure unalloyed devotional service devoid of karma, jnana and some mental platform of bhakti which was at that time known as bhakti yoga. So he established prapati which is devotional service, active devotional service in our terminology. So these two principles were taken. The Goswamis were instructed by Shri Chaitanya Mahaprabhu, these principles were instructed to them. So in this way Krishna comes through these different successions and then He comes as Shri Chaitanya Mahaprabhu and He organized them. In His manifest pastimes He takes principles from them and in this way He continues to establishing Absolute Truth. There are many philosophical points in the vasistadvaita philosophy and it is not necessary for and we don’t need to go into all the details. What are the different ways in which impersonalism is defeated by vasistadvaita philosophy is a subject matter for another type of class. Here we will only discuss those points, philosophical points where they seem to be different from our line and where exactly these two principles fit in. Because they are just like, we discussed the other day mathematics department and biology department, so these are just growing into the other one explainng it in one angle and another one explaining another angle. Sometimes it looks like they are two different, it’s only those points we will discuss here. In the Ramanuja siddhanta the Supreme Absolute is Lord Vishnu, every other form is His ocean of planery portion or expansion. In Shri Chaitanya’s line Shri Krishna is the Supreme Absolute Truth, every other form is His expansion and both understand the visnu tattva principle. So in Ramanuja line when they see the form of Krishna they see it as: here is our Vishnu in a child form, here is our Vishnu playing rasa lila, here is our Vishnu in two handed form. This is how they see Krishna and Krishna is considered as purna avatara, complete incarnation of Vishnu. But then the supreme abode, because Vishnu is Supreme their acarya is Laksmi and for Laksmi Vishnu is Supreme, the supreme abode of Vaikuntha. Goloka is one part of Vaikuntha planets, this is their understanding. Because of taking instruction from Laksmi, for Laksmi Narayana is the Supreme, this is why Vaikuntha for them is ... There are very many technical details in it just touching the subject matter, later if anyone wants to go into details then we can discuss some other time. So bhokta bhogya and prerita they have svarupa bedha, in other words enjoyer, enjoyment and he director of that enjoyment they have difference in their constitutional position. This is Ramanuja siddhanta. It is a same understanding explained more clearly. In Shri Chaitanya’s line there are bhogya and bhokta, there are both energies of the prerita in other words the living entity and this material energy they are both energies of the Supreme Lord. Then simply just understanding that they have some difference in constitutional position does not answer many questions. If you accept the Lord as energetic and these two as energy then those questions are answered. Then in Ramanuja siddhanta brahman is visesa and cetana cita visesana, that means the Absolute Truth Brahman is qualified substance. It is similar to samadyak which has got unlimited auspitious qualities so it is visesa. Because of this, this philosophy is known a vasistadvaita because it speaks of the visesa. Cit means conscious living entity and acit means dead matter or material energy. These are visesana, these are attributes of the first two of that object. This object has goten, some of the attributes whereas this is more clearly explained in the line of Shri Chaitanya Mahaprabhu. He said, ”This svarupa bedha and dadatmaka bedha, these two different kinds of difference that is in quality.” To make it into simple sentences which are known to us in quality the living entity is one with God, in quantity it is different. By quality of eternity, consciousness and bliss they are the same. But in question of.., that point is more explained in the next one, in question of quantity then the living entities are very small. Then the bedhabedha principle, there was this philisophy of bedhabedha long, long before, even before Vyasadeva’s Brahma Sutras - that the Lord and the living entity are one and different. This principle was always there but no one could explain it properly. Whenever they explained the bedha too much then it became like everything is two and whenever they explained the abedha, the nondifference too much they ended up in impersonalism so they didn’t know what to do. It was like a new bhakta cooking halava. Later it became a paste good for pasting posters or it was so hard you could use it on the householders, if you want to get him to do things. It’s either this stage or that stage. Bedha vada was a very difficult subject matter everyone touched, but anyone touched it, it was sticking on the hand or biting the hand. They didn’t know what to do so Ramanujacarya he said, ”This is all advaita, this is all impersonalism.” He refuted bedhabedha, monism whereas Shri Chaitanya Mahaprabhu took it in the hand and very nicely explained it, ”It is not biting me, it is not sticking. Here is how you deal with this.” Shri Chaitanya Mahaprabhu said, ”Simultaneously one and different.” And now that is inconceivable, it is acintya. It is bedhabedha but acintya bedhabedha. Because of Braman we talk Brahman, in the Brahma Sutras the living entity is considered as Brahman, God is considered as Brahman, material nature is also considered as Brahman. It is all Brahman so how do you see the differnce? You can see the difference in this way: God Brahman, Krishna Brahman is infinite and this living entity Brahman is infinitesimal; it is small just like the sun and the sunrays. Krishna Brahman is the only person, and the living entity Brahman is limited. Only by the mercy of Krishna he can attain sometimes some omnipresence, like Narada Muni he is present in so many places so this difference is inconceivable. Though it is Brahman there is difference, Brahman should not have difference but there is difference so it is inconceivable. This is the simple way of explaining acintya bedhabedha tattva. Acintya bedhabedha tattva is a big ocean, it is not possible to describe it easily. But this solves the problem. By the unlimited power of Krishna this becomes possible, that means one first has to accept Shri Krishna as the Supreme Orginal Godhead mattah parataram nanyat kincit asti dhananjaya.. you have to keep that position very clear. Krishna is above everything. He is the transcendental Lord, He is the only isvara everybody else is His servant. Unless one akes that understanding contradictions will always come and one will be wandering what to do, so if he wants to deal with it he would deal with it otherwise he would say: no this is all impersonalism. In this way at least you can save your student from reading it. Some student did not touch the bedhabedha because they didn’t know what to do with that and they have qualified adhikaris to explain it so they just didn’t touch that point. They simply said, ”No, this is dangerous just like lib eration in brahmajoti.” In the vasistadvaita siddhanta originally the idea is that Veda came through different lines and they have some arguements going on. Anyway, instead of telling that this liberation is very dangerous if you go there for long, long time you have to be there then you fall. Why even give some hope, it is eternal. In this way many techniques are followed by acaryas and according to what main principles they want to establish, that particular time they will deal with the philosophy so unless one sees these principles through the eye of Shri Chaitanya Mahaprabhu then it is very difficult to see uniformity, the harmony between them. So another point is that acit and cit are conscious living entities and unconscious matter. This forms the body, this constitutes the body and the Lord is the soul. In Shri Chaitanya Mahaprabhu’s explanation of Vishnu Purana there are three kinds of energies: there is internal energy, marginal energy and external energy. Unconscious energy is the external matter and the conscious living entities are the marginal energy and spiritual energy is the internal energy. Marginal enenrgy is also belonging to the internal energy but because it is marginal by using its independance it is either taking shelter of internal energy or the external energy. In this way the problem considering this is body and this is soul, that problem is also solved because if this is the body and Krishna is the soul, Krishna is the Supreme controler how everything is not going according to His wish? But there seems to be something lacking there, some information is laking and Shri Chaitanya Mahaprabhu by quoting this verse from Vishnu Purana, the three kinds of energies He made the position of the living entity very clear. Why this living entity is here and how he is suffering is very clearly understood better than simply taking everything to be lila. This is the only escaping answer that they always have. It is all lila so why have I decided to be in this lila nd someone else decided to be in another lila, you ask them and they will only chant some bhajan and chant some mantra. So they just don’t want to touch that point. Because of this visesa principle not so much explanation can be given and here by taking the instruction from Vishnu Purana Shri Chaitanya Mahaprabhu clearly explained the origin of the miseries. Then jnana and karma, fruitive activities and mental speculation are taken as getting favors from the Lord whereas prapati or devotional service is very pleasing to the Lord, one is pleasing and the other one is dis- pleasing. These two karma and jnana are for pleasing us and the other one is for pleasing Him. But here in acintya bedhabedha tattva it is very clearly explained that karma kanda jnana kanda kevala viserbhanda - this is simply a pious pot, don’t even touch it. Completely purified of fruitive nature and philosophical speculation one should engage in pure devotional service which is one’s constitutional position. Brahman doesn’t transform into living entity or material nature. This is a philosophical point in the vasistadvaita philosophy. Here Shri Chaitanya Mahaprabhu explained that point more clearly, instead of simply telling Brahman doen’t transform into this world He said that the energies because Krishna has got unlimited energies and some of these energies they transform. Eventhough they transform, the energies are transforming, the energetic doesn’t change it is the Supreme Lord. The change of energy does not affect Him just like a touchstone it goes and toches many metals and the metals turn into gold but the touchstone remains the same. If a material stone has got this quality then why you say that the Supreme Absolute Truth will not have this quality? Shri Chaitanya Mahaprabhu discussed this point, we shouldn’t be afraid to say that Brahman transferred because it is mentioned that there is transformation. Now touching this transformation point each one is trying to make a difficult kitchri from it, one kind of kitchri is that Brahman doesn’t transform: don’t say of Brahman trasforming because it is against the quality of Brahman; this is advaita, kick it out. This is one way of saying, another way is let us see what is Brahman, how does it transform. Here Brahman has unlimited energies, it is complete no matter how many energies come from it, it stays. So let the energies come out, let them transform into various things then nothing happens to the Brahman, He is the Supreme Lord. He is untouched, one can go into technical details there are thousands of points. A big question mark is left over in the sampradaya and Shri Chaitanya Mahaprabhu ocmes and puts as explanation mark there, He gives the answer. Everything is answered by Shri Chaitanya Mahaprabhu’s instructions, that is why Prabhodananda Sarasvati says that any contradiction in the scriptures you just bring it in fornt of the Pancatattva, by the time it reaches their feet they are solved. Even a child can understand, in this way so simply it is explained. So philso- phical subject matter is actually meant for a certain type of discussion. So if we go on with the discussion certain audience will not be able to appreciate so we will stop this here and then we will go to the stories because that is the actual program given to us during the festival. So we will in some other arrangements... it is very interesting to see these points how each one is taking the tail and the leg and then deciding this is elephant and each one is expert in condemning the other one and they are spending more time and energy in condemning the other than establishing one’s own. But Shri Chaitanya Mahaprabhu, He just goes around then He stiches all the wholes and makes it into a beautiful vastra. This deity is standing in a particular mood, that mood is that everyone is the speaker, the person who is writing the philosophy and the person who is reading should be chanting Hare Krishna... Unless one takes this Hare Krishna movement, this chating of Hare Krishna it is not possible to see oneness and diversity. Some panditas came to see Shri Chaitanya Mahaprabhu, they said, ”Nimai, we are coming from Sankara’s school so we say it is all one. What do You say?” He closed His ear and said, ”Hari! Hari! What are you saying, how can it be one?” So then they went and the dvaitis came, these people came and they said, ”Nimai, we heard that You agave them a nice chastisement by holding Your ears and saying Hari how can it be one, it is two.” Then He said, ”Hari! Hari! How can it be two?” So they also went. And these panditas met under a banyan tree and they don’t like each other so one is looking that way and another is looking this way and the breeze was coming from that side so the dvaitis couldn’t sit and they left. The wouldn’t take that breeze since it is coming through the head of advaitis. So the advaitis asked, ”Where are you going? There is a nice breeze here, it is all one whether you sit here or you sit there what is the difference?” So they said, ”We come from Nimai’s place and He doesn’t accept our theory either.” So they said, ”Hey, this is not fair He told you the same and we got the same reply. Let’s go together and see what He says.” They made a plan and they both went together. They said, ”Nimai, we are here. We have joined together. We are dvaitis and advaitis so what do you say?” He said, ”It is one and it is two.” ”This boy has gone mad. How can it be one and two at the same time?” So then Nimai said, ”Yes, it is inconceivable.” Then they said, ”If it si inconceivable how can you explain it?” ”I can explain it if you come to Siva Satnam.” They came in there and joined the sankirtana, after the sankirtana Nimai told them, ”What do you think?” They said, ”It is one and it is two. It is inconcei- vable.” ”See I told you, there lies the secret. The harinama solved the problem. There lies the secret.”
So after Ramanuja disappeared again these impersonalists they became stronger and stronger, little by little, little by little and they used to conduct their Brahma Sutra classes everywhere and whoever was devotional they had to leave their villages and go hide somewhere in the mountains. Some such families they left the plains from the bank of Kolveri and they went to the other side of the mountains to the Western beach and on the mountain they were living in some places. One of such places was close to Udipi and in this Pajaka ksetra was Madyageha Bhatta’s family. Madyageha was very famous in those days. Geha means house and madya means in the middle, in the middle of their village they had their houses. This is why they are known as Madyagehas and this person was a strict follower of bhagavata principles. And in Udipi there was a temple of Anantesvara and the bhagavatas used ot go to Siva temples but they would worship him as Anantasana - they would worship him as Ananta was in him, he is the Supersoul of Anantesvara. In this way they were worshiping only Vishnu. As this family was there, this is this line we are explaining now. So before we start into the appearance of Madhvacarya there is one small principle we have to understand through the discussion of Madhvacarya’s stories he is one of the pure devotees of the Lord who is a great preacher. Amongst the demigods he is considered as a great vaishnava preacher. So this Vayu appears in various form assistin in the pastimes of Shri Krishna. During Treta yuga Ramacandra appeared, He was there in the form of Hanuman and then in Dvapara yuga in Krishna’s time he was there in the form of Bhima. Then in the age of Kali he came in the form of Madhvacarya. Shripad Madhvacarya is the angsa of Vayu like we was Ramanujacarya as the angsa of Sesa, of Anantasesa the snake on which the Lord sleeps and this is the breeze that makes the Lord happy. So he appeared as Madhvacarya. There was a big festival in Anantesvara temple. In this temple it’s like Kumbamela. From everywhere all kinds of people came, it was a big shopping center at that time. So in this festival everyone goes on sankirtana, bamboo tricks, pole selling and everybody makes his business there. So it seems like festival and everybody has to make his business. When this big carneval is going on, religious carneval Madyageha Batta came with his wife. He was fasting the whole day and in the evening he accepted a little prasada and he was praying to this Anantasana, the Lord in the heart of Anantesvara he was praying for a son. At that time they saw there was a big pole for raising a flag and suddenly a man, he was possessed by some power and he started climbing on this pole. He went to the top of the pole and on the top of the pole he started dancing. He was preforming secret abinya, he is performing the whole dance. This is because he is possessed by someone who is a good dancer. So finally when everyone gathered together, he was doing the dancing to get everyone together, when everyone came there he stopped dancing. Hi lifted his hands and then he said, ”The great Vayu will appear in this land in a brahmin family and he will preach the principles of devotional service. He will destroy the demoniac philosophy of impersonalism preached by the demons.” Then from there he fell unconscious. Then they went to him and tried to get any other information but he didn’t know anything, he was possessed. Then everyone was talking about this. Madhyageha Batta came to his residence there in the festival area and he was telling his wife, ”Did you hear that? This means that there will be some relief for those who think in Bhagavata principles, we don’t have to hear this legless, mouthless, eyeless, lame, dumb Supreme Lord who has subjected Himself to the material energy and on the illusory platform He is thinking I am a soul. You don’t have to hear this anymore because if Vayu comes then he will establish it very nicely.”
And little did he know that this Vayu was going to appear in his own house. So then the festival finished and another yajna was started and by this time this lady concieved. Then the baby was delivered in time. At that time all the bells of different temples simultaneously rang so also there were signs of the body of the baby. There are 32 signs of a maha purusa in that body. Madyageha became very afraid, he was thinking: now there is another preacher, he looks like a maha purusa. What will happen to him? So quickly at 11 o’clock in the night, wrapping his baby in a piece of cloth, him and his wife left from Anantesvara. From Udupi they were walking to Padera ksetra. It takes about 67 hours to walk to this place. So on the way there is a big banyan tree where stays a brahmana raksasa and these brahma raksasas are not just full of knowledge but also full of passion. So as some of the people who followed Madyageha Batta, there were 3 new men in the front, 4 men in the back. This brahma raksasas came and slapped one who was right in the front and he vomited blood and he fell. Also the brahma raksasas entered him and he was speaking different kinds of languages. So Madyageha came there and he took his acmana cup and sprinkled some water and he was chanting mantras for the brahma raksasas to go. This brahma raksasa from within the body of this man spoke, he said, ”Unless touched by the feet of this great devotee, I will not go away from here.” The brahma raksasas know how to get delivered although they are ghastly they know some principles. Immediately Madyageha brought the baby, as soon as this man saw the baby the brahma raksas in his body left. While leaving he said that nobody could touch, no body could get close to this Bhima. His name was pronounced and this brahma raksasa left. Now Madyageha became all warried now that it is confirmed that this baby has something to do with Bhima. Now whatever happened to Bhima he knows, he is a big pauranika. How many thimes they tried to kill Bhima so he became all afraid and quickly he reached home. He performed all the samskaras for the baby and then he was taking care. There were only 4-5 houses in Pandega ksetra, there is a mountain there and a Durgadevi temple. There is a water tank and it’s a big forest from there to Udupi. Even now only by some special taxi arrangement you can go to Padega ksetra, no business going there, nothing happening in that place. At that time it was even more wild. So he was staying there and he always took care that this baby will not be seen by impersonalists. It was that difficult at that time, if a bhagavata was seen they would do anything to somehow root out that understanding of devotional service. Just like the materialistic people in the modern ages, when they see devotees they want to somehow surpress the Hare Krishna movement, somehow they want to stop book distribution. These things are happening. This materialism in the Vedic language when you translate it, it is called impersonalism. When written in varnasrama it is known as advaita and beyond varnasrama it is known as ugrakarma. It is the same thing. There they want to become the Lord, here they want to become Narayana. They want to become Narayana by following some smrtis and they’re following no smrtis they want to become Narayana. There is no difference. So every method the materialistic demon is trying to use against the Krishna consciousness movement these impersonalists used to use. Anyway, very secretly this child was growing up in there and when he went to school teachers gave up teaching him because every time, this child was so different, like a teacher starts teaching today’s class he will tell the teacher what is suppose to be taught a month later. And the teacher would say, ”No, no, no. Not this, like this.” He would say, ”No, no, no. This.” So then the teacher would say, ”No, I haven’t taught this, what can I do?” ”But I have learned it.” So then the teachers called Madyageha Batta and said, ”This is a different level of brain your child has so you teach your child in your house. And if you want we will give some contribution. We will come one hour a day, we will teach another subject but not in our school. It is not possible.” So different professors came to his house and they were teaching and he was learning things in such a way that everybody who came to Madyageha Bata would say, ”Why are you giving us this test, you are keeping this child in front, you put something in him he knows past, present and future and he always answers questions about subject matters we don’t know.” So at one point they decided: we cannot educate your boy and we don’t think he needs any education. Maybe you should make him into a philosopher, because those days philosophy means you can say anything, you don’t have to learn you just have to say something and it is your philosophy. Anybody who says something new he is considered as great. They said, ”Teach him philosophy, that is easy. These things you have to know according to system. Philosophy anybody can speak.” So Madyageha became very warried, ”How am I going to get my son educated?” One day a Pauranika came to his house, some story teller. He came there and he was telling stories, the child was only four years old and the teachers have already failed the test. When he was only three years old he harrased the fathers now within one year he already completed his education because no one wants to educate him. Now he is playing around the house and he is a four year old baby but then he is so learned too. So then this man, this Pauranika came and started giving explanations of Puranas so then the baby came and stood in the middle of the assembly of all the brahmanas and he said, ”This man is lying!” ”No, no, go away from here.” ”No, HE will go away from here. Why is he speaking like that?” Then he gave explanation, ”This is not how Sukadeva Goswami explained in Shrimad Bhagavatam, why is he speaking like this?” And all the brahmanas got scared and they got up, ”What is this four year old baby talking about Sukadeva Goswami?” Some of them ran away, ”Oh this is some raksasa, some brahma raksasa entered him.” So many brahma raksasas in that area, they were afraid of brahma raksasas. Madyageha said, ”What am I suppose to do?” So he called his son and he said, ”Why do you explain like this?” ”This is my explanation, you tell me...” So the father said, ”Excellent! Excellent!” Then he said, ”That is what I said, now why are you stopping me?” ”We can say these things, but unless we have a commentary on the Brahma Sutras you cannot say these things. Because Sankara has written his commentary and someone has refuted it but it is not strong enough...” Then the wife came and said, ”What are you telling your four year old baby? You brahmanas, you lost your intelligence and logic. Here is a baby, he’s still drinking milk from me and you are talking to him about Brahma Sutras!” So then Madyageha Batta closing his eyes and explaining said, ”What can I do, I am so much in anxiety. Someone should show the path..”
Then this child got up on a clay pot, he stood there like this and he showed his fingers, then he said, ”I will show the path.” Then they looked at him and said,”What are you doing?”
He said, ”The Lord and the soul, they are two. This is a fact, I will show it. I will write a commentary on Brahma Sutra.” So then the mother said, ”See how he is going mad! Four years old and he is telling about Brahma Sutras.”
Then the baby said, ”No, no, no. You just keep feading me breast milk and then you will see that I will write a commentary on the Brahma Sutras and I will establish that it is dvaita, it is not ekha - it is not one.”
From that time, every time he would drink milk his fingers would be like this. Anyone who would come by he would say, ”Hey, look at this boy!” And he tried to fold his fingers. Sometimes they tried to put it together, tie a rope around. In this way Madhvacarya grew. One day the mother, she left Madhvacarya in the care of the sister and she went out. They had this dahl, this one particular dahl. So they ground this dahl and they make flour. A big barrel full of it on one side and the mother bussy doing some work outside. The baby started crying, crying, crying and he’s telling, ”Milk, milk, milk!” The sister didn’t know what to do, she said, ”You sit here, I will go and call the mother.” So he sat down and the girl went out, then the child crawled, he was very hungry, he didn’t know what to do. His mother is going to finish the work then come and feed me, then he looked around. There was a big barrel and there was this baby, he had eaten all dahl - twenty kilo and he was beltching and smiling. So then the mother came there, lifted him up, she said, ”What happened to you? You have eaten all this? You are suppose to be only drinking milk from me, you think that this milk and this dahl they are all one?” And immediately he couldn’t speak anymore he just showed his fingers. It is not one, how can it be one? It’s always two. Then they went to the doctor and they did so many things but he was all right, he was perfectly all right. He digested everything, he became a big eater. Then another time when the father was trying to do his pujas, some Tulasi leaves and he has a Bhagavatam book. Madhva came there and started pulling his cloth, ”I’m hungry! Hungry! Give me some food, give me some food!” This became a permanent factor in that house. They heard two things, one they heard the name of Krishna, twelve names of Krishna and in bewteen that they heard, ”Hungry! Hungry!” Every moment he was becoming hungry, it doen’t matter how much you fed him he was still hungry and anything you fed him he digested. Now he was pulling him, ”Hungry! Hungry!” So, then he got very upset, ”You see that bull”, they had this big strong bull ”I bought this bull and I have to pay money and there is not enough money for this bull. We cannot have anything. You understand, big genius, you know everything, you are understanding this also?” The father got very upset so the son said, ”Oh, you have to pay money for this bull.” Then he went out. Anyway the father continued his puja. Just at that time the man who sold the bull came in there, he is not asking money because he knows this brahmana will never be able to give it back, how is Madyageha going to give back this money? He is almost thinking it is a donation but sometimes he tries his luck because he is a business man and he always has to look for money. Even when he goes to take a bath in a tank, he looks if there is a coin inside. He is this much vaisya!
He came and he looked in there, ”Oh, what is this brahman doing? He is always reading Bhagavatam. Where is my money?” Then he just goes away. When he said that there was this boy, he was named as Vasudev, at that time he was known as Vasudev. He said, ”I am here and I am responsible for all the debts of the properties of the house. I am the son, my name is Vasudeva. You talk to me.” Then he looked, ”I heard about you, you are a ghost!” So he said, ”Whether I am a ghost or not, why don’t you tell me how much is the money. I will pay right now.” He said, ”You are going to pay me money? All right, this is 300 coins.” Then there was a Tamarind tree there, children used to take the tamarind fruit, eat the fruit and throw the seeds in there. Some of them would take the seeds and crush it on the floor, then it would become white on one side and black on the other and they would play with them. He picked some of them and said, ”Here, take this and give us the ballance.” Then he said, ”OK, yes, a wonderful ghost. You give us tamarind seeds for money.” And he took it, as soon as he recieved it they became hundred coins worth each gold coin in his hand. Then the child said, ”So, where’s the ballance?” This vaisya he didn’t know what to do, he has never seen such big gold coins in his life and he ran away to get the ballance. In the mean time Vasudeva came around the bull, he looked at the bull and said, ”Now you are our bull!” He opened the rope that went behind the bull and took hold of the tail and started shouting, ”You are our bull, we payed for you! You are our bull!” The bull didn’t know suddenly about payments and accounting systems and somebody pulling from the back. He didn’t know what to do, so he lifted his tail and started running. Madhva was holding the tail like this and the bull was running all over the village. As people came they wanted to save the baby and they came with sticks. The bull became even more ferotious and he was running around, climbing on the trees and Madhva won’t leave the tail, he was shouting, ”Our bull! Our bull!” Then the father came out and the whole village is behind this scene, he said, ”What is happening here?”
”Your son Vasudeva is just doing the latest lila. He payes gold coins to the vaisya and now he is shouting: he is our bull and we want everyone to know abot it. So he is going on a tour with him, he is on the back side of the bull, that’s the problem.” Finally all the strong men in the village they came and somehow controlled the bull. Then Madyageha asked his son, ”What are you doig?” ”I’m hungry, you feed me. If you feed me, I won’t be doing this.” Then somehow they arranged for some 40 kilo of breakfast.
Then very close from that village there was Madyageha’s sister and there was a festival going on, Madhvacarya was taken there. There were so many relatives sitting together and they were talking, talking, talking: my daughter’s marriage, your son’s marriage, this one, that one, this festival, that festival, sraddha for my grand father, new baby just born, one tooth is just coming out... They are talking all these religious subject matters. So Vasudeva was going around the house and he was hearing these things, ”What are these people talking? About tooth, about marriage.. it’s all about some material mundane things.” He got so angry and he came out of the house, he walked straight like this and some people who were there said, ”Hey Vasudeva, where are you going?”
”Who will stay in this place, what are they talking? There is nothing about Narayana there, it is all mundane subject matter. I’m going, you tell my father.” Then he walked out and throught the forest he walked alone and then he went to this temple Hudawur ksetra, there was a Narayana Deity there. He prayed there, circumbulated and the things he was doing there, people who came to this temple they saw this small boy: he was paying his obeisances in perfect manner, he was going around, he was looking at the Deity telling some mantras. Everyone was astonished to see this boy. There was a small crowd behind him and from there he went to another place. There was a Siva temple there also, he went there but he was chanting slokas for Vishnu. But someone came in there and said, ”My dear son, maybe you don’t know this is Lord Siva’s temple.” He said, ”My dear father, you don’t know this is Lord Vishnu’s temple.” He said, ”This boy is speakind back like this. Whose son are you?” ”I’m Madyageha’s son.” ”Oho, you are that ghostly son, now how do you say this is Vishnu ksetra?”
”You look in there, what is that?” They all looked, there was a Siva linga, ”There is a Siva linga in there.” ”Oh, what is that? Who is that person?” ”Lord Siva.” ”Who is the lord of Lord Siva?” ”Lord Siva. Lord Siva is bhuvanesvara, he is only Bhuvanesvara but there are many bhuvanas.” ”Who is the lord of all buvanas?” He started his arguenemts like that. Some of them didn’t mind because of child’s arguing but he was talking about some special subject matter. There were hundreds of people around standing and he is standing there telling, ”No, no, Vishnu is the Supreme, Siva is secondary...” Finally they gave him sweets, they took him on their sholder, they didn’t mind. Some of them were dvaitis too, but they were thinking: this is first class, this is good fun. Then he went to Udupi temple and behind him is a crowd already, by that time Madyageha’s wife she looked for her son because every half hour she has to feed him with milk. There is no more sound, ”Hungry! Hungry!” She felt very bored, ”Where’s my son? He’s not telling: hungry.”
Then they looked for him and he’s not there. Then they asked and they said, ”He went into the forest.” Madyageha thought: I have to protect him. What happens if the advaitis see him? They will kill him. So quickly the festive mood chaged into a mood of anxiety. They went to Purahu and they heard that he was there and that he went to Bonaje. From Bonaje they went to Udupi and they say an Anantasesvara temple and there were thousands of people behind this boy. He was standing there explaining how God has got quality. He is speaking all this and they are all standing there and some vaishnavas they are crying, they are having tears in their eyes. They are telling, ”He has come, he has come to deliver us. Here is that person, we heard in this temple that Mukhyapran is coming. Here is that Mukhyapran otherwise how can this baby speak like that?” They are already worshiping him like anything. Madyageha came and he was telling, ”Move, move! He is my son!” And they said, ”He is also our son. It is my son too, we all feel like that. Only you can feel like that?” He said, ”No, no, no. He IS my son.” So then they said, ”We all feel like that.” And they won’t let go so he started begging, ”Please let me go, he is my son. He’s name is Vasudeva, I am his father.” ”We all feel like his father. Finally he is speaking the Absolute Truth, you stand here, we are already before you...” Then Madyageha didn’t know what to do, so he took his chaddor and he was waiving it like this. As soon as Vasudeva saw this chaddor he stopped talking and he said, ”I am hungry!” Madyageha took him on his sholder and said, ”As long as you are hungry I can tell everyone that I’m your father.” Then they brought so many sweets and offerings and he sat down there and everybody watched what he is doing. Normally he is speaking but he is eating so much and they have never seen anyone eat so much food. He was sitting there eating all that. Then he said, ”Oh, now I am half stomach full. Now we can go back and I will drink some milk.” Then he was holding his father’s hand, he was going and telling everyone, ”See you later next festival.” They were all wandering: what is this boy? What is he doing at home, he should be now going out and some of the people were talking, ”He shold be taking sannyasa and he should be preaching.” And on the way slowly he was pinching his father’s finger, father said, ”What do you want? You wait until we reach home, you can have some food.” He said, ”no, no. What is sannyasa?” So he said, ”Sannyasa? Sannyasa is... sannyasa is... Sannyasa is a kind of fruit, it is not available here.” So he said, ”Oh, that is a fruit. So I am only having root now. So from the root stage I have to go to the fruit stage. So someday I will take sannyasa.” Then he said, ”Don’t speak like this, we have nobody except you. You are the only son.” He said, ”Even me you cannot feed, why do you need another son?” Then the father took him and said, ”My dear son, I’m begging from you let us have another son then you can go.” ”All right. When another son is born, you give me permission then I can go.” ”Where will you go?” ”To take sannyasa, the fruit.” Madyageha didn’t know what to say, it was so dangerous to talk anything in front of this boy. Anyway for that time he took him home. The father was once giving a Bhagavatam class and he was describing tenth canto, in the tenth canto he was describing the garlands. There is one particular verse describing the likucha tree, the word likucha was there. Father didn’t know the meaning. So he mentioned all other words and he skipped that one, and he went to the next word. Anyway some old ladies and a few villagers, they didn’t mind. Vasudeva way playing outside, he was playing with mud and he was making castle but his mind was in the Bhagavatam lecture. When he skipped that he said, ”No, no, no. This is not proper. You are cheating. You are a brahmin, why are you cheating?” So Madyageha said, ”Who is that? Who is that?” They said, ”Your son from outside, he is talking to you. What did you do? Why did yo cheat him?” Then Madhva came in and said, ”All of you should understand my father is a big cheater, he is cheating you.” The father said, ”What did I cheat them, why are you speaking like this?” He got up, ”Don’t get angry, so many trees were there. You explained all the trees except for one. Why didn’t you explain likucha tree?” He kept quiet: this is Supersoul, this is Paramatma. How is it possible that he is sitting there playing and he is explaining what I am speaking? Then he took him on his sholder and said, ”Well, you explain this.” ”What is there to explain, this is lemon tree. You all know the lemon tree but my father doesn’t know the lemon tree, not only doesn’t he know lemon tree - he doesn’t know the four orders of life. You ask him what is sannyasa, he will say it is a fruit.” He got up, put his chaddor on his sholder and said, ”No more Bhagavatam for today.” So in this way Vasudeva was keeping on doing his pastime.
Once he went out and his mother was bussy working, he was climbing on this rope and he saw this big snake coming in there. All his friends disappeare, they ran away and some went to his mother and said, ”Snake is there, Vasudeva is in front of the snake.” The mother came around, called all the villagers. They were all coming, the snake is coiling around the body of Vasudeva and he is already biting him. Three times he has already bitten on him and they are seeing it and immediately she fainted. Then Madyageha was outside the village, he was not there. He went for some class, he was giving some Bhagavatam lecture. Nobody knew what to do, they all prayed to the Durga temple - there was a Durga temple on the road. They are all praying, ”Please save Vasudeva.” When Vasudeva heard this, he was holding his head out like this and he said, ”Who is saving Vasudeva? He is going to save me?” They said, ”You are bitten by a snake, poison will go to your head.”
He said, ”No, no, no. Poison cannot do anything to me, it is not possible.” They got out of the coils and he stept on the snake, he smashed it and he was hitting on the head like anything and he spit every drop of poison in the body. Then he threw the snake just like it was a rope and he said, ”Only this snake is a rope, all other ropes they are talking about will beat me in the Brahma Sutra commentary.” Nobody understood what he said, the villagers didn’t know what he was talking about. All the time he was talking about Brahma Sutra. So he came back and one day he told his father, ”I can’t be educated like this.”
He said, ”What! You are uneducted? You have enough education to give me trouble, you don’t need any more education.” He said, ”No, no, no. I have to get some education and education means philosophy, so I will go and I will learn from Acyta Prakas.” And Madyageha said, ”Poor Acytananda Prakas, sixty year old man. He is a nice sadhu, why are you going to trouble him?” He said, ”No, no, no. I will go there.” So the boy went there. Acyutandaprakas is a very old saint, he is a vaishnava but he is in the line of impersonalist sannyasa. His guru was a big impersonalist peracher. At the time of leaving his body, his guru called him, ”Acyutaprakasa, I have to leave now. You come here.” He told him in his ears, ”All the time we are thinking that we are brahman. Somehow we have been covered by illusion and by studying there and discussing and thinking ’I am braman’ how one day we will become brahman? But I tell you ten generations have been before me in this disciplic succe ssion, none of these gurus have become brahman.. I am telling you also, I am not becoming brahman, I am dying. So at least before you die, you try to understand is this Brahman actually.” He gave him his last instruction and he died. So Acytaprakasa from that time was looking. He had a big book called Istasidhi by Vimuktatma, this was a big impersonalist commentary and philosophy. He would read in that book, he would go: ’no one became brahman, how is that possible. This is absurd.’ He would take, ”This, that page is nonsense.” He would take that page but then he doesn’t know what to do. He himself didn’t know what to do, so anyway he would take that. He would put tilak, go to the temple and he would always chant the name of Krishna and he was praying: Please, before I leave this body You should show me what is Brahman. One day after circumbulating the Siva deity in the temple he came in there and said, ”Oh my Lord, You know what is Brahman. You wrote this commentary and it is confusing and we don’t understand it. You have made it in such a way that nobody can understand. Please, at least for me, I am very humbly requesting You. Just one sannyasi. Just me only. Tell me what is this Brahman.” Then he turned around and he saw this shinning boy standing and he looked at him and said, ”I will tell you.” Usually children come to the Math, he gives them some sugar cane. So he went there opened his bag and he was taking out sugar cane. Then Madhva came to him adn said, ”No, no, no. I didn’t come here to get sugar cane. I came here to get an explanation of what is Brahman.” Then he said, ”But you were telling me that you will tell me. Someone should tell.” ”It doesn’t matter as long as we know what is brahman then the problem is solved. But accept me as your student.” So Acytaprakas said, ”Yes, you can stay with me.”
Next morning came Madyageha Batta, with tears in his eyes he said, ”Acytaprakasa, you have to do this to my family? What wrong I did? I have my only son and already he is known that he is ghostly, hounted. Now you are taking him, now you are going to make him into a monk. All you monks come here telling: aham brahmasmi, I have not seen any recent. Why are you taking my son?” And he was so upset, Acyta Prakas said, ”Oh, I haven’t done anything. I was praying to the Lord: tell me what is brahman. Your son came and said: I will tell. Someone has to tell what is Brahman. I am 65 years old, my guru told me: I do not understand what it is, and I don’t want to die like him.” ”You will teach to him, something will happen and he will go away from me. Why you are destroying my family?” So Acytaprakasa said, ”No, no. He will stay here. I will not change his order unless you give permission. I promise to you.” So Vasudeva said, ”I will not take any order unless my father gives permission.” So then he looked at his father, ”Now you will go back.” So he said, ”No, no. You come and get permission from your mother.” Then Vasudeva came, he told his mother, ”I am studying there, whenever I am hungry I will run here. Don’t worry.” Then he said, ” By that time you will get another son, then we can discuss the future.” By the time he was studying in Acyta Prakasa’s math, Acytaprakas will give some explanations regarding Brahman and it’s nonqualified situation and immediately this Vasudeva will do some kind of vadmad, either he would sneeze loudly so then Acytaprakas would say, ”This is vey inauspitious.” Madhava would say, ”It is not as inauspitious as thinking Brahman has no qualifications.” Then Acytaprakas would say, ”Then you come here and give explanation.” ”No, how can I sit there? I will sit here and give explanation. Explanations I will give.” Then he would explain that Brahman is full of quality, ”You cannot say that he is not qualified.” And Acytaprakas loved this, he was so happy because he thought that someone should explain these things. Which ever verses were confusing for him, only those verses he would teach because he knew that: as soon as I open my muth Madhva will close my mouth. He would just start explaining and he was in ecstasy. He was so skinny when Madhva joined the math and because of his happiness he became five times his size and no one could understand: now Acytaprakas at his old age with one handfull of boiled rice in the morning is growing fatter and fatter and his cheeks are growing out, and he is so happy. He is more happy than ever. In the mean time another child was born to Madyageha Batta so Madhva carya went there and told his father, ”Now he is your son, now you have somebody to cry in your house for hunger. Now I will go and you give me permission.” So at the age of twelve he came to Acyta Prakas and he took sannyas. Acytaprakas gave him sannyas and the name Purnaprajna, prajna means conscious and purna means complete: completely conscious. He gave him sannyasa. After taking the stick, taking his ceremonious bath he came inside the math and the first thing Acytaprakas told him, ”You should study Istasiti now.” So Madhva said, ”Yes.” So these serious students were there, opened the book and they read the first verse. Madva said, ”Stop there.” and then for for four days he gave 32 defects of the first verse. This book has 96000 verses, this was the first verse. Madhva gave 32 mistakes in this verse; for four days constant, morning till noon arotik, till evening darsan is over, then till night. Madhva was speaking constantly, constantly like this. Acyutaprakas was sitting there, he was so amazed. He was just thinking: this person knows a little bit now, as soon as he gave him the stick... Then he was holding the stick and he was sitting there and he was pouring out the philosopy of dvaita and Acyutaprakas was in ecstasy. After the fifth day when he explained those 32 mistakes Acyutaprakas himself got up and said, ”Now you have to argue with me.” Then Vasudeva said, ”A disciple never argues with the guru, but a vaishnava argues with illusion. I will argue with the illusion which is around you. You speak.” He was looking at Acyutaprakasa’s eyes like that and he lifted his hand and he showed that it was two, he said, ”On this subject don’t ask any other questions that I can answer. This don’t ask.” Then all the doubts on Istasiti were all removed and Acytaprakas fell at Madhva’s feet and he took him on his sholder, and in that 68 years old, he went around the temple with Madhva on his sholder and he was dancing and he said, ”Here is the dasarapam, here is the person who will write the commentary. I have no problems. All the gurus in this line are delivered because he knows what is Brahman.” Everyone was astonished and after he came back from this procession, he kept him on the Vedanta peta which was the seat occupied only by the acaryas from that line. He kept him there and then he sat down closing his mouth with his fingers then he said, ”I am your disciple. You teach me what is Brahman.” At that very minute two processions came to the math, one was a Vaisesika philosopher and another was a Buddhist. These two came with their respective symbols. They came and they announced: we came to see Acytaprakas. So Acytaprakas called them in then he said that I am a student now, I am no more the Vedanta Acarya. The Vedanta Acarya is my student, his name is Purnaprajna. You argue with him.” Just at that time it was going to be sunset so the Buddhist said, ”We will start tomorrow.” Then Purnaprajna said, ”No, today, this moment. You make your arguement.” He said, ”Don’t waste your time, you sit here and you make your arguement.” They started the arguement, what happened we will see. Hare Krishna!
They didn’t know that they were putting their hand into the mouth of a lion, though they thought that this lion was half a sleep. When the lion is half a sleep sometimes a rabbit or some insignificant animal tries to put the hand inside the lion’s mouth and then tells everybody, ”Look, my hand is inside the lion’s mouth”. But what happens is that the lion then wakes up and then you know what happens. So Purnaprajna who had just adorned the seat of a Vedanta acarya was like a half meditating lion. He was just on that seat. That very day these two goats came, one was known as Buddhisagara because he was very intelligent, ocean of intelligence and Vadisimha means a lion in arguement. So they propessed their buddhist and vaisesical philosophy. They were proposing different angles of arguement, especially Vadisimha. Every single thing he spoke, 18 different ways of arguing it so that finally nobody knows what is going on. This vaisesika, you say so many things and then you don’t know where you started so nobody knows what’s going on. But Madhvacarya because his great remembarance he took all those coins and he broke them to pieces and he established the supremacy and personality of Shri Krishna. Then Buddhisagara said, ”We will continu our arguements tomorrow because this is the hour of ghosts, it is midnight. Now we should stop. Vedic principles do not allow to discuss these things at midnight.” So they took shelter of Vedic principles. Though Buddhisagara was always saying, ”There is no Veda.” He took shelter of Veda. Whenever it is not pleasing to your senses you can reject, whenever you like you accept everything, whenever you don’t like you reject all that and for rejecting you use some arguements. In this way you can always be happy. This is the foolish conception. So Madhvacarya said, ”Why tomorrow?” Again he ended the conversation the same way, ”Why tomorrow? You have any arguements? You speak now otherwise I will consider you are not fit to be treated as mail persons, you are not men.” And they left to their staying place. In the middle of the night they packed up and they fled. In the morning when people came to hear the arguements of vaisesika, buddha against vaishnava there was only vaishnava. They were gone. So all the people said, ”Purnaprajna, you are successful. Why they ran away? Because they have no arguements. They are defeated, they have accepted it.” But they left a palm leaf, somebody brought it, ”No, no! Don’t think they ran away, here, this message for Purnaprajna.” Purnaprajna took it. It was written there, ”If you are refuting the other commentary, if you are refuting commentaries of others and opinions of others why don’t you give your own opinion on Vedanta?” They were challenging him: why don’t you yourself write a commentary? So he gave it to Acytaprakasa, Acyutaprakasa took that leaf, he said, ”I had always been thinking about that. Every time they say something you say: no, wrong, wrong, wrong. You always say it is wrong but why don’t you say what is right. What is the right way of aproach. You must write a commentary on Brahma Sutra.” So immediately that very moment Madhvacarya took his book and started writing: Gita Bhasya, commentary on the Bhagavad-gita. He said, ”This is the basic, this is the alphabet. Bhagavad-gita is alphabet. If one doesn’t know know a,b,c,d how can he ever discuss poetry and prose?” So he said, ”I will write a commentary on the Gita.” He started that and Acyutaprakasa together with Madhvacarya took a South Indian tour. So he went to Trivendram, Padmanabha Swami temple and in Karola he met hundreds of impersonal pandits and he argued with them. He defeated them. Every time they would bring up a subject matter he would explain it and now he started saying also, not just why it was wrong he started saying what is the right conception of Brahma Sutras. So already he was explaining many Brahma Sutras during his tour and these advaitis they became so captured by his explanations. From village to village, it was like a padayatra program. He goes to one village and then more people join him. In this way by the time he reached Ananatasaina in Trivendra he had more than a thousand impersonalists who have given up, who are following him. And every day reading his books, his discioples were carrying volumes and volumes of books of Madhvacarya and they are all studying it and they are all happy following it. Some of them are half way through accepting, still they liked him somehow or other. Every day they would come there, sit down and listen to him and in their mind they would have so many objections but they still followed him. From Trivendrama he went to Kanya kumari, then he went to Ramesvara and in Ramesvara he stayed for four months. He did caturmasya in there and during that time he exibited his wonderful authority over scriptures. He mentioned that Vedas have three different meanings, he said Mahabharata has ten different meanings, sahastra nams - the thousands names of Vishnu has also a hundred different meanings. So then one Batta, he was a vaishnava, got up and said, ”Let us hear your different meanings of Vishnu sahastra nam.” So then Madhvacarya said, ”Are you ready?” And he said, ”Yes.” And he started, he started with the first verse and he took that word vismvam and he went for nine days, and he was still going to explain more and these panditas they lifted their hand and said, ” Surrender! Surrender! We have to surrender to your knowledge. There is nothing that you don’t know. You are purnaprajna, you know everything. You have complete knowledge, full consciousness.” And they suggested, ”Now, please stop. Let us digest these meanings first.” Just one word he explained and then he also used to recite Vedas in proper meter so perfectly that this was the pride of these advaitic scholars that they were Vedic, that they could chant Vedas. But they saw Madhvacarya chanting Vedas and they didn’t know what to do. Because they never, ever heard such savra sudha, such pure tune of the meter. Just by pronouncing the meter he gave the meaning. One could understand the meaning simply by his pronounciation. This is the technical aspect, but just by the svara, the meaning is denoted. So one can never misunderstand jiva to be God. Simply by reciting the Vedic smrtis he made them understand that living entity is different from God. And some of them did not even have to wait for his commentary, simply by his recitation they knew: this is what he is talking about. In this way it was a very successful tour. Then he came back to Udupi and he got permission from Acyutaprakasa to go to North Indian tour, he wanted to go to Badrinat. So after travelling through many holy places, he came with his disciples to Badri. This Badri at that time and Badri now are also..., again we should know it was not that easy to reach Badrinat. There was no motor service going every 20 min., you had to walk. On the right hand side of Badrinat you had to walk through the path which is only this much. Finally when he reached Badri he stayed there in a place which is known as Anantasrama. He stayed there, he comleted this bhasya and his disciple Satyatirta was writing it. Madhvacarya observed maun during that time, that means he didn’t talk to anybody except for dictating his books. Then he proved that silence was, he was taking this custom of maun vrata and all the brahmins there, they were telling, ”What is this? This is maun vrata, but still you are talking?” But he won’t give any explanation he will only talk his subject matter. Then the disciples explained to them: silence means glorifying the Supreme Lord, this is actual silence. So observing this mauna vrata he could find some time to dictate his books. Then when that was completed he took it to Badranarayana and he offered the book. So the Deity spoke to him and said, ”Please, chant the first verse of your book.” So he chanted that first verse and in that verse he said that the mercy of the Supreme Lord has come in the form of Bhagavad-gita and to my capacity I have explained, tryied to explain this. So immediately Narayana made His objection, He said, ”No, I don’t approve of this, this is wrong.” Then Madhva stood there with his book, he was thinking: ”What is this? This is the first verse and this has got defect, so what about the rest of the book?” And he was thinking at that time Narayana spoke to him again, He said, ”You should change that word to sakita - according to my capacity, you have to change that into lesata, that means a little bit I have explainted. In other words more is known to me but a little bit I have revealed.” So he said, ”This is my correction, the rest of the book is approved by Me. Don’t say according to your capacity you have explained.” Then Narayana said, ”If you explained scripture according to your capacity even I would have to think twice to understand it. Because of my aspect of supremacy, I don’t think very much. I always think about the helpless position of the living entities so that I can explain very nicely. But about My supremacy I don’t think many times. What is the use of Me thinking of My supremacy. But you have thought over it so much that if you explain I will myself be wondering: ”Am I that supreme? Am I that beautiful?” Like Krishna once He looked at his own reflection then He was wondering I am that beautiful. This is very good. So He was wondering at his own beauty. Krishna in Dvaraka, He heard of Uddhava the pastimes of Vrajendrananda and Krishna then He said, ”I am very attracted to this adolescent boy, this young boy. I am so attracted to Him. When will that time come in my life when I will be able to have a glimps at this beautiful Vrajendranandana?” Who was saying this? Krishna in Dvaraka was saying this. So in the same way Narayana told Madhvacarya that about My supremacy you know better than Me. So don’t say saktita, say lesata: that little bit I have revealed because if I reveal any more then I won’t have any audience. In that way He corrected that verse. Then he told Satyatirta that, ”You stay behind and I am going.” So Satyatirta was always behind him. So Madhvacarya made a plan, once he sent him to get some flowers and quickly he took a palm leaf and wrote some verse and left it there. Satyatirta came back and then he was looking for his guru and he is not there. Then he took this leaf and he was reading it, it mentioned that there is no other truth higher than Vishnu and it said: ”There is no other evidence higher than Veda, there is no other explanation higher than Mine and there is no other place higher than Uttarabadri,” and he said,” this man is going there”, he mentioned about himself,” this man is going there whether he will attain the mission or not, it is only known by the Supreme Lord. If he ever comes back then all of you should wait for him and no one should follow me.” Then Satyatirta was reading it and he took a different meaning for the last sentence. Because it wasn’t addressed to him, it said no one should follow, so he said, ”I should follow, no one else should follow.” Then he was himself making it in the mind, I am not breaking the instruction of my guru because it is not addressed to me, it doesn’t say: you or anybody else. It said no one else, no one should follow, so no one should follow I can follow. Then he started crying: ”Gurudev! Gurudev!” And he was running behind, by that time Madhvacarya was already gone so further and he was running behind him. Madhvacarya suddenly he would run from one peak to another peak and in between were these ice glacers and Satyatirta came there and it was all he could do because they were 60 miles broad thick pieces of ice underneath this Ganges and they were moving like this and he saw him. He kept going on top of the other peak. Then he was shouting and he looked back, he couldn’t go back either. Somehow by looking at Madhva he kept going and now he looked back and he couldn’t go back, he couldn’t go further and he is already going away. So with folded hands he said, ”Save me!” Madhvacarya looked back and way down there he saw this small thing, ”Who is that? Oh, that is Satyatirta.” He said, ”I told them not to come.” Then immediately he said, ”I told that there are three meanings for everything. He has taken another meaning and he has come. I must have told him you should only take my meaning.” Then he took his hand and he blew, the next moment Satyatirta was back in Badrinat. He fell and other devotees were sitting there and they saw this figure falling. Then they cought hold of him, he fell unconscious and it took so long for him to get back to normal. Then they asked, ”What happened? What happened?” ”He blew and I was here.” Then Madhvacrya continued. He went to Udrabadrinat where Vyasadeva is still staying. That is where Vyasadeva’s asram is. He saw Vyasadeva seated on the altar and there are so many rsis. All the rsis mentioned in the Vedic scriptures were present there. Vyasadeva was seated with his legs crossed like this and with a piece of cloth tied around his back to his legs in a yoga pose and as soon as he saw Madhva he called him closer. Among the crowd of thousand celestial rsis Madhva walked forward. They are all waiting for one minute’s conversation with Vyasadeva because who else can give another conclusion except Vyasadeva. He is the source, he is the ultimate, he is the Supreme Lord. Everybody was waiting there and Madhvacarya was given special preferrence, special darsan. Like in Tirupati, when you go they give special darsan 25 minutes. This was a special darsan so he went further then Vyasadeva asked him to sit next to him, then he said, ”I want to hear your Gita Bhasya.” There is no formal introduction there things were not necessary. He immediately opened his book, then he started reading it. Then Vy asadeva was so happy and in some places he made some corrections, he said, ”Add this sentance... Oh, this is very nice. You should speak something more about this. Why didn’t you mention this thing here?” In this way they were in one wave length and all the rsis there they were listening and telling, ”Wonderful, wonderful!” And they decided: we have to take birth, we should leave Surabadrinat. We should appear in human form and somehow or other get connected to Madhvacarya and read this Gita. In this way they made discussion in their mind, too quick a discussion for them to understand. After that Vyasadeva said, ”I approve of your commentary. You preach on this commentary. Now you should write on the actual meaning, actual context of the Mahabharata.” There is so much speculation on Mahabharata, then he told him, ”You know how I visualise Mahabharata because it was composed by me but there are so many different texts around, so when you go down you should check all of those different scripts and you should establish which one was originally established by me. This is one of your jobs. Then you write a commentary which will be called:’The establishment of the context of Mahabharata’.” Then he told the rsis, ”Now you continue reading the book and I have to take Madhvacarya, we have some confidential meeting.” Then he put his hand around the sholder of Madhvacarya and he was taking him into the forest and everybody was thinking: what are they going to do? But no one was allowed to go. So they climbed and they came to another peak, these are unknown areas to human beings and there was Naranarayana. He took him to Narayana personally, then he handed him over to Narayana and he said, ”Here is my disciple, now You give him instruction.” Then Vyasadeva also explained different incarnations, 24 incarnations, in front of Narayana and Madhvacarya heard all that. Then Narayana told him, ”You should write a commentary on Shrimad Bhagavatam too. This should be the top most work, it should be the great challenge for you. I would help you simultaneously, Vedavyasa will also help you. He would be helping you through instruction and I would personally be present and I will hear your commentary.” After this he got blessings from Narayana and Vedavyasa and he came back. While touring back he had many successful arguements on the way with different pandits. Then he went to Soban Bhatta, Soban Bhatta was on the bank of Godaveri river and they had a long debate. Finally Soban Bhatta surrendered to Madhvacarya and he was given the name Padmanabhatirta, he was given sannyasa. In his line comes Jayatirta, a great vaishnava preacher. In that line comes Nyana sindhu, Vyasatirta and Laksmipati’s disciple is Madavendrapuri. Madavendrapuri’s disciple is Isvarapuri and Isvarapuri’s disciple is the Supreme Lord, Chaitanya Mahaprabhu. When Mahdvacarya came back to Udupi he performed some sacrifices without killing animals. Then one day while he was sitting, chanting his evening japa a boat was coming. There was a big storm and this boat could not find shelter and they didn’t know.. Sailors were looking for some sign where is the bank of the ocean and Madhvacarya took his chaddor and he waved it; not only he waved it, he was breathing in heavily and the boat came. It reached and the sailors didn’t know, ”That big storm, how did we escape?” So they came there, touched his feet,”We don’t know, this is beyond science... how you have saved us. So please ask for something, we want to give you some service.” Then Madhvacarya said, ”See that big load of gopicandan you have on your boat, I want that.” They said, ”This? We have pearls, diamonds, gold.. you only want this mud?” ”See we put mud on our body, we don’t put any gold ornaments and I am not wearing any diamonds. I am only wearing Tulasi mala. Wearing Tulasi beads is a vaishnava sign, then covering Tulasi with gold is materialistic sign. Finding different jewles for the birth day and adding them between tulasi beads is Vedic nonsense.” Just on this side we have to say this when we discuss Madhvacarya’s story because Madhvacarya said, ”I have no other ornaments, I am decorated with tulasi, I am decorated with gopicandan. These are the only ornaments of a vaishnava.” Then the wive bought you birth star jewel and then inbetween you put some tulasi, that means you are having one leg on the shore and one leg on the boat, depending on the planets on one side, on the other side depending on tulasi. This finally derives, mathematical calculation comes: we are offending tulasi because if we don’t understand that tulasi is bestower of devotional service then why we put other things around tulasi. Tulasi is the most valuble ornament, we don’t need gold to beautify tulasi. Gold is yellow stool and you simply put this yellow stool around tulasi, it doesn’t decorate tulasi - it actually offends tulasi. Vaishnava’s decoration is tulasimala and nothing else. We don’t need any other ornaments, it is not necessary. It is a waste of time and slowly, slowly this karma and jnana will get into the head, then we will be finished. Twleve tilaks and tulasi beads, shaved head, clean shaved head and shaved face, this is ISKCON society and that is what pleases all these acaryas. Because it pleases this acarya, once it pleases him it pleases all the other acaryas. If you please Prabhupada you have pleased everyone because you please Krishna. So this Vedic nonsense people should contemplate about.. don’t take shelter of different things, take shelter of hare krishna, hare krishna, krishna krishna, hare hare, hare rama, hare rama, rama rama, hare hare. There is nothing else we need, these 16 syllables are enough. These 16 syllables will save us. And gold, diamond these are not meant for us, especially not for brahmacaris. Our position is trnad api sunicena, he said, ”Only gopicandan that is all we want.” But the sailor was, he couldn’t understand: this sadhu is not very intelligent, I am giving him mounds of gold he is rejecting it and taking some clay, and he said, ”But there is one problem, I am keeping this mud for balanceing the boat and I have only 6 sailors with me now and it is very heavy to lift it.” Madhvacarya said, ”Lifting? Leave it to me, are you giving?” He said, ”Yes, I am giving!” Madhvacarya came there and he put one hand under, all the sailors were laughing: what is this man trying to do? This big piece of clay, then he’s putting his hand inside, next moment they saw he was lifting it just like that and from there he took a leap from the boat to the bank. At that time the Devas said, ”It happened again! It happened again! He leaped! He leaped! He leaped with the mountain.” And they were showering flowers on him because already he has done that once, he was taking Sanjivani mountain and he was lifting from the Himalayas to save Laksman. Now to save those people who are followers of Laksman he again took this big gopicandan, then he leaped against the bank of the ocean, then he came in there and he took this. Then he carried it from there like Hanuman because he was carrying this big clay rock and he was walking like this, he was very happily carrying it. Then he brought it to the tank which was there and then he put this clay in the tank. When he put this clay in the tank it broke into two pieces and from inside came out a deity of Krishna. This deity was holding the churning rod in His hand and He had the rope that goes around the churning rod around His waste and it was held in the other hand and he was having the other hand like this and He was holding the churning rod. Then immediately Acyutaprakasa he was so happy, he said, ”Not only you have revieled what to do, now you have revieled this Krishna deity. Now you tell us what we should do.” So Madhvacarya said, ” You should worship Him.” But they installed that deity in Udupi, even today if you go to Udupi you can have darsan of this deity - Udupi Shri Krishna. This was a great work done by Madhvacarya. These deities were originally worshiped in Dvaraka, in Ruknimidevi’s house. Before that these deities came, this is great secret, even the Madhva’s do not know about this and you may ask me how do I know? I am not a Madhva. This is simple logic, this deity was originally, originally from Vrndavan. It was worshiped by the gopis. Madhvacarya confirmed this in his commentary, he mentions about that form of Krishna which was glorified by the gopis, in this way he hides the secret which was glorified by the gopis which was delivered to the devotee. If you put two plus two together you get the answer. Originally it coems from Vrndavan, from Vrndavan it went to Dvaraka and after Krishna’s disappearance there was a disolution there, a partial disollution and Dvaraka was submerged in water. At that time this Deity was floating in the water, Uddhava somehow or other he saw this deity and he made it possible that it will reach Auranga, a forest which was also known as Urdaranya and in Urdaranya this deity was worshiped for so long and somehow or other that place was covered with mud by gopichandan and then these sailors went there and they caught some big rock from the big mountain and they took one piece and in this way Krishna reached Udupi. This is the story of Udupi Krishna. Then again Madhvacarya took another tour, second tour to north India. While he was going like that there was a king who was digging a big pond, social service, making big ponds for the service of pilgrims. He had made a rule that anybody who comes here should also help in digging this pond. So Madhvacarya and his disciples were going that way and the soldiers stopped them, ”Anybody who goes, has to help us digging this pond.” Then he said, ”Who is doing this work?” He said, ”Oh this is this king. His name is Isvaradeva” So he said, ”Oh, that’s very interesting.” So he came in there and he saw Isvaradeva sitting with so many pillows and he was being fanned by people. So Madhvacarya said, ”Anybody who comes this way should dig this pond, but have you ever touched at least one place? You have been here so long, you are the founder of this mission.” Then he immediately got up and touched his feet and said,”I will also do it.” So he got up tied his dhoti and he took something and started coming with it. Madhvacarya also tied his dhoti, all of his disciples were fired up to dig the pond, so Madhvacarya said, ”Come, come with me.” He was walking down because they already dug so much and all the water has come and he was running down the valles and the king was telling, ”Slowly, slowly this is too fast. I can’t do it.” Madhvacarya said, ”Yes, follow me! Yes, follow me.” Then they went to one spot, so they were standing there, then he told Isvaradeva, ”All right, now I am going to stop.” Then he said: om krishnaya namah, and he made one hole and the water came out. Then he said, ”You don’t have to dig anymore. You just make steps for this pond.” And he left, the king was so happy. After that they were crossing through this area and the Muslem rulers were there. So the Muslem rulers made a rule that no brahmin can cross the Ganges and come this side. That side for brahmins, this side for mlecchas, they made a rule. Then he was there asking the boatman, ”Will you please cross me across the river.” And he said, ”Cross you across the river? You are a brahmin, become a Muslem and we will carry you.” Then Madhvacarya said, ”Oh, you won’t give me the boat? It’s all right we can walk.” So he told his disciples, ”Catch hold of my cloth.” Satyatirta was holding, somebody was holding his cloth, and somebody was holding his cloth like children play the train play. They were holding each other’s chaddor and Madhvacarya walked across the Ganges. Then they all walked on the Ganges. Then the Muslem king who was there, was looking and he saw these people walking on the Ganges. He fainted many times and he was shouting, ”Allah! Allah! Allah!” Madhvacarya came, then they were thinking: now what is going to happen, this king is so antagonistic he doesn’t like the brahmin. When Madhvacarya came in there he looked at him, he started speaking in Persian, and all the disciples were, ”What is he saying? What is he saying?” And he was telling, ”Whal, whewat, whak..” And then he was answering, ” whal, whak..” After six minutes of talking with them the king touched his feet. Then Madhvacarya took his big clay ball of tilak and he put on his face, then he said, ”Vaishnava das” Then the king said, ”Only brahmins can come to this side, no Muslems.” In this way Madhvacarya successfully reached Badrinat again and this time also he told everyone, ”Satyatirta, you and everyone should stay back. I am going.” So he climbed up, he went to Uttarabadri and then he mentioned to Vyasadeva what he has done during this time and he also showed his commentary on Brahma Sutra and he accepted it without any corrections. There was not one addition, no delition, no comment nothing. It was only, ”Aha, aha, aha, aha!” All the time he was doing ahakara, ahakara. Everyday he stayed it was a louder ahakara, then finally Vyasadeva jumped in ecstasy and he was dancing. Then he said, ”This is wonderful! This is wonderful! That is what I actually meant by Brahma Sutras and you have established this.” Then Vyasadeva gave him 12 deities which were personally worshiped by him when he was down and one deity was Nrsimhadeva. This Nrsimhadeva was a very ferotious hollogram so he was always kept inside a samputa, inside a box tightly closed. He gave that to him and said, ”You establish this deity.” So if you go two hours distance from Mangalo this is Subrahmanya ksetra where this Nrsimhadeva deity is there and in the line of Madhvacarya one of the acaryas does this worship of this deity. He came back through Delhi, Hastinapura then he went to Ekacakra. Ekacakra where Bhima with his brothers stayed for a long time as brahmins and Bima has established a Nrsimhadeva deity there. So Madhvacarya went there, revealed teh temple and established pancaratric worship. Then he came through Vindhya and through Jagannath puri, then he came through Andra and he went a little more down southwards through Goa and he came back to Uddipi. In this way two great tours Madhvacarya did, within this time he completed commentary on Gita and Shrimad Bhagavatam. He also wrote ten commentaries, different commentaries on Upanisads. Then he also wrote Tantrasara, he wrote ten prakarnas, then different establish- ments of truth among which the most glorious is Vishnutattva niranya, establishing Vishnu as the Supreme Lord and establishing Vishnu as a person full of qualities. This is a great work. While he was doing all this these advaitis they became very disturbed especially from Shringeri. Shringeri is one of the four places established by Sankaracarya. And the swamijis there, they became very upset. Because of the successful tour twice to North India they thought that this is not fair, we have to go and make arguements with him. So they sent Kundarikapuri who was one of the big swamijis of the math and another Padmatirta who is a big pandit. He was a logician and this man was a philosopher so both of them combined together and they came. Then after arguing for three days they ran away in the night. Then they went there and they had a big conference, they said, ”We have to do something, his strength is this big library he has. All his manuscripts, all his books and he goes on writing books. Now we have to do something about this.” So they made a plan and they bribed some people and while Madhvacarya was away attending a festival they stole all the books, books disappeared. So when Madhvacarya came back from the festival he wanted to reffer to one particular manuscript and then he found everything is gone, ”Oh, all right I know what to do.” So he took some of his disciples, he went to the king who was the king of that area? Jayasimha. He went to Jayasimha and he said to him, Jayasimha recieved him and bathed his feet and Mahdvacarya said, ”Don’t try to cheat me like this, if you really want to help me .. some thieves have taken my library. You have to catch them, you are to punish them and give me my books back. And you should personally become the library protector, it should be under your protection.” Then Jayasimha got the army together then he got around. Somehow he got a lead to Shringeri so he went in there and he called the swami, he said, ”I give you six minutes, you give me the books.” ”Which books?” ”Mahdva’s books.” ”We don’t know anything.” ”We don’t know and we know is the same because that is your philosophy. We don’t know that means we know! But you should know one thing that these spears and arrows they can also kill swamijis if necessay so get the books now.” So then they went and they brought the books, they said, ”We are sorry.” He said, ”Don’t ever try to do this again because I am going to be the librarian.” Then he took all the books and he came back. He saw that if one philosophical group has become so afraid of some books these books have something in them. So he told Madhvacarya, ”You please perform caturmasya in my place and every day you explain this.” So Madhvacarya stayed there and he was explaining, after ten days of explanaiton he saw one big pandita among the crowd with a big turban on his head, with so many wonderful pavitras, brahmin. Then Madhvacarya was telling, ”So, the Lord is full of qualities and anyone who thinks He is without qualities he is a monkerd, he is a monkey.” When he said like this, this man who was sitting there head down, he was shaking his head he didn’t want to get that information inside. He was trying to throw it out, then everytime Madhvacarya will” say, ”So the living entity is eternally different from the Supreme Lord..” he would shake his head. Then he started using relly harsh words then he said, ”People who have mala in their head, only they will think that the Brahma Surtas are establishing monism. Not only their body is mala, cit is also mala.” He used really harsh words, at one point this pandita got up and he said: ”How can you say that?” ”Oh, you are there, come here, come here. I’m only looking for you.” So he got him right in front of him, he said, ”All right tell me what is troubling you? You know what I am saying is right but you are not able to accept.” Immediately he fell at his feet and said, ”How do you know this?” ”Because I know that everything is different. Because you think everything is one so you can’t understand what your own problem is. It’s all one now I see it is two so I can see that you also have two. One you accept what I am saying, two you reject what I am saying so you give me the list of those rejections and I will destroy them.” Then point after point, point after point this man was Trivikrama pandita, he was known as Trivikrama pandita - it is a tittle because he has conquered all the panditas. Madhvacarya answered all his questions. Finally Trivikrama said, ”You are Trivikrama, I am akrama, I am amyayi, I am akaima, I am a criminal. You are a real pandit, I am a real criminal.” In this way he was accepted as a disciple. This Trivikrama pandita’s son who was present during this pastime he wrote a biography of Madhvacarya. Then Trivikrama pandita also told Madhvacarya, ”All these subtle arguements you have against these wrong philosophies you should compose them into one book for the benefit of the less intelligent people like me.” Then Madhvacarya decided, ”All right I will do that.” When he reached back to Uddipi he told four of his disciples, they were all sitting in front of him and simultaneously he dictated to all the four, four different chapters of the book. He will dictate the first chapter upto fifth verse to this person, from sixth he would start here from seventh he would start there. This man would be writing second chapter, that man would be writing third chapter the other one would be writing fourth chapter and Madhvacarya would simultaneosly dictate all of that and he would come back to the sixth verse, come back to the twelvth verse and he was not stopping and he said, ”If I stop it will be difficult so you have to sit down and do as much as you can.” Then he went for 18 days dictating and this book was completed, this is known as Anuvyatkyam. It has got all the arguements against all the different philosophies, not just impersonalism all different philosophies. Madhvacarya in his commentary, he has refuted 21 commentators, 21 great commentators of Brahma Sutra. Madhvacarya he refuted their arguements and established his dvaitavad. In this way he went on giving lectures, morning he will get up and after he would take bath, astrologer would tell him what deity there what day it is. He would do morning worship then he would give his lectures until noon, then he will worship the deity. Then he will give prasada and caranamrta to his disciples, after feeding all of them he will take prasadam then he will take rest. After the resting, again he would come back and do another worship of the deity then he would give his grammar classes, language classes. Then he will do the evening worship, then he will go with the procession, after the procession he will come back and dictate his books. After the night late arati, he will sit down and he will answer questions. In this way he would take rest maybe for two hours a day, one hour in the day, one hour in the night and the rest of the time he was just speaking, speaking all the time. If he was not speaking he was establishing deity worship. These two activities he was doing. In this way at the completion of all his work, then he was just explaining. Then at that time in one Magmas, very close to the full moon he was sitting in the Anantasesa temple and he was explaining Brahma Sutra com mentary and he came to one particular explanaiton and he couldn’t go further, he was in ecstasy. He was explaining it in various different ways and people were sitting there and after some time it went above their head, they couldn’t understand. At that time they saw that the Devas were showering flowers from the sky. And so much flowers were showered and Madhvacarya was totally covered by the flowers. They were moving, moving, moving and there was no Madhvacarya. He reached Vyasadeva, then he just stayed there with Vyasadeva discussing his Brahmasutra commentaries. On a higher tone, a higher understanding of philosophy because earth became unfit for that anymore. Now we will compare the.., we are not comparing Madhvacarya’s philosophy with Shri Chaitanya Mahaprabhu’s, but we are comparing certain points which were nicely explained by Shri Chaitanya, like we did with Ramanuja’s. For Madhvacarya, he established that Harisabda, in the scriptures the Lord is always called by the name Hari, so Harisabda means: vaikuntamadidama nayaka. This explanation he gave, that means the Lord of the spiritual planets in Vaikunta and this was more nicely expalined by Shri Chaitanya Mahaprabhu. aradyo bhagavan nari vrajesatanayas - he said the only worshipable Lord is the son of Vrajesa, the son of the king of Vraja. That means Krishna and tad daman - His abode Vrndavan, His supreme abode Vrndavan is the most worshipable. So in this way the Harisabda’s actual explanation is realised in Shri Chaitanya’s explanation. Then Madhvacarya said: jiva sarvatabina, always the living entity is different from the Supreme Lord. You may remember while drinking milk this baby was showing this sign, not the victory sign Mr. Bush was showing but a different one. This is also a victory sign, victory over Sankaracarya’s philosophy. Because he said it was one, one, now he is saying it is two. But Shri Chaitanya Mahaprabhu explained it more nicely, He said, Baladeva Vidyabhusana expalins in his commentary in the srutis, in the Vedic scriptures it is always revieled very clearly, that simultaneous oneness and difference is there. And if you cannot understand how simultaneously it can be one and different you just understand that you can’t understand, it is acintya. Shrila Prabhupada told one disciple, he was telling, ”I cannot understand.” So he said, ”Yes, but you can uderstand that you don’t understand. That much understanding is there. That is our philosophy. Acintyabedabeda.” Then Madhvacarya, he told: attaining the lotus feet of Lord Vishnu as the goal of life, as the goal of Vedic scriptures. The goal is attaining Vishnu pada, the feet of Vishnu. Shri Chaitanya Mahaprabhu explained what that is, what that means. Attaining the feet of Vishnu means what? Attaining love of Godhead, that is the ultimate goal. Attaining the feet of Vishnu means attaining love, pure unalloyed love. Suddha prema. Then Madhvacarya explained the process for attaining liberation is devotion. And Shri Chaitanya Mahaprabhu explained simply following in the footsteps of the gopis in Vrndavan, this is the process for ultimate attainment. Liberation is not ultimate, four kinds of liberation, the other kind is not even discussed. Four kinds of liberation are not to be considered compared to this following in the footsteps of the gopis of Vrndavana. Then Madhvacarya accepted three evidences: evidences by sensual perception, evidence by refference and evidence by sabdha or authority. Shri Chaitanya Mahaprabhu, just to make it very clear and save everyone from gliding down to pasandiya and sahajiya He said, ”Shrimad Bhagavatam amalam puranam,” there is only one evidence Shrimad Bhagavatam. In our previous chart we have explained how Shrimad Bhagavatam is the actual essence of all the scriptures, it is the ripened fruit of Vedic knowledge. There is no other evidence necessary, it is confirmed by Sukadeva Goswami. What is the need for another book? What is the necessity for another book? This one book is enough. Simply by hearing this Shrimad Bhagavatam, that very moment one can attain love of God. It is possible. So we accept this Brahman, we accept Vedas as Brahman. But Veda means, we mean, Shrimad Bhagavatam Purana. What about Vedas? Yes, Shrimad Bhagavatam that is our Veda. What about Yajur Veda, Rg Vedas, Sama Veda, Atarva Veda? What about Upanisads? What about Purana itihasa? Yes, we have all of that - Shrimad Bhagavatam. We have Bhagavad-gita. Suppose somebody has studied it and he is following it. How can you understand he is doing it? There is that position. Nectar of devotion. We have Shrimad Bhagavatam, Shrimad Bhagavad-gita, Nectar of Devotion, Chaitanya Charitamrita we don’t need anything else and what are these? These are the books Shrila Prabhupada gave us. That is why we don’t need to look anywhere else, to any other corner. We don’t have to jump over glaciers and go to Uttarabadrinat now. Work has been done eysily. Hard work has been done by great people, now we simply have to digest and how can we digest? We can’t digest because our liver is bad so we need some liver tonic, and what is the liver tonic: Hare Krishna,Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. While taking this diet Bhagavad-gita, Shrimad Bhagavatam, Chaitanya Charitamrita we should remember the liver is bad so we should constantly pour liver tonic inside because then the liver will have some strength. Hare Krishna will work in the position of liver. Hare Krishna will work in the position of samskar, Hare Krishna will work in the position of sanskrit understanding, it will work in the position of cast, kreed. All that you have to give is Hare Krishna, that gives everything else. Then you read Shrimad Bhagavatam, Bhagavad-gita and you wander what is happening. You see Kali running from that direction and screaming, ”That is ISKCON society, what can I do?” He is gone, finished. So Shri Mahaprabhu’s insrtuctions were carried on in this line. Here is Shri Chaitanya Mahaprabhu in His Pancatattva form and the Goswamis. And Baladeva Vidyabusana Prabhu is the commentator in our line, he gave the Brahmasutra sommentaries. In here Baladeva Vidyabusana says, ”Shri Madhva praha”, Shri Madhva said: visnu paratama - the Supreme Lord is Vishnu. Akila nayavedyaneva - and He is known by all Vedic scriptures, visvam satyam - this world is real, vedam ca - and the difference between the world and jiva, between the jiva and God, between God and the world. These eternal differences are real, they are not illusory. They are not some kind of maya. That is not accepted. Hari caranadyasas.. and Hari caran means the goal of life is to take shelter of the lotus feet of Hari. In having taken shelter of Hari there are classifications in living entities, there is: uttama, madhyama and kanista. It is not that there is one group of souls who are in the mode of ignorance, another group of souls in the mode of passion, another group of souls in the mode of sattva and only those people can have it. Only those who are born in brahmin families can have it. This is absurd philosophy, this is not philosophy it is just absurd. So, going more on this point: attaining the lotus feet of Vishnu is liberation. That amala bhajanam - and the process for attaining His lotus feet is amala bhajanam, it means pure devotion. Anyabilasita sunyam.. this is amala bhajanam, otherwise there is also mala bhajanam. It means bhajan with some mala in it. Some kind of contamination in it up to the idea of getting the same form of the Lord is cotamination. In the gaudiya vaishnava school all that is considered as contamination, what to speak about going back to universities and getting degrees and becoming advocates and scholars. Even getting the same form of the Lord, the four handed form, it is considered as contamination. Because we follow in the footsteps of the gopis.. so if anybody follows in the footsteps of the gopis after being ten years in the movement will not go back to university. If he goes, then something is wrong in his head. The sensous Brahman and inferrence Brahman and there is also the authority Brahman, these are the three Brahmas. Then he said hare krishna, hare krishna, krishna krishna, hare hare, hare rama hare rama, rama rama, hare hare Citanya Candra and he was instructed by Chaitanya Candra. All these instructions are coming from Madhvacarya but he was instructed by Shri Chaitanya Mahaprabhu. In this way Madhvacarya’s line is connected with Shri Chaitanya Mahaprabhu and Shri Chaitanya when he came here as Pancatattva, He accepted this line. During his big tour to North India, second time, Madhvacarya happened to reach the other side of Ganges, here, and then while sleeping he had a dream. In that dream he saw the Supreme Lord Narayana whom he met in Badrinat, then He said, ”I have shown you all the 24 incarnations through Vyasadeva but I haven’t shown you one form. You want to see that form? You cross the river and you go and perform bhajan in Antardvip.” This is Antardvip. So Madhvacarya came here, that white tower you are seeing he came to that spot. Then he performed bhajan therem, he chanted Dvadasanama stotra, twelve names of Krishna. At the end of the kirtan he saw this golden form in front of him, Shri Chaitanya appeared in front of him. Then He said, ”Madhvacarya it is well known that you are My eternal devotee and to destroy demoniac conception of the Sariraka Bhasya you have been empowered by Vyasadeva. So you establish this dvaitavad - the living entity is different from the Supreme Lord and then I will take your principles and when I manifest here in My manifested pastimes I will instruct My disciples following in the footsteps of your commentaried.” Then He gave him these meanings which are the actual menings so you explain it to this level. Then Madhvacarya said, ”Then what will happen? How will people understand?” Shri Chaitanya Mahaprabhu said, ”Keep this as secret, don’t tell anyone you saw Me here and don’t tell anything more. You do anusantana, you just think about it in your mind but don’t write that down. I am coming very soon and My associates are coming, they will establish this. All over the world your philosophy will be accepted,” then He said, ”this is My prediction.” Madhvacarya was very happy, quickly in the morning he went and he lied down on his bead, then his disciples woke him up. Then he got up and he said, ”We should go now.” But they saw in his face some special illumination was there and Satyatirta asked him, ”What is this? Anything happened last night?” He said, ”No! But it looks like something happened and if it happened it is secret.” In this way he proceeded. So Shri Chaitanya Mahaprabhu matam idam tatra naitaro napara, Shri Chaitanya Mahaprabhu’s mata, Shri Chaitanya Mahaprabhu’s understanding and explanation of Krishna consciousness is the supreme. Naitaro - there is nothing else. There is nothing else equal to Him, napare - what is the question of something about that. Mata parataram nanyat kincit asti dhananjaya... So this bedhabedha, simultaneous oneness and difference is not a new thing. Before Vyasadeva there had been some scholars who had been talking about it. So will list the names of some of the scholars, the first one was Asmaratya. Asmaratya is also quoted in the Brahmasutras, in the first part 20 verse, Vyasadeva defeats this bedabeda, he says, ”No, no this is not proper.” Then there is Batrupranja and Batrumitra, then the great Baskacarya who was after Vyasadeva. He wrote a big commentary on Brahma Sutra. He was also speaking about bedhabedha - oneness and difference. Then the mayavadis were also speaking bedhabedha, they were telling all those differences there are now later it becomes one. This is how they understood the simultaneous oneness and diffrence. You can see according to the jaundice, when it is 90% jaundice then you became advaiti. That’s all, it’s simply because of your jaundice. So you hear the same sruti, the same Vedic line and then you construct a different meaning. It says it is one and different, then you say, ”Yes, yes, how can it be one and different? It is different because of maya. Then when you understand it is one...” This is their desease, this is the secret of Sankaracarya’s commentaries. Because they said this is vyavaharika platform, that is a temporary platform what difference is that: the seer, the scene and the sight. But after that, after few years of rattling ”aham brahmasmi”, in Benares, in some mud then what happenes? Then the see, the scene and the sight become a big potatoe mash. Then if you ask: How can it all become one? - Yes it becomes one. If it becomes one who said to you it became one? So somebody was saying it all became one so he was different from that one. Then they say: No, no, no this is sat asat nirvaciniya, this cannot be explained. So you can see nirvaciniya, bedhabedha acintya. It is the same thing just digested, that’s all. Conclusion is that in the Veda, what Sankara has done is very beautiful he has given some aciranarog, indigestable explanations and then in the end he said: bhaja govinda, bhaja govinda. And foolish, mudhamadi, madi means intelligent and mudha means fool. How can you be intelligent and fool? Because that is acintya too. Because he seems to be so intelligent, voices are coming out of his ears, but he doesn’t know that he is not God. So what is the use of this philosophy? So he said, ”This will not help, they are taking these grammatical things and they are just waisting their time on the bank of the Ganges river: this means, that means.. Krishna means black, black means nothing.” In this way they were just confusing themselves so that is why: nacaintya na krishna, without Krishna’s mercy one cannot understand this and withour Chaitanya’s mercy he cannot get Krishna’s mercy. Without the mercy of Prabhupada you cannot get Chaitanya’s mercy and without distributing books you cannot get Prabhupada’s mercy. So everyone go back, end of philosophy. We can go a little more, ten minutes. You must know these philosophies, this is sense gratification for us. For you it is getting too much but what can I say? I’m just doing a ritual here, four sampradaya stories. That is what they said to me: you should tell. But I thought what is the use of telling stories, there are plenty: Brahma passed urin here, Ganes had mucus there.. There are so many stories, you hand in this banyan tree us side down then you will never have indigestion, there are thousands of these stories. But these stories do not produce one inch of advancement, that is the problem. You can think: Brahma passed urin, so what? Now there is a urin factory there because industrialisation before selfre alisation. So this country has been suffering like this for so long. And because you are not in this country this is a great benefit. You might say: What is this? This brahmin is speaking against the Vedas, but I’m sure the demigods are praying to Vishnu of Brahma, whoever is in front of them they could catch, they are praying: ”Please give me birth in New York or in Moscow, Leningrad somewhere.” Brahma says: ”What happened? You always wanted to go to Bharatavarsa.” ”Oh it is too much, too many philosophies. ISKCON society is all right, if I had to be a really surrendered ISKCON I have to be born in Leningrad.” Then Brahma says, ”Al l right go. You are ready for the psychiatric camps?” ”My wife has been doing it to me for so long, this is nothing new.” So this mayavadis bedhabedha or their oneness and difference is subject to arguement. Why? Because they are not basing it exactly on the scripture. Whenever bedha comes in the scripture immediately they jump off from the platform of scripture and they develop some kind of speculation inside their skull, not in the intelligence. Skull is just dead bone, intelligence is different and cit consciousness is much different. So this mayavada explanation comes from the skull, just a dead bone, these are Madhvacarya’s words. Madhvacarya said, ”From their own skulls they imagine something and nothing else.” It is simply imagine because as soon as they come to a verse it is said different they immediately say, ”No, no, no it is vyavaharika platform, only in the temporary stage you think like that and when you come to knowledge then there is no difference.” So their establishment of difference and oneness is takantra, it is subject to arguement, it is subject to criticism too because it is coming from their kapola. Prabhupada translated this in one of his purports he said it is the production of their mental factory, he was little gentle, he didn’t want to get down to the bones. So just to be gentle he said, ”Oh, this is the production of their mental factory.” So then Gautama, Kanada, Jaimini, Kapila, Patanjali they have also explained difference and oneness. Like we discussed in the previous chart, 6 kinds of philosophies and these 5 kinds are completely Godless. These philosophers Gautama, Kanada, Jaimini, Kapila, Patanjali they have also explaed oneness and difference but actually they are not accepted by Vyasadeva. Vyasadeva refutes these philosophers in Brahmasutra becuse of that if Kanada, Jaimni, if they speak about simultaneous oneness and difference they don’t accept it. Why they don’t accept it? Just like the false currency note, it has gor the queens picture there, it says everything. It says that it is 50 pounds but they don’t take it, why? It is not currency? It was printed in somebodyelses house. It is not comming from acutal British bank, Imperial Bank is not printing it. Imperial bank is who? Vyasadeva, everything goes through Vyasadeva, other currencies counterfit - we don’t take them. And either we will try to take the actual currency and try to change it, not in a bank, behind the long building at 11 o’clock in the night. Somebody is sitting there telling, ”You need 16 rupees per dollar, 19 rupees per dollar.” We won’t do that either. So we will not take the conclusion of Shrila Prabhupada’s books and go confirm it from somebody else somewhere. It is like changing pure American currency outside the bank then also you will get into trouble. Sometimes you might get more explantions because now you get 50 rupees per dollar, very nice. You come out and there is a policeman then you are finished. Visa for other devotees next year is also finished by your mercy. You become paradukha, because of mysery of others you become happy. Para dukha dukhi, it comes other way around. So don’t do that, don’t change notes outside. There is also a philosophical point there. But don’t take Prabhupada’s books, don’t take Prabhupada’s condention and go to somebody else to get confirmed and you will get more explanation. Some of them will be very nice but very soon we will see yo withbeard going here and there doing all kinds of things. I don’t want to say, I am small devotee. Hare Krishna. So because Maundaka upanisad, this explanation is there : like rivers enter tthe ocean, when the rivers enter the ocean teh particles of water in the river they go and mix with the ocean.That may be, but the greatness of the ocean they never attain. Neither the jewels and pearls and beautiful conshells under the floor of the ocean. They can be there in these particles of water which comes from the river. So there is a great difference between river water and ocean water. Shri Chaitanya Mahaprabhu gave an explanation like a green bird entering a green tree, they are both green - bird is not tree. This is like saying that the old man has a bold head and a child has no hair, old man cannot digest solid food, a child is drinking milk. The old man is blabering because he cannot speak properly and the child is not speaking properly. So the old man and the child are the same. Anyway we can go on.. So Shri Citanya Mahaprabhu concluded, and if you want to know the bedha vakyaa and abedha vakya, if you want to understand the difference between or the harmony between these words in the scriptures which say it is two and those words in the scriptures which say it is one. If you want to understand this then what do you have to do, whenever difference is mentioned you take mukhya arta known explained laksmana vrti - this is a big difference Shri Chaitanya Mahaprabhu brought and that is why this sampradaya is more glorious than any other sampradaya. No offence to any of the acaryas, they are all happy to hear this statement. Shri Chaitanya Mahaprabhu explained this trick of understanding Vedic literature, how can He explain it? Why? Because He is Vedic literature, He is Krishna. Except this Krishna on one else can explain this and that was proved, even authorised by Krishna. They only explained some aspects, Krishna did not allow them to explain it fully because even if they would have explained it fully it would not be happening here because the living entities can never understand it. Because the unlimited mercy only flows from the heart of Shri Chaitanya Mahaprabhu, even as Krishna He puts conditions, sarva dharman parityaja...give up everything then I will consider, stand in the queue, ma sucah - don’t warry, even if it is a long queue. That is what He says, it is like a queue anywhere in India, you go anywhere there is a queue. If you want to commit suicide in Kumbamela there is a big queue, after going through all the camps everybody decided to commit suicide so they are all standing there. So Krishna said, ”So stand in the queue.” But Shri Chaitanya Mahaprabhu said, ”No, just chant Hare Krishna. I give you everything.” Ma sucaha, again, ma sucaha: don’t warry Krishna will protect you. He was Krishna so He was giving guarantee: I will protect you, you simply become namashrita, you take shelter of the holy name. So bedha vrti - so whenever there is difference mentioned in the scripture you should take it only in the context of difference and whenever the oneness is mentioned in the scripture don’t try to do this jumbo jet business, then you will crash. That is what happens if you try to do some big jetting business, when you take difference it was mentioned you try to see difference in it and if there is oneness it is mentioned you try to see the difference in it. And that is not bedhabedha, this is the foolishness which was commited. All these different people from beginning, from Asmaradya ending in Jaimini, Kapila. So Shri Chaitanya Mahaprabhu gave teh final wonderful explanation, He said: Shripada Sankaracarya, he is not having any fault because he just gave the mukya vrti the main meaning and he has simply given lalyam vrti. So one should take mukya vrti. Whenever it says it is one understand it is one, whenever it says different understand it is different. Then you want to know: well, I don’t understand this, but just try to understand that you cannot understand. You will understand that you cannot understand, that is the only understanding. That is the understanding of acintya bedhabedha tattva. So from Madhva’s line Mahaprabhu took 2 principles, one is refutation of this oneness of soul and Krishna - this is one point. Second point - he accepted the Deity form as Supreme Absolute Truth. So these two principles Mahaprabhu instructed. Today we will discuss about Shripad Nimbarka and Vishnu Swami and since we are short of time and these two lines, practically are completely blended in our line. Practically everything we have heard about they have. So we will just discuss a little bit on each and then tomorrow morning we will, if the initiations are finished, it is not scheduled for tomorrow... so if anyone is interested they can come. This should be straight philosophical discussion so if somebody is only interested in the story, stories are finishing this evening and it will be just philosophy. High philosophical discussion of comparing the four and then giving conclusion. That will be tomorrow, that completes the seminar. Then after the festival, if anyone is staying for a few days we will have questions and answers. Hare Krishna.
We will discuss this evening on the other two sampradayas. The other two sampradayas which is the Kumara sampradaya and the acarya from this line is Shripad Nimbarka, there is Lord Siva - Rudra sampradaya, there is Shripad Vishnu Swami. These two acaryas, they had a very special type of association and connection with Shri Chaitanya’s line. Ramanujacarya and Madhvacarya they were instructed by Shri Chaitanya before Shri Chaitanya’s manifest pastimes and Nimbarka and Vishnu Swami were also instructed lila. But Nimbarka, Vishnu Swami and also Ramanuja they appeared during the time of Shri Chaitanya Mahaprabhu’s manifest pastimes. So this Kumara sampradaya worships the Supreme Lord Narayana in His pastime of Hamsa incarnation, took the incarnation in the form of a swan. When the demons have stolen the Vedic knowledge from Brahma the Lord appeared as Hamsa and the Kumaras were instructed by this particular form of the Supreme Lord Hamsa. That is why it is also known as the Hamsa sampradaya and Nimbarka was the main acarya in that line. About Nimbarka’s actual time of appearance there are various opinions by the scholars but form the Babisya purana, Skanda purana, Padma purana then the Upanisads, from this book it is very clear that Nimbarka was much, much before Shripad Snakdaracarya. Nimbarka’s first disciple Shrinivas Acarya who is also a very famous acarya in that line. Nimbarka wrote his commentary on Brahmasutra which is known as Parijata Sandarbha Bhasya. And Shrinivas acarya wrote a commentary on this commentary which is also known as Prijata Bhasya. So this Shrinivas Acarya is mentioned as one of the great pandits in the court of Vajranabha, grandson of Krishna. So this means Nimbarka was somewhere in the beginning of teh age of Kali and it is also possible that at the end of Dvapara yuga, like these Alvars Nimbarkacarya appeared in the south but he moved to North India. In Nimbarka’s comentary, his description on the devotional process there is a great influence of the Alvars so from this also it is very evident that he must have lived during that time, during the Alvar’s time. He uses specific words which were used by the Alvars except that his words were written in sanskrit. He very much stresses on the teachings of Namalvar. He has written, Nimbarkacarya has written many books one of them is known as Mantra Bhasya another is known as Dasya sloki. This Dasya sloki, he describes the process of devotion exactly following in the footsteps of the Analvar. By all those informations we can undertans that he lived somewhere at the end of Dvapara yuga and at the beginning of Kali yuga. This Nimbarkacarya his father was Aruna rsi. This Aruna rsi had an asram which was very famous for the name Arunasram and Nimbarka heard from various scholars who were experts in astrological calculations, it was confirmed that he was an amsa, he is a saktyavesavatara. So he was also known as Sudarsanacarya. At that time in North India this Jainism was very strong so Nimbarka he moved to the North. He came to Vrndavan, he stayed in Govardan. From there he started his preaching and he went for 3 pilgramages, conquered different directions establishing his philosophy of devotional service. During such time, once he was staying here, Shri Antardvipa. Shri Antardvipa is where Lord Jagannath is staying, he was there with some of his associates and disciples. During that time Lord Siva appeared in his dream and told him that very close from here is a fores of vilva, vilva baksa and there are hundreds of vilva trees. Just like tulasi leaf is very favourable, very much liked by Krishna - vilva leaves are liked by Lord Siva. So these vilva leaves are three leaves together from one stem, looks like the eye of Siva, two eyes and another middle eye. This is vilva, it is also known as bay. So there is a big forest there, Lord Siva told Nimbarka that if you go to that forest you will get darsan of your previous acarya. When he went there, under one tree he saw these four children, they were only looking like five year old but they were situated in transcendental knowledge. So they called Nimbarka close by then they kept their lotus feet on his head then they said they are very pleased with your preaching of devitonal service and they said, ”You organise this into a sampradaya and we will bless it and it will be known by the name of Korapat - Kumara sampradaya.” They said that you should sit down and chant this mantra nd he was given this special mantra, this mantra was two syllables - it was very simple. This was happening very secretly, so many hundreds of years ago so in that line nobody knows it. Now you may ask: how do you know? Because I am not in that line, that is why I know. Now we will all practice this mantra. We should chant at leas five times but this is to be chanted in one brath. This is great yoga and we will practice it. In Buddhism you chant this mantra gor, so let’s practice it: gor, gor, gor, gor, gor. You can see how much ecstasy is coming from our dirty hearts. So Nimbarkacarya who was Sudarsan’s expansion must be having much more ecstasy, so when he chanted gor.. there appeared in front of him this beautiful form of Shri Chaitanya Mahaprabhu. Then Mahaprabhu looked at him with His lotus eyes, He was very pleased and He said: ”Nimbarka, I am very pleased with you because you are very gentle in explaining the philosophical import of the scriptures.” Then He said that you organise this sampradaya with the blessings of the Kumaras, then He said, ”When I manifest My pastimes you will come and meet Me and I would cure you of your false pride which you will exibit at that time.” Certainly Nimbarka was not falsley proud but then this was a pastime designed by Shri Catianya Mahaprabhu. So after going through a little bit of Nimbarka’s life we will later come back to how Shri Chaitanya removed his false pride. So now in Avina rsi’s asrama, back in his childhood when he was six years old..once his father was gone to Naimisaranya and his mother was alone at that time a swamiji, a sannyasi, tridanndi sannyasi he came after midday. Then he said, ”I have been walking so long and I am very hungry you please tell your mother to give me some diksa.” So Niyamananda, that was the name Nimbarka had at that time. When he was given nam, when he was a small baby he was given the name Niyamananda. So this Niyamananda went inside the house and told his mother that here is a wonderful looking sadhu and he has been walking for so long and he want to take some prasadam so quickly make arrangements because I can see from the way he was speaking to me that he will not take anything after sunset. He was very haste so Niyamananda understood that he will not take anything after sunset. Then the mother quickly started coocking, while coocking she was thinking: I would make some kitchri. While making kitchri she thought: one cannot eat just kitchri there should be some bhaja, then she thought: how can he eat bhaja without chatney? While coocking chatney she thought: you cannot end the meal there must be some sweet; she started making sweets. By that time it was sunset so swamiji sta down with his acmana, put his hand inside his chaddor and started chanting gayatri. When he finished his mantra Niyamananda came, then he said, ”Swamiji, prasadam is ready.” The swamiji smiled, ”I am sorry, I don’t eat after sunset.” Then Niyamananda understood, ”Who said to you that it was sunset?” Swamiji thought: haven’t I seen the sun just going down, I was chanting my mantra. This boy says it is not sunset. Then he said, ”Sometimes because of the clouds ther is a red line on the horison, don’t mistake it to be the sun. I beg you, the prasad is ready. Only after you eat the sun will set.” Then he said,”You are so sure about that? ” ”Why I won’t be sure? You look up there, there is sun.” And close to the house was a big nimb tree, through the nimb tree the swamiji looked up and he saw the bright sun there. He throught: it seemed to me it went down, how did it come up? Then he thought this is illusion, he said, ”Where, how can there be sun?” So Niyamananda said, ”You see this nimb tree and through the branch of the nimb tree, you look there and there is arccccc. So teh swami said, ”You are Nimbarka.” Arka means sun and nimb means nimb tree, he said, ”You produced a sun behind teh nimb tree.” This was Sudarsana, Sudarsana appeared there. By the prayer of Niyamananda Sudarsana appeared ther and he was brighting up the whole world, it has already two gatikas. Aftet sunset, the stars have already come up in the sky and now suddenly everything became bright due to the mercy of Nimbarka. Then the swamiji went inside and took pradasam. While he was going he blessed Nimbarka and he threw some aksabas on his head, then Nimbarka woke up and he saw this person had four heads and it was Brahma and he blessed him. Then he said, ”Now you will instruct the people on the conclusion of Vedas. I have given the Vedas but now they only have confusion so you give the conclusion.” Then Brahma blessed him. So this Nimbarka, he was staying in Govardan under a nimb tree and he would only take nimb juice, no other food. He would take 5 nimb fruits, he would crush then some juice would come out and he would drink that. In this way he performed tapasya for 12 years and always he was worshiping there. He did parikrama by circumbulating Govardana with his body, not by walking. He would roll in this way he would do circumbulation. Then he started his tour, he went to Kuruksetra then he came to Naimisaranya, then he came to Allahabad and from Allahabad he came to Navadvip. This is when he had darsan of Chaitanya, then again he went back to Allahabad. From there he went to Dvaraka, then he came back to Naimisaranya and in Naimisaranya in a place known as Cakratirta, there is a pond there known as Cakratirta. He stayed next to this pond for a long time. That is where he completed his commentary ”Parijata kausta” and in this commentary he has very gently established teh philosophy of devotinal service without any strong condemnations of other understancing. So later back in Govardana he went back home back to Godhead - not just to go back, to come back. Then he appeared in Kashmir during Shri Chaitanya Mahaprabhu’s appearance. He appeared in Kashmir in a brahmin family. He was very learned, from the beginning of his life he was only studying sastra. His name was Kesava, because he was born in Kashmir he was known as Kesava Kashmir. This Kesava Kashmiri, he went to all directions of the country right from the Himmlayas he went down, from Dvaraka to Jagannath Puri and wherever he was, he was conquering scholars. In this way he was known as digvidi. Then he heard that Navadvip is the seat of knowledge, then he said, ”Oh this is simple. I should simply go to Navadvipa and defeat all the scholars there so then I have defeated everyone.” So he came to Navadvip, then as he arrived in Navadvip he was asking, ”Who is the best scholar here?” They asked, ”Why?” ”I want to defeat.” So somebody told him, ”Why are you looking for best scholar if you can defeat our crazy scholar that is enough.” So he said, ”What is this crazy scholar?” He said, ”We have one young man here, his name is Nimai. He is completely up side down, so you defear him. Let us see.” So Kesava Kasmiri, he was looking for Nimai: where is Nimai, where is Nimai? And Nimai with some of His students, He was just at the bank of the Ganges and He was teaching some grammar. While teaching grammar they would ask Him some questions He would say, ”Ah, you just chant.” And somebody would ask what is the particular santi. ”Oh, the sanit of a living entity is that it should serve Krishna and if you keep on chanting then this problem will be solved.” And this crazy sanskrit class is going on then anyone who goes by they think... Every five minutes there is ecstasy, every ten minutes there is some sankirtana and the poor young men left their home and they came there to learn, this Nimai is confusing them. So Kesava Kasmiri came there and he was looking, he was expecting some pandita, some great, serious man with three wrionkles under his eyes and some bold hair and some white hair but he saw this young beautiful person with long hair and fully decorated with garlands and he asked someone, ”This is Nimai?” And he came there, ”Nimai Pandit I have come to see you.” So Nimai immeditely pulled out His hands and said, ”I have heard about your visit, you are Digvidi, you have conquered all directions. So please bless me.” Then Kesava Kasmiri said, ”I heard you teach sanskrit grammar.” He said, ”Sanskrit grammar? It is a very difficult subject matter, for that one’s mind has to be fixed in one particular point but my mind is always jumping from one name of Krishna to the other name of Krishna and how could it ever teach grammar? It is not possible. Anyway I am trying.” Then Kesava Kasmiri said, ”I have come to see how much knowledge you have.” ”Knowledge? I have nothing, I am simply ignorant because I have forgotten my relationship with Krishna. I am suffering in this world and all that you see is just ignorance of Krishna and it is understood as knowledge in this world. What can I do?” In this way, in a very nice manner he was taking the ear of Kesava Kasmiri and turning it this way and that way. And Kesava Kasmiri, although he was so learned he couldn’t understand what was going on. In the meantime some students were saying, ”Holy name, holy name.” And they were laughing, they understood what He meant. Then Kesava Kasmiri said, ”So, I want to fimd out your good understanding of sanskrit knowledge.” Then Nimai said, ”I myself cannot produce anything but I am very good in criticizing so you do one thing: you compose some poem and then I will find out how good it is.” Kesava Kasmiri said, ”But you don’t know anything about poems. What do you know about the laws of poems?” He said, ”I don’t know, now because of you I will learn something. In this way there will be some understanding. Why don’t you please compose a poem? I know you are a great poet.” Immediately on the spot, a hundred verses came out of Kesava Kasmiri’s mouth all in perfect meter. Because he was blessed by Sarasvati, Sarasvati was his deity. Everyday he used to talk to Sarasvati, she was personally present in his worship. He was blessed and Sarasvati always talked through his tongue so then verses came out. Then Nimai was standind there, then when he completed he said, ”Now, oh great scholar, you please tell me what are the ornaments in these hundred verses and what are the defects.” Then Kesava Kasmiri’s face became red, he said, ”My composition means Sarasvati’s composition. She speaks through me. Ornaments I can explain if you want, but how will you understand? You don’t know anything about poetry.” Next moment he heard Ni mai was reciting one of those hundred verses and perfectly from His remembarance, then He sai, ”This is your verse? This is your composition?” Kesava Kasmiri said, ”How is this possible? Even I don’t remember these hundred verses! I am simply saying them then how do you remember one of these verses and so perfectly?” Then He said,”You are thinking knowledge is coming from Sarasvati but everything is coming from Krishna. When Krishna wants He can make someone remember everything, when Krishna doesn’t want He can make him forget everything.Maybe He is making you forget and He is making me remember.” Then Kesava Kasmiri said, ”If you know so much, you explain to me.” Then Nimai started explaining different alankaras in this verse, then He also pointed out five defects in that verse. Kesava Kasmiri, he shrunk, he became like this.. For him he looked like big Visvarupa and he was smiling at him and Kesava Kasmiri was crying and he was asking Sarasvati, ”How did you fail?” Then Nimai said, ”Oh, you look to be very tired. You should go and take some rest and tomorrow we will talk again and you can teach Me some poetry.” All these students, they couldn’t help it anymore they openly started laughing,”Ha, ha, ha!” Some of them were showing their fingers. Then the pandit left. That night he was standing there, he was crying and he was calling mother Sarasvati. Finally she appeared in front of him then she said, ”Why are you so much lamenting? You had direct association of the Supreme Personality of Godhead. Now you should be in ecstasy.” Then he said, ”What? Where? Where? I never had any darsan!” ”No, you had arguement with Him, He defeated you. He is the Supreme Lord whom I am worshiping every day.” ”But you are on my tongue so how you commited some mistakes?” Then she said, ”He is the Supersoul. He is in my heart, in your heart. He is directing the wanderings of all living entities, I am also living entity under His control. So He directed me in such a way that I made some mistakes. Now if He wants He can explain that these verses have only ornaments, only alankaras. And if He want He can explain that all these verses are simply absurd, they are not fit to be poetry. Anything is possible for Nimai because He is the Supreme Lord and He is the son of Nanada Maharaja.” Then Kesava Kasmiri understood. Next day he came running and he was chanting:” Gour! Gour! Gour!” He came there and he touched His feet. So Shri Chaitanya Mahaprabhu told him,”I just wanted to remove your pride. That’s all. Actually you are a great poet, this composition is so wonderful. I have never heard such a good poem.” In this way He spoke to him, then He blessed him. Later, after this meeting Kesava Kasmiri, he travelled to Naimisaranya and in the same Cakratirta where he stayed thousnds of years ago; he stayed in the same asrama and then he studied some commentary of Nimbarka - which he wrote as Nimbarka. Then he preached that. He became a great acarya in that line. So this is Kesava Kasmiri’s story. In this way Shri Chaitanya Mahaprabhu, in His unmanifested pastime He instructed Nimbarka and agin in His manifest pastime. Here again He spoke to Nimbarka who was Kesava Kasmiri. Now we go to the philosophical part. First, practically in these two lines there is not much difference so we will expalin only those points where Shri Chaitanya Mahaprabhu very nicely explained the points which were not fully explained in these lines. That much we will take. Now Nimbarka’s difference and oness is natural: svabhavika bedhabedha, this is the mood used by Nimbarkacarya. Shri Chaitanya Mahaprabhu, He used the word svarupa bedhabedha - means a constitutional oneness and difference. There is not much difference but this is more satisfying, this is more clear. Constitutionally oneness is there, difference is also there. Then the second point: to seek association with Radha and Krishna. Radha Krishna sambanda, this is the main object of life - this is Nimbarkacarya’s instruction. And here Shri Chaitanya Mahaprabhu prema pumar tomaha: to attain love for Radha and Krishna following in the footsteps of the gopis. This is the goal of life. So one can say one should associate with Radha and Krishna. How do you associate with Radha and Krishna? Do you just go there and associate with Them? That is not possible, so you have to take shelter of the dust which is falling from the feet of these maids who make yogurt and milk in Vrndavana otherwise it is not possible. One can respect Krishna, one can appreciate Krishna, one can even devote to Krishna but to love Krishna we have to follow in the footsteps of the gopis. So Shri Chaitanya Mahaprabhu cleared that aspect. That point conscious living entities, unconscious matter they are explained as cause and effect in Nimbarka’s philosophy. Shri Chaitanya Mahaprabhu explained them as marginal and external potency quoting from Vishnu Purana saying that there are 3 energies, one is internal, the other external and the third is marginal. That is why you can clearly establish why this cit, why this conscious living entity is in material existance. Unless you accept the philosophy of marginal position, tatasta sakti, you cannot understand why Brahman is here otherwise you will end up thinking it is covered by illusion - which is wrong. It is not possible. Why it is covered by illusion? Because he has decided to take shelter of external energy. Why did he decide to take shelter of external energy? Because he has forgotten Krishna. So Shri Chaitanya Mahaprabhu’s explaantion is more deep then in Nimbarka’s line. There is the gopal mantra which was taken as the mantra for deliverance and in Shri Chaitanya Mahaprabhu’s line the nam, the name of God which is actually the fountain head of all the mantras and gopala mantra is given later as a namatmika mantra, that means the holy name is the soul and the other mantras are like bodies coming out of different other forms. They cannot function separately if one does not chant the holy name. One may chant so many mantras on so many different dikses but if one does not chant Hare Krishna none of those mantras will work. One can chant every other mantra perfectly and if he doesn’t chant perfectly he will fall into the whirlpool of material existance once again but if one chants Hare Krishna even if he did not chant the other mantras he will still be safe. Because the name is the shelter, it is the yuga dharma of this age all other things are waves going like this. It is the actual line and if one is not somehow connected in that line of harinam then everything else, whether down or up he can save himself. Shri Chaitanya Mahaprabhu explained sarva mantrasar: the essence of all mantras is nam, it is the name of God - the name of Krishna. This is the secret of sastras. So many sastras are there, so many commentaries are there so if one wants to know the secret of it - this is the secret. What is that? That the essence of all mantras is harinam, the name Hari. Now Vishnuswami, the other sampradaya; there is also one more thing we should mention that when Nimbarkacarya established this dvaita advaita philosophy (two one philosophy) the impersonalists immediately exploited it. They took that and started breaking it into pieces and they established their kevala advaita philosophy. He was establishing dvaita advaita and they came: no, kevala advaita - it is all one. In this way because of his gentle expositions on the bedhabedha Nimbarka actually gave some opportunity for those advaitists to become more strong. Then later Rupa Goswami, Sanatana Goswami and Jiva Goswami will come and they will take their clubs and break their heads. So this is a whole pload, each one does his pot because they all are expecting that Shri Chaitanya Mahaprabhu will appear and He will just chant Hare Krishna and He will dance. If somebody asked Him He would say, ”I am such a fool. My guru chastised Me, I have no adhikar for Vedanta. How can I study Vedanta?” In this way He would put up His show. Then His disciples will come, His associates will come and they will say,”Don’t touch my body, if You touch my body You will go to hell.” And they would do all these things and in the meantime they would be writing wonderful bhasyas and commentaries. Then He would have this Muslem running behind Him and this Muslem would say, ”Oh, I am so himna, I am so dina..!”, in the meantime he would be chanting laks and laks of nam every day. Then they also knew under the big tree in Tompkinson Park there would be a gentleman standing and he would chant Hare Krishna and he was going to make the whole world dance. All these people they were seeing this so they had to do only their part, like a drama. Suppose there is Hariscandra’s drama going on, some of you might ask: who is Hariscandra? But anyway, Hariscandra is always quoted. So this Hariscandra’s drama is going on, Hariscandra when Visvamitra came he decided to speak a lie and then take away his kingdom from Visvamitra then the drama is a plot because he has to speak the truth otherwise what? If Brutus did not kill and he just plotted with the other side and killed everybody else and nor Julius Caesar then what would happen? Then this is a plot, you will not accept this as a drama. So everybody does his part very nicely but they all know that this great movement is coming. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. They know that by the chanting of this mantra the whole planet is going to dance. So they did not play half note, they all played their notes very nicely. The whole orchestra is here, that’s what you are seeing. These are the transcendental Beatles, everybody knew his note and he only played that much. Whenever it was time he got up and he sat down and he didn’t make anymore noise, he kept quiet because they knew that finally he is coming and he is going to tell everyone, ”So you dance for Krishna, you sing for Krishna, you print for Krishna. In this way you can all be Krishna conscious.” They knew that the big master is coming, because of the master’s arrival everybody played their note perfectly well. Vishnuswami, there is not so much information about this personality. What he did, what were his pastimes, there is not so much information about Vishnuswami. All that we know is that he is in the Rudra sampradaya. Then Vishnuswami, he was here during his Dikbijija, like Navadvipa is a place of knowledge so all the pandits would come here; there is no question of being a pandit and not coming to Navadvip, it is not possible. So all the pandits came so Vishnuswami also came. When Vishnuswai came here in Rudradvip, he was sitting there with his disciples and at one particular time when he was giving classes on devotion the disciples started dancing in ecstasy and Vishnuswami was looking at them because that was not his line, they don’t dance. Siva does but they don’t dance. So then he thought: what am I saying? I am saying that devotional service is so glorious. Immediately one disciple got up, he lifed his hand and he was telling, ”So glorious, so glorious!”, and he started dancing like this. Vishnuswami said, ”Sit down.” Then he sat down, then somebody else got up. ”I chanted the name of Gour in your ears without your knowledge and because of this you are dancing.” Then Vishnuswami asked, ”What is this Gour?” Then he said, ”You sit here and you keep chanting it, then you will know.” Then he was chanting, ”Gour, Gour, Gour, Gour..” Then he was dancing more, tears were coming on his eyes and his disciples were looking at him thinking: why is he dancing and why is he crying? They have never seen him rolling on the floor either, he was big personality always speaking something in sanskrit with full logic. Then Shri Chaitanya Mahaprabhu appeared in front of all of them - Vishnuswami and his disciples. Shri Chaitanya told Vishnuswami, ”Nobody who can came to this area and not dance is not passing, but I make everybody dance. So how can you escape dancing?” Then Gauranga explained to him that to remove the darkness of the age of Kali and to engage everyone in this process of chanting and dancing I Myself appear and at that time you will come and associate with Me and I will cut jokes with you. Then Vishnuswami said, ”Can I know how this will happen? Where?” Mahaprabhu said, ”No, that is secret. You continu preaching and you please Me by your devotional service and you will associate with Me.” So in this way he was blessed and later he appeared as Vallabacarya. Vallabacarya was born in South and in a very learnded family and he learned the scriptures and the astrological prediction was that he was the saktyaves of the glowing effulgance of the face of Vishnu. This Vallaba he was known as Vallavabatta. In his travelling he went ot Krsadevaraya, a great king and there he established Krishna as the Supreme Lord and the king bathed him with gold coins. You remember this happened to the Alvar line too, so this was a tradition in those days, bathe people with gold coins if they have established some supreme truth. Then he distributed all those gold coins right there. He went to Benares and in Benares he was learning from different people and simultaneously he was preaching too. Then he moved to Allahabad, that is the time when Shri Chaitanya mahaprabhu came to Allahabad, He was with Rupa and Sanatana. So Vallaba he was staying in Arev, that is on the other side of Yamuna. So he came by a boat and he met Rupa and Sanatana and he begged them: you pease get your swami to come to my house,” because he was a grhastha, ”I want to give Him diksa.” Rupa and Sanatana they asked Shri Chaitanya Mahaprabhu, they said that there is one Bhatta here and he wants to invite you for prasada. So immediately Mahaprabhu jumped up and came to the door, then he said, ”Vallaba, why are you waiting outside?” Then Vallaba Batta was a little displaced, he thought: I only learned that there was a swami in here and I heard he is a great person. I have come, I haven’t seen him but the way he is recieving me looks like he knows me for millions of yers. Mahaprabhu came, embraced him then He said, ”Where is your boat? We should go now to your house.” He told Rupa and Sanatana, ”Come with Me.” And he was dancing and Vallaba was going behind Him. At this place we should say that Vallaba had a good size, not only his marga but his pusti. He was a pandit so he was having a lot of pusti. He takes nice prasadam and no renunciation, no vairagya business. Everything is offered to Krishna and Krishna’s coming so why hurry. So he was very nicely living as a devotee. He was trying to run behind this Mahaprabhu and Mahaprabhu whenever he touches the madness, you never know what will happen. Anyway, somehow or other they got Mahaprabhu on one side of the boat then Vallaba Batta was there and the boatman started. On the way mahaprabhu looked at the black color of Yamuna, immediately He lifted His hands and He said, ”Krishna! Krishna!” and He started jumping up and down. The boatman said, ”What is this?! What is this?! We are all going to die. It’s seventy men high, seventy men deep.” He said, ”If we fall in here only I will escape. I don’t think you sadhus will escape.” Then Rupa and Sanatana were trying to catch Mahaprabhu. Who can catch Mahaprabhu? He was just dancing in great ecstasy and water is slowly starting to come into the boat. Then Vallaba Batta and Sanatana they were throwing water out to save the situation and finally Mahaprabhu fainted. Then Vallaba Batta took His head on his lap, then they arrived in Vallaba Batta’s house. Then they sat looking at each other, then Mahprabhu said, ”You say something about Krishna. I want to hear from you.” Then Vallaba Batta explained about the beauty of Krishna then another person came in there, one Ragunat Batta. As soon as Mahaprabhu saw him He said, ”You tell Me which form of Krishna is most attractive.” He said, ”Syamasundar form, lalitatribanga form, that is the most attractive.” Then Mahaprabhu said, ”You are sure? There is no other beautiful form in this world?” Then Ragunat Batta said, ”Why in this world? Anywhere, in any world there is no beautiful form as Syamasundar.” Then Mahaprabhu said, ”You saved My life, I was thinking is there anyone else. What happens if there is someone else more beautiful than Him and now you have confirmed that he is the most beautiful person. Then you tell Me what is the most wonderful process for attaining Krishna prema?” Then he said, ”You are asking me this? Chanting in pure love of Krishna following in the footsteps of the gopis, chanting His names and dancing in ecstasy. There is no other process other than this.” He was like someone fanced the fire and the fire is going on and already Mahaprabhu was bubbling , bubbling with love and then he was fanning Him more. What should I say next, if I say this then He will be more mad. Finally he brought Him to the position that He was holding Vallaba in one hand Ragunat in another hand and He was going around the house dancing. In the meantime the lunch was getting cold, then Vallaba Batta’s sons came in there and they informed that all prasadam is now like water. Then Vallaba went to Mahaprabhu and he said, ”Please accept Your diksa.” Then Mahaprabhu said, ”Oh, we came here for lunch.” Then they sat down and they were taking prasadam. Vallaba brought his sons and Mahaprabhu blessed them. In this way this pastime continued until a few more hours and then a big crowd started coming and they all wanted to invite Mahaprabhu for prasadam. They were telling Vallaba, ”You got this price, why shouldn’t we. We may not be scholars but He is not into scholarship, anyway He is always dancing so why shouldn’t He come to our house?” And Vallaba said, ”I don’t know anything. I brought Him from the other side of the river, I will take Him back and leave Him there. If you want to make appointments, you go with Him.” Then quickly he collected Mahaprabhu, somehow or other put Him on the boat and went to the other side. Then he left Him there. Then he touched His feet and said, ”I would like to have Your association again.” Mahaprabhu said, ”I will meet you in Puri.” Later in Puri when the devotees from Bengal have all come at that time Vallaba Batta came and he saw the devotees there and he said, ”I know Shri Chaitanya Mahaprabhu from long time, please take me to Him.” So they brought him in front of Shri Chaitanya, when Shri Chaitanya saw him He was very happy, He said, ”Oh Vallaba Batta, you have come.” So Vallaba Batta said, ”I have written a commentary on Shrimad Bhagavatam, I want You to hear it. Then He said, ”So how do you deem the commentary of Shridhara Swami? In what way is your commentary different?” Vallaba Batta said, ”Well, I have rejected Shridhara Swami’s commentary and I have written.. this is a new scope, another angle.” Then Mahaprabhu said, ”What?! You have rejected Swami? If somebody rejects the Swami he is called a prostitute. Swami means huseband, if a woman rejects her huseband then she is considered a prostitute.” So that is what Mahaprabhu said, then Vallaba Batta became very unhappy. So because Mahaprabhu said this other devotees were like.., they didn’t give attention to him so he left from there. Then he made a plan that I will come here every day. So he went to that other pandit then he covered his feet and said, ”Please give me shelter, in Mahaprabhu’s place I am rejected.” Then Gadadhara Pandit was thinking: Mahaprabhu rejected him. And he didn’t want to take him but then he said, ”I will just stay here in one corner of this place, then I just read my books and won’t give you any trouble. Sometimes I may ask you some questions, that’s all. Why don’t you put me here?” He said, ”Mahaprabhu’s philosophy is you cannot reject anything..” Gadadhar was, ”All right just stay.” Next day he goes and he started talking to Nityananda Prabhu and started talking with acarya and he was like a glow in front of the sun planet and there were so many suns there. Advaita Acarya is shining on one side, Nityananda Prabhu, Svarup Damodar, these are big, big effulgent persons. He was like a small, that bugg which comes in the night he was going around and he was trying to say many wonderful things. They were wonderful statements but they were not marketed there.Then he was very displeased, he didn’t know what to do. He would go from devotee to devotee, he always thought: he would listen to me. He would say, ”This verse in the Bhagavatam...” Then they said, ”Why don’t you go and tell Mahaprabhu these things because we have been thought in a different way. These are very nice but why don’t you go to Him?” So he came in there and said, ”Mahaprabhu, just one small thing I would like to tell..” So Shri Chaitanya said, ”What is this?” He said, ”I have written some explanations for the name of Krishna.” Then Mahaprabhu said,”But what is it? I am such a foolish man, all that I know is a black boy is sitting on the lap of mother Yasoda and is drinking milk and his name is Krishna and nothing else I know neither I want to know, and no body else would want to know so why you are wasting our time?” Then he got very discouraged, he went back to Gadadhara pandita and he started telling, ”What is this always chanting the name of Krishna, but you understand that we are prakrti - we are the wife of Krishna and Krishna is our huseband. So how can we tell our huseband’s name and too many times is also not good, it is very disrespecting.” Then Gadadhar Padit told him, ”No, no you misunderstood the whole thing. We are prakrti and we are following in the footsteps of superior prakrti and the superior prakrti are the gopis. They alway chant His names, not only that. We are His wife, we should follow His instruciton and the huseband if he says: you chant my name and the wife says: no,no I am chaste I will not do that. What kind of chastity is that? Because Krishna always says: chant My name, so that is why we are chanting His name.” Anyway message came from Shri Chaitanya, He called Gadadhra Pandita. Gadadhar Pandit came there Mahaprabhu chatised him, ”How is it tha I reject somebody and you accept him? And you sit there and listen to him and you are giving answers to his questions.” Gadadhara said, ”No,no,no. Only on your name I accepted him because he said Shri Chaitanya never rejects anybody and that is why I accepted him.” Then again on recomenation of a few other devotees Mahaprabhu said, ”Call Vallabhata here.” Vallabhata came then He told, ”I simply wanted to knock your false pride, that’s all but your devotional conclusions are very nice. You preach this and you make your own sampradaya.” Then He blessed him. So Vallabacarya carried on and he preached his pusti marga and he gave brahma sambanda, his initiation is known as brahma sambanda - that means brahman is Krishna so to be related to Krishna is known as brahma sambanda. Then he gives a mantra, then he gives a deity and they worship the deity. In this way they will attain true love of God. This is his line. Vishnusvami met Shri Chaitanya and again he came here as Vallabacarya, he took shelter of Shri Chaitanya Mahaprabhu. Now in Vishnusvami’s line there are not very many different points whicha are differing from Shri Chaitanya’s line. There are only two points mainly: jiva is coverde by avidya, covered by ignorance, this much Vishnusvami metioned and that is why he is in the material world. Shri Chaitanya Mahaprabhu explained: due to the forgetfulness of the relationship with Krishna the living entity, jiva, gets covered by ignorance. He made it more clear in that respect. Jivas are constitutional parts, he simply mentioned parts of the Surpreme Brahman Krishna in Vishnusvami’s commentary. Whereas Shri Chaitanya Mahapabhu made it more clear by saying jivera svarupa haya krsnera nitya dasa - constitutionally servants of Krishna. So these are the two main points. So now from these lines Shri Chaitanya took two parts each, they are: from Vishnusvami’s line his devotional sentiments, this idea of I am separated from Krishna, when will I reach Him, how will I get His association - all these ragha sentiments. These were taken from this line and also worshiping in spontaneous affection. To some extent the rules and regulations are followed and after that there is ragha bhakti, it means spontaneous affection for the Lord. From Vallabha’s line we are accepting exclusive shelter of Shri Radhika and accepting the mood of gopis. These two lines were taken, sorry, from Nimbarka’s line. So in this way from each sampradaya two principles are taken and given to the Goswamis by Shri Chaitanya Mahaprabhu. He has given these principles to them before either directly as the Supreme Lord or in His unmanifested pastimes in Navadvipa dhama. Then all these instrucitons were taken and the Goswami, they have organised them in a particular order of philosophy which is known as acintya bedhabedha tattva or the Gaudiya snakirtana movement. After the Goswamis, due to the influence of Kali so many different intructions came. Castism: ”We are born in the family of Nityananda, except us no body else can worship Shri Chaitanya.” These types of philosophies came up, you have to be born in a particular family, so many different things. Then some of them added their constitutional position as gopis and the maid will start dressing in saris, they would put bangles and some of them would have rasa lila, all these things were happening. Aulas and balas and gauranganagaris, so many different apasampradayas. So Bhaktivinod Thakura he, by writing his very strong statements about establishing the principles of devtional service, he destroyed all of them. Then he prayed to Shri Krishna in Jagannatha Puri: please send me a person who will organise this. We have defeated all the wrong informations, we have made it clear what is Chaitanya’s philosophy now someone should organise this. And his son was Bhatisiddhanta Sarasvati Thakura and he was trained up very nicely by Gaurkisorddas Babaji Maharaj. This is the disciplic succession we are having here. Then Bhaktivinod comes in between, there are so many wonderful acaryas from the Goswamis up to Bhaktivinod Thakura. There is Jaganatthadas Babanji Maharaja with whose help Bhaktivinoda Thakura established the birth place, then Bhaktisiddhanta Sarasvati Thakura he gave instruction to this one young man who was 22 years old. He did not want to go there but somehow some friend pulled him: ”Come here, this sadhu is different.” Because this young man was wearing kadhi cloth and he was thinking of freedom, freedom fighting so when he came in there Bhaktisiddhanta Sarasvati Thakura reminded him for what he has come, then he said, ”First free the souls then you can think of other freedom, preach the message of Chaitanya. You know sanskrit, you know English why don’t you translate these booksd and preach.” So that was kept, kept, kept and finally it hatched. When Jaladhuta started from Calcutta there was this old man walking up with his umbrella and his box and there were two trunks loaded on the back side of the ship full of books. With great difficluty he printed them in Delhi, in this way he reached Boston. When he reached there he saw this unalloyed steel and he remembered his spiritual master’s word: unalloyed devotional service. From there he started and he was praying to Krishna: ”I don’t know why I have been brought here, this is a place of passion and ignorance and I am here. My name is Bhaktivedanta but there is neither bhakti nor vedanta in me, somehow or other You make me dance, make me dance, You make me dance oh Lord You make me dance.” The whole world was dancing and it is still dancing and it will go on dancing. In this Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon and it is the ful- fillment of all transcendental knowledge. All this transcendental knowledge but this is krishna sankirtana, this is Krishna’s own sankirtana, it will become successful all over the world. In this way this harinama sankirtana yuga dharma will deliver this creation and there will be a golden age of 10.000 years now and these books will guide people how to understand Abso- lute Truth, how to solve the contradictions of different sampradayas, different philosophies, different understandings. So anyone who is fortunate enough just like Arjuna, he was fortunate to carry out the instruction of Shri Krishna even if he did not decide to fight, Krishna would have killed all of them. So even if all of us would think of leaving and not unstopping distribution of books, Shrila Prabhupada said in Vrndavana the books would pop out and distribute themselves. So much potency is there in his books. You distribute, you don’t distribute it doesn’t matter the books will just come out on the shelves, they will just go and enter the pockets of people. They will just see books flying there landing on their head and going into their pockets. So this is sankirtana movement. Sankirtan movement is the fulfillment of the desire of all these acaryas. By chanting Hare Krishna in the streets of different cities, towns and villages we are pleasing Ramanujacarya, Vishnusvami, we are pleasing Nimbarkacarya, Madhvacarya, Narada Muni. ISKCON movement was not started in 1965., International Society for Krishna Consciousness started there in the spiritual world. In this ISKCON movement we have devotees like Narada Muni, Prahlada Maharaja, Dhruva Maharaja, they are all ISKCON devotees. It was told by Prabhupada, he wrote in this list of holy places in the Shrimad Bhagavatam purport then he said, he added Puskara, Naimisaranya then he said: New York, Sydney and such holy places. It was not a mistake somebody reported it to him and said this is a misake and he said, ”No, these are all holy places.” So these are all ISKCON centers, ISKCON has got much wider form, much wider room then one can just think about. It is not some kind of cult, some kind of a society which was started by some old, frustrated Bengali gentleman. Nor that is the other mission. This mission is different. There was some Muka pujari followed by a blind intelectual, this is a different mission. This mission is the actual body of the spiritual understanding which is taken from Shri Krishna. This is the actual reiver in which one must take bath if he has to purify his material existance and go back home back to Godhead. So this is the conclusion of our four sampradaya class and tomorrow we will discuss purely the philoso phical aspects of the sampradayas and the six different schools of thought. That will be after 10:30. Hare Krishna!
This has been very nicely done in dvaiti siddhanta. Dvaita means two, so that we esta blish very nicely: the soul is not God, that is one point. Second point is accepting the Deity form of Krishna as nondifferent from Krishna. From Nimbarka’s line he took the principle of following in the footsteps of the gopis. That is one point, the other point is the ragha or spontaneous affection for Krishna. Because there is regulated devotion and then there is emotional, it is not just emotional - mundane emotion but with proper emotion. That is known as bhava bhakti, then there is prema bhakti: devotion in love of God. That is spontaneous, it is not something...that we mentioned now. So these two points were taken from Nimbarka’s line. From Vishnusvami’s line the depenency on the mercy of the Lord. This one point is very prominently explained in Vishnusvami’s line, later by Vallabhacarya who is the incarntion of Vishnusvami. So depending on Krishna in other words not depending on one’s personal endeavor or anything else, fully depending on Krishna. This kind of marga is known as pusti marga. Pust means there is some kind of nutrition coming from the Lord just like the child by himself, he cannot grow up from the mild from the mother some nutrition is coming so always depending on the mercy of Krishna. Then the process of engaging in different acitivities of service to the Deity. Different ways of contemplating and navavida bhakti it’s generally taken from there. Navavida means nine kinds of bhakti, means you should also do it by senses not just do it inside the mind. So that practical devotion that is also taken from Vishnusvami’s line. Actually as we discussed in the classes before Shri Chaitanya Mahaprabhu instructed these acaryas to elaborate these principles, in this way expalin the Absolute Truth in various angels. While explaining that naturally, automatically certain points were left over in each. So in each line there is something which is lacking and Shri Chaitanya Mahaprabhu was going to crown the sampradayas with this Hare Krishna maha mantra, sankirtana, depending on the holy name. So then He preached that based on Bhagavatam then these each sampredayas, what they were telling? Acutally they were telling this because we cannot say that they are incomplete in the sense that they are coming from Narayana, they are coming from the Supreme Lord and these are the sampradayas, meaning unbroken disciplic succession so you cannot say that they are lacking something. It is just that they are explained in a particular way which leaves questions in the mind of the conditioned soul. Just like the constitution of India, if it was given to a farmer he may get this book but he may think: this is very good for feeding my cow; he may not understand, the constitution is perfect but he doesn’t understand. So the sampradayas are perfect they are all speaking atma nivedanam, all the acaryas, all the Alvars, all the devotees they are telling: surrender, surrender but then the conditioned soul he is just in a big complex: how to surrender? Where to start? How to do it? Then the different conditionings like they can only surreder through the bhasya of Madhvacarya, if I am born in a Madhva family. These are traditions, it is not the bhasya, it is not the commentary but the soul is so conditioned when the acarya creates a spiritual world inside the material world, the conditioned soul creates a material world inside that spiritual world. This is also applicable to our society, we are also doing it. It’s true. The conditioned soul is conditioned soul, even if the milk is coming from the ocean and flowing as a river, a dog has to lick only, a dog cannot swallow the whole ocean even though it is milk. Only that much will go into his mouth, this is a dog so the conditioned soul is dog of his senses. So these acaryas are pouring milk, giving the philosophy then slowly, slowly they end up in something: yada yada hi dharmasya glanir bhavati bharata, so Krishna again sends His representatives, His sons, His friends, His associates and He Himself comes. So every Kali yuga Shri Chaitanya Mahaprabhu doesn’t come, every Dvapara yuga svayam Krishna doesn’t come, original personality of Godhead doesn’t come in every Dvapara yuga. Krishna lila is there in Dvapara yuga but different ways, different moods. Original Krishna comes once in a day of Brahma and the Dvapara yuga before us original Krishna was there. Then even if original Krishna comes just behind Him Chaitanya doesn’t come and that is in a course of a long, long time Krishna appears as Chaitanya and 503 years ago from today Shri Chaitanya appeared. So this Kali yuga is very, very special. Kali yuga is already special because simply by chanting the name of Krishna one can get liberated. But the Kali yuga which comes after Svayam Krishna’s appearance is more special and that Kali yuga in which after Svayam Krishna’s appearance Shri Chaitanya comes is much more special. One such Kali yuga is this Kali yuga where we are. So Shri Chaitanya Mahaprabhu’s mercy is very rare, it’s not that easy to get and somehow or other we are here during this time. Just like the field, the rain is coming and it is falling everywhere if a farmer will cultivate the field using that rain then there will be grain otherwise there will be no. So Shrila Prabhupada is the cultivator, this rain is pouring, Shri Chaitanya Ma haprabhu is the ocean He is the ocean of mercy and the Goswamis they drink from Him. Goswamis are like clowds and they become fully drunk with the mercy of Shri Chaitanya and these drunken clowds they come and they pour this on mountains, big mountains and these are Narottamadas, Locandas Thakur, these are all big mountains who are recieving that falldown and from there comes a river. The river is Bhaktivinod Thakura and this river has some branch rivers and some main channels. In this way it comes from Bhaktisiddhanta Sarasvati and enters a lake. This lake is Shrila Prabhupada. Now the fields are there. Now you dig some channels from this lake, you dig 11 channles, 30 channels, some channels get stuck but other channels work, later some channels can be cleansed too. There is no problem, it doesn’t mean that ISKCON is finished. If a channel is stuck, does that mean that lake has no water? No. Prabhupada lake is during the irrigation and it comes through, one channel comes out, it comes in the form of Russian Isopanisad, another comes in the form of Back to Godhead magazines, these are all different channels and through these channels then the world will be irrigated. And somewhere if some channel gets stuck with some mudd, don’t warry lake is there pouring out by the power of the flow of the water channels usually get cleaned by themselves. What is the cleaning system in channels when they come out of lakes? But when the channel is stuck with mud maybe the land will not get some water from there so you can pick another channel, get some water from the other side. Then the agriculture will continu. And when the channel is clean then you may pour water so in this way if something wrong happens to a devotee of something wrong happens to a center, something wrong happens somewhere, somebody ran away with funds, somebody fell down, you should see that channles are stuck with some mudd, don’t stop agriculture carry on. Because Shri Chaitanya Mahaprabhu is the engine and the Goswamis are different compratrments behind Him. There is a whole line of acaryas as compratments and behind us there is a whole line of devotees. So in the front the engine is pulling and all this compartment do is look at the previous compartment and then go, pushed by the back compartment carry on travelling. Don’t go off track, deviating is the only danger. Even if a compartment in front devales, get connected to that compartment which is not devaling but always follow the engine and behind is a guard, that is Prabhupada’s books. So 10.000 years so many compartments are going to come, guard is there in the back. So the train journey becomes very confortable, if somebody goes off track then he loses the connection. Then it is difficult, off track means: karma and jnana. This is off track. Anyabilasita sunyam... either in the controlled form or the uncontrolled form don’t become fruitive, don’t become speculative. If you just don’t do these two things you are on the track and this train is going on three tracks, usually train goes on two tracks this train is going on three tracks: one is sadhu track, other is acarya track, and sastra track. Sadhu, acarya and sastra. Sastra is original words of Shri Chaitanya mahaprabhu, sadhu is person who is following these instrucitons, he is sadhu. Acarya is person who is following these instructions and who can make others follow, he is acarya. These are the definitions of these words by Prabhupada in his lectures. Sastra means words of Krishna, sadhu means one who follows them and acarya means one who is able to make others follow them. So in these three tracks the train is going, of course no question of front compartments getting devailed, they are perfect. But we are somehow shuttled in from somewhere else so we make it devailed. So what happens is that if one track fails, depend onthe other two, if sastra cannot be understood then take shelter of sadhu and acarya. If the acarya flopps, take shelter of sadhu and sastra, always tehre is two only one can miss. In this way the train can go. This is the philosophy of Jiva Goswami. We are safe because we have sadhu, sastra and acarya and he two of them simultaneously will not fail. What is the guarantee? God is the guarantee. If one fails then take shelter of the other two. This is the train of Krishna consciousness, in this way you can have a safe journey. Where is the train going? Back home, back to Godhead and the engine is making sound all the time. He is whistling just to remind you: I am here, don’t warry. So when the train stops you are thinking: oh, what has happened? You hear the whistling and you know: oh yes, Mahaprabhu is here. So this congregational chanting is the whistling of this train. When everyone joins together and chants: ”Jaya Shachinandana, KI JAYA!”, then that is the whistle of Shri Chaitanya Mahaprabhu. We know that in this harinama Krishna is present, because Krishna has promised that He has said, ”I am always present when My names are chanted.” So this sankirtana means congregational chanting means complete chanting. San means also sanprada - full, full chanting not some ”Nitay Gaur Rhade Syam Hare Krishna Hare Ram”, not this type of chanting. This is all incomplete chanting, complete chanting is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. That is complete chanting. Then just breaking this and chanting in various different ways, finding out new mantras this is all bhogus. So Bhaktisiddhanta Sarasvati Thakura already took away all those weeds and he has establshed the system what to do, one chants Hare Krishna nicely. He doesn’t chant, ”Hetche, hetche, hetche..”, that’s the short form of maha mantra. If one chants like that then Krishna will give him SW, not spiritual world. Everything is now denoted by letters, instead of telling: vancakalpa tarubyasca... we say vancas, ”vancas prabhu” and instead of writing: please accept my humble obeisances, we write: PAMHO, and in stead of writing : all glories to Shrila Prabhpada, we write: AGTSP then Krishna will give you SW. According to surredner Krishna reveal, so what happens if you half surrender to Tulasi. You should know that Tulasi is krishna preyasi, is very dear to Krishna so while wearing these Tulasi beads Yamaraja will not come near you. Then if you think that: well, I am aquarian so I should wear by birth stome, if I put that stome then cover the two stones and put tulasi inbetween..” This is all anartha, unwanted. This is what we have to be careful of then it is not sankirtana,it is not complete kirtan it is half kirtan, it is equal to ”Nitay Gaura Radhe Syam.. ” One side you are depending on stones and different things and on another side you are depending on Krishna. Depend on Krishna, Prabhupada said, ”I have come to give hope.” So he has given hope, what is that hope? We have Hare Krishna maha mantra, we have the form of Deity, we have prasadam, association of devotees, dust form their lotus feet. But then I shouldn’t again start depending on some university, some graduation. Now if you start depending on some as we call it Vedic nonsense then you will be in trouble, it is like the monkey, the monkey was jumping here and there and he was thinking: I am not very happy. So then he jumped into a wooden shop, some carpenter shop. There was a big log of wood so he sat on the big log of wood and he was thinking: now I am happy. But somebody else made a cleave in that wood and they put a knife inbetween. So while looking at the knife the monkey thought: oh, this is a nice knife, I will play with it. So he was holding the knife and he was pulling it. When he pulled it out the piece of wood closed but the monkey didn’t know that his tail was inside. Now his tail was finished and he shouted screaming and crying; ”Oh, what happened to me!? My tail is stuck.” So in this way we shouldn’t follow the example of monkey, we try to solve some problem, somebody gives us a solution. Now on top of soluton we shouldn’t try to build up problems, we should be intelligent enough. You are sick, somebody gives you medecin, take the medecin don’t take something else that cures another desease. One foot goes through here and another foot goes through here this is diet and the medecin is Hare Krishna mantra. This is medecin, if you lose one of this you will be in trouble. You may be thinking medecin but if you don’t follow the diet then there will be no strength in the body to absorb medecin, then also you will face death. But if you are thinking diet and you are not taking the medecin then the sickness will remain and again it is cause of death. So how can soul die? Yes, it can die, it is possible. It is because when the soul doesn’t act in its capacities, it is as good as dead. Soul cannot die, it is true but the soul dies. How does it die? Because it doesn’t act as the soul so then it becomes dead soul, it becomes as good as matter. This is how the principles are taken from the sampradayas. They were given to the sampradayas, they were taken from the sampradayas. He is the giver and he is the taker, Shri Chaitanya gave, Shri Chaitanya took and Shri Chaitanya distribute. So appart from Shri Chaitanya’s mercy there is no question of understanding the Absolute Truth in this age of Kali. Appart from chanting Hare Krishna maha mantra and takig this diet prasadam and Krishna conscious philosophy there is no other way to please Chaitanya. It is not possible. So that is why Prabhupada condensed everything in these two words: chant Hare Krishna and be happy. This means a lot, it doesn’t just mean make some sound and be indifferent go the world. This is not what it means, it acutally means that you get connected with Shri Chaitanya and then the problems are solved. Any question on the sampradayas?
Q: What is the difference between Bhima and Madhva?
A: Bhima and Madhva? Bhima is one of the Pandavas, he is an eternal associate of Krishna and he is angsa, a portion of Vayu - the demigod in charge of wind, the wind god. So Bhima is his portion. Before him in Treta yuga Hanuman is also Vayu’s portion. That we saw in Ramayan story, how Vayu carried this conception so his angsa went into it. His contribution is that. That is why Hanuman is known as Vayu putra, son of Vayu and Bhima is also Vayu putra. Kuntidevi chanted the mantra for Vayu and when Vayu came she was given conception because Pandu cannot produce children. He had a curse so Pandu told Kunti, ”You recieve conception through other matter.” Other matter present during those days is either you recieve conception from the elder brothere of the husebandor you recieve conception from a saintly person. Like Pandu and Drtarastra and Vidura, they were born from Vyasadeva. Vyasa gave conception because the lady was there and the king died and there was no dynasty so Bhisma advised and this principle is only for those ages, it is not meant for Kali. In Kali yuga there is no such qualification, a woman cannot receive conception from somebody else. Her liver is so bad, that woman has recieved so many conceptions before marriage so there is no question of applying this rule. In Kali yuga everything is like this, there is nothing you can put standard on. That is called Kali, it means no standard. So Bhima was born like this. Pandu told Kunti, ”You concieve from a brahmana” but Kunti said that, ”Dhurvasa Muni has given some mantras and these mantras will give conception to me. I will bear a child form the mantra.” So she chanted the mantra. From Indra’s mantra Arjuna was born, from Vayu’s mantra Bhima was born, from the Asvini Kumara mantra Nakula and Sahadeva were born. Before that she already gave birth to Yudistira Maharaja when chanting the mantra for Yamaraja. Before Pandu’s marriage, while she was a young girl, she was just checking the mantras. She chanted the Sun god mantra and she got a son, his name is Karna. So Bhima is a porion of Vayu - wind god, then Madhvacarya is also a portion of Vayu so all these attributes of Hanuman and Bhima they are present in him. Like you see Madhvacarya, he leaps from one mountain to another, that is Hanuman’s character: to jump over rivers and oceans and Bhima was a great fighter. Madhvacarya also defeated many wrestlers, big, big fighters. He use to go and then with one hand he use to slap them off, he was so strong. When he was just six years old he was playing on top of a mountain and his mother wanted him and she called him, ”Vasudeva!” and he jumped from there, where he landed his thumb. He just landed on one toe and that toe made a hole which was four feet deep. Bhima also, when he fell from the lap of Kunti he broke a mountain. So in this way all these symptoms are there in Madhvacarya who is Hanuman. In the Madhva line the principle is that you have to surrender to Vayu if you want to get understanding of the Supreme Lord. He is the pure devotee of Godhead so you surrender through Vayu. We say here that we should surrender to the spiritual master, to guru, Gauranga then Radha and Krishna. So in their line their guru is there then after that is Madhva and after Madhva is Bhima, so after Bhima we have Hanuman.
Q:? A: So is it broken or not. That is the question? Q: The quesiton is why was it broken? A: Krishna explains that in the Bhagavad-gita. He says it seems to be broken actually it is not broken. Disciplic succession never breaks but what happens is that by the coverring of illusory energy it looks like it is broken because Vyasadeva is alwasy there. As long as Vyasadeva is present and Vyasadeva is present till the end of everything, so disciplic succession is never broken. But what happens is that from Vyasadeva, when the line comes inbetween somewhere it seems to be broken because of otherr philosophies coming. It is a very interesting point. Now why does this happen, this must be understood. Why it happens since Krishna is the Supreme Controler, He makes a disciplic succession and He is not able to keep it together so what kind of Supreme Lord is He? He makes a succession and he cannot keep it. It breaks many times, He has to come. It is like the modern engeneers, they build a road then it breaks. They have to cover and do some patch work. So what type of Supreme Lord is He? That will be a question. The answer is that in the Upanisads it is mentioned: Shri Krishna satisfies the desire of all the living entities, nityo nityanam cetanas cetananam.. so these living entities in their forgetfulenss of Krishna, they forget Him in various levels. Somebody forgets Him 10%, somebody 20”, somebody 30% and He wants to satisfy the desire of all these people. So when all living entities on this planet would be 100% remembering Krishna all the four lines will be fully functioning without breakage, because if these lines funciton without breakage there is no question of forgeting Krishna. Krishna surya saman... so living entities come up with various desires, somebody wants to think there is God. So if the disciplic succession is still existing how can he ever think there is no God. When the disciplic succession is going, like thinking there is no electricity when the wire is right on your nose, it is not possible. So then what happens is that to fulfill the desire of that foolish conditioned soul, Krishna orders to the material energy and it covers the truth. So it seems to be broken. Just like sometimes the policeman to give a fooled rope to the smugglers, they are dressed in mufti, not in proper uniform. They hide here and there, you don’t see any cop so the smuggler thinks: oh, let me fulfill all of my desires now. Then he starts doing his activity more nicely, then the police comes and catches him. In the same way Krishna catches the living entity, He gives him a long rope: all right how much will you forget Me. So there are unlimited living entities passing throught the creation, all of them are not having the same forgetfulness as the other person and that is why there had to be so many philosphies, so many religions. Otherwise how they will be satisfied? So someone should come and say: life is temporary, you don’t know whether there is life after death. So somehow or other either by hook or croock or by your senses, eat, drink and make marry because you don’t know what is going to happen. And that satisfies some particular kind of living entities. So the disciplic succession gets covered there because this living entity is demanding: give me a philosophy like this. nityo nityanam cetanas cetananam, Krishna says, ”All right, take it. Here it comes karma will satisfy your senses.” Then somebody takes that and makes it into western form and fives another name to it. There are onky six levels of forgetfulness of Krishna, basically, and then you can combine these six inot 36, into 66, into unlimited numbers. Just like there is mode of passion, goodness and ignorance. There are 3 modes but we can see right in this class room, you can have a category of each of us because 3 into 3 into 3, unlimited so this is six, it’s even more. So each one mixed with another one becomes another philosophy and different levels of consciousness the living entity is having due to the forgetfulness of Krishna. krishna bahirmuka hoy.. Shri Chaitanya Mahaprabhu said: because of turning away from Krishna unlimited desires they come into the heart of the living entites so the illusory energy comes and catches him on his throught, lapatya dhare, this means that I am sitting here talking to you, suddenly someone comes form the behind and catches hold of my neck like this, so illusory energy catches you like that. Then in that catching you start screaming and that is called nationalism, shouvinism, socialism, communism. Originally there was Isopanisad, can anyone speak more communism than the Isopanisads? It is not possible. So all these things are simply premutation and combination of six philosophies because there are only six levels of forgetting Krishna. Whenever forgetfulness comes disciplic succession becomes covered and Krishna reinforces the disciplic succession, again He says: again I am reinforing it. So then these different things go away. Arjuna said, ”My illusion is gone and my consciousness is fixed now, I will do as You say.” Because actually speaking Krishna is just fulfilling our desires. Just like you are all sitting here, why you are sitting here? Because you want to sit here, there cannot be any other philosophical reason for this. It’s absurd to say anything else, because you want to be here you are sitting here. The moment you don’t want to be sitting here you will get up and go. Is there some KGB here with machine guns? No, you have to be here in this class you will do nothing. Here you will go even while I am talking. I like to talk, I like to sit here and explain you. There can be no other reason for this. One may say, ”No, no, festival commity told you.” That is external reason, I could have told no and even if I said ”yes”, maybe I don’t come here to lecture so then what will happen? And I just went to sleep, so many things can happen. So actually I want it, that is the actual reason. In fact even the festival commity is coming up with this proposal, why don’t you talk on the four sampradayas, is because I have been charising some idea in my heart I want to speak on four sampradayas so Krishna made an arrangement. That’s all. Everything is the living entitie’s proposal and Krishna’s sanction and the material nature’s arrangement. That’s all. You propose, He sanctions and the nature arranges. Prakreta kriyamnani gunaih karmani sarvasah..the foolish soul is thinking that I’m doing. What is happening? I simply ask: I want this, Krishna says: yes, when He says yes then I start working for it and the nature helps me how to work for it. When I deserv, I recieve. Suppose I had a great desire to speak about the for sampradayas and I was doing in July when it is raining and no devotees coming to the temple. I can be doing it but it won’t be happening, it has to come to a particular time and circumstance - this Mayapur festival. So there are 5 things in the Vedanta which are necessary for anything to happen and the most important is the sanction of Isvara. Then there is circumstance but the preliminary thing is the desire of the living entity then you apply. When you apply you have to fulfill certain markations, certain conditions - you deserve, you recieve so desire, deservation. Sometimes some philosophers see that because of deservation you attain something when you lose it, you are in mysery. So don’t desire anything. This is another way of solving the problem, but it doesn’t solve the problem because you have to at least desire that, because soul is conscious so there is no question of not desiring something. You have to desire not to have a desire so that is a desire. So now how are you going to get rid of that? In this way Madhvacarya argued. Madhvacarya told Buddists, ”How can you become non existent, it is never possible. Even if you are thinking I am nonexistent you are existing as nonexistent. That is an existance.” In other words existance, consciousness and bliss cannot be overruled, it is not possible. This is natural, sobavika bhava is a nature of a living entity: I exist. When you get up in the morning what do you think: I am the regional secretary for Russia? You don’t think that, you think: I am here, then you think: Oh, I am...,then you think: I have got 50 Russians, what did they eat this morning. Otherwise one gets up thinking I am regional secretary, you know I am GBC. When you when you wake up you know you are there and then you know yo are there as brahmana, you know you are there as old brahmana, but you are there. That sat is your eternal quality, other things are all on top of it. So I exist and how do I know? Because I am conscious, I know that I am existing that is my cit. While existing and everything else is miserable I am always thinking that there is some myseryless state, there is some problemless state, there is some state where there is no unhappiness that means that is my nature. Like this gentleman was sitting in one pose 15 minutes, after 15 minutes he changed to another pose and another 10 minutes now he changed to another pose then he will stand up, then he will shake his legs and he will walk around. Why? Because you are looking for happiness, that is the reason. Yes, you want to be confortable, why you want to become confortable? Because confort is your original nature, disconfort is against your nature. If it is natural for you then you will be like this for 5000 years you won’t change that pose. That is not natural to you, why? After some time there is pain here, so then you turn this way and you hold. Now some happiness is there. What is happiness? Removal of that mysery. So that is why one should adjust the situation and jump from one mysery to another mysery, because the happiness you are getting now by sitting in this pose compared to the previous pose will become unhappiness soon. So what is the use of changing that pose, that is the question. That is what a Krishna conscious person does, athato brahma jijnasa, otherwise he is simply thinking how to get green card, that’s all then he is stuped. But while thinking jijnasa, he inquires why, why I am looking for happiness when unhappiness is coming? Nobody is looking for headaches, nobody is looking for indigestion, nobody is looking for malaria, nobody is looking for AIDS but we are getting it, it is forced on us. So who is that going on the market asking: can I get AIDS, where can I get AIDS from? Nobody wants but you do get it, what can you do? Where is it happening? On the body, on the mind, on the intelligence and this is your disconfort. What is the confort? That I am soul and I am confortable and how do I act as a soul? I am servant of Krishna. So even in this body, even in this material existance when I serve Krishna, even though with the material ingridients, with the material senses, when I serve Krishna then” again I am able to relish that original bliss that I am lookig for. That is why these young mena and women, even old men and women, it doesn’t matter - we say young because otherwise for young man there is so many things to do why should he be sitting here? He is not lame, dumb, he is not crazy although that is what they think but he’s not. Then why is he doing this, getting up in the odd hours, ghostly hour when everybody is sleeping. He gets up at 3:30 in the morning, Bush is sleeping, Gorbachev is also sleeping then we get up. Why do we do this? 3:30 an unguardly hour, somebody said to Prabhupada: it is an ungardly hour, Prabhupada said: no,no, you don’t know that is a guardly hour, it is brahma muhurta. They have gone completely up side down, they call godly hour ungodly hour and what is the acutal hour, it is 11:30 in the night in the dancing floor or in the casino, that is the real hour, 3:30 is ungodly. This is the age of Kali. So why is he doing it? Because nikilasu avastabi... nikilasu even though he is using piece of paper, black board and whatever, cowdung, grass which is called dead matter, eventhough he is using these things, even though he is talking, even though he is listening, even though he is eating, even thouth he is walking he is doing nikilasu avastabi jivera mukta, he is liberated instantly. This is instant liberation, instantly liberated, jivan mukhta - he is living but he is liberated. Usually we know when somebody is liberated he is gone, he is liberated and he is here and he is working, he is talking. That is what Arjuna was asking: ”What does he speak, how does he walk, what does he eat.” Then Prabhupada gives: eat this way, don’t talk nonsense, chant Hare Krishna, no meat, no gambling.. what does he speak? He is speaking Krishna consciousness. How is he situated? He is situated in an ISKCON center and now does he move? He moves with a book bag, this is he answer. So in this way the harmony between all these principles has to be understood on the basis of the maha mantra. This harmony cannot be understood unless there is the basis of maha mantra. So Hanuman, Bhima and Madhva they all wanted one thing, what is that thing? Shri Chaitanya Mahaprabhu summarised the desire of all the acaryas, He said: in every town and village My name will be heard, in every town and village. This is the summarisation of Hanuman’s desire, Bhima’s desire, Madhva’s desire. Hanuman crossed the ocean, for what? For finding out information about Sita to make Ramacandra happy. Shrila Prabhupada crossed the ocean but he didn’t cross the ocean because there were not enough sandwiches available here, no he was very happy in the Radha Damodar Mandir, hearing the bell rings and then comes prasadam. He didn’t have to think, there is no administration, so peaceful so happy and if he wants to honor somebody’s field the farmer will come and touch his feet and say: swamiji you have purified our land. And he is going to New York and if you want to walk into somebody’s property then you will be chrged for trespassing. Why one should leave this situation and go there? You walk anywhere in New York, in anybody’s place first of all he will shoot you, most of them are just wai ting with guns. As soon as you come in: shoot, trespasser. If I kill a trespasser I am not a criminal. So this is a law and in Vrndavan what is the law? You walk into somebody’s land he worships your feet and this is where he was situated, why does he go there? Because of the same thing, Sita had been stolen. The Laksmi was in the land of Ravana, somehow or other he should be conquered so you need some monkeys that’s why he went there. He was trying in Boston, somebody told him: if you really want to meet the Vanaras you go to New York. Then he caught some Vanaras there then he continued. He sent one Vanara to one place then he met another Vanara in this way Vanaras were somehow encreasing. Now it is in the shape of this big, big Vanara. Now the Russian Vanaras are there, very soon you will see Eskimo Vanaras. Not one Vanara will be left, everybody will be engaged in building bridge. Prabhupada said that I am building bridge between the different nationas, between the different nationalities, I am building bridge by Krishna consciousness and he is using these monkeys. We are all monkeys, some are Jambuvan - big monkey, big bear some are Hanuman, he can jump for hundreds of miles. There are also small spiders, they go there and throw in the sand and then come in the ocean, roll in the ocean because sand is dropped in it. So Hanuman can throw bolders and some spider he is also diong service and Ramacandra is pleased by both. Somebody is throwing bolders, Ramacandra is very pleased because Ramacandra doesn’t acutally need a bridge, the bridge is only to engage the monkeys. So all these activities in our society are there to engage our monkey mind. Tasmat kenu upayena: somehow or other by hook or croock, in this way we can engage ourselves. I’m sorry if I’m talking too much on this subject but if somebody has a question, if you show hand I’ll stop.
Q: You are telling that in each Kali age Shri Chaitanya Mahaprabhu won’t come. So what is the way in which people in those days will get liberation?
A: Because the holy name will be manifested. Krishna takes incarnation in the age of Kali in the form of holy name. So Hare Krishna maha mantra will be there, just like before Mahaprabhu came the Hare Krishna maha mantra was there. The maha mantra will be there but this golden opportunity of apatra nadekiya, without seeing who is qualified and not qualified, this is special mercy. Other Kali yugas holy name will be there, if someone is very, very qualified he will be able to chant it and then get liberated. This is particular age of Shri Chaitanya’s special mercy, that qualified or unqualified deliverence guaranteed. Somehow or other even if you are mocking at the devotees chanting in the street, ”Hey! Hare Krishna, Hare Krishna, all the time Hare Krishna..” even you say that you get delivered. A man was passing stool and he was sitting there, a pig came to eas feasis, in New York you don’t have this, this is a great facility of taking birth in this land you have stool everywhere and the pigs come. So when the pig came too close the man got scared and he started running and he was running, running, running and he came to a cliff. It was still chasing him so he jumped off, while jumping because he belonged to the mleccha varna, he belonged to the sixth - seventh varna he used this word: haram. Haram means very bad, nonsense, useless, like that. These are gentle translations, so he was telling: haram and then he jumped off and he died. The soul from that body developed the body of a Gandharva and with great devotion to Krishna it reached the Gandharva planet. A rsi was meditating there for thousands of years, he saw this in his vision then he got up and said, ”What is this?! I’ve been sitting here for thousands of years and nothing has happened to me except for growing nails and beard, but this person he is in an unclean situation and he is telling bad words and he is going up, so something is wrong with the control system” Then he went to complain to some rsis, there was Narada Muni in that asrama. So Narada Muni explained to him that that was because he chanted Rama’s name. ”He chanted Rama’s name? But he was just shouting: haram.” But ram is there so Ram saved him, somehow or other because of the holy name. So the holy name has this power of saving even if one is helanamva but when Shri Chaitanya Mahaprabhu comes He doesn’t simply save you from one step to another, to another step. No, like Prabhupada used to say, ”In this very lifetime you will go back to Godhead.” This is Shri Chaitanya Mahaprabhu’s promice, radha krishna bolo sange calo. Sannyasis begged so what is this sannyasi begging? Matrabika, only one biksa he is asking. What is that biksa? Radha Krishna bolo, chant Hare Krishna. Radha is there so chant Radha Krishna means chant Hare Krishna. So Mahaprabhu is taking everyone, this is special mercy so don’t wait for another Kali yuga and the holy name coming, do it now! You don’t know what will happen if you wait. Maybe when the holy name comes in the next Kali yuga you will be a tree and you may be a politician, what will you do? So a bird in a hand is better than two in a bush. Now harinama is there, ISCKON is here, take shelter.
Q: You are saying earlier on that when a spiritual leader starts a movement and the conditioned soul puts his conception on it and he says: I am a Madhvacarya and he ruins it and you said this also can happen in ISCKON but then also you were making a point when we can understand that in Kali yuga there is acutally only the Hare Krishna mantra, there is only Bhagavad-gita, there is only Lord Chaitanya’s movement so can you explain the difference between seeing the Hare Krishna movement and narrow minded religionists.
A: The greatness of this ISKCON movement is one person, that is acutall greatness. Everything else is just knit around him. That one person Prabhupada, he is one person just like Mahaprabhu. Before there were so many incarnations, Krishna came and said sarva dharman parityaja.. you surrender, I will save you. But Mahaprabhu came and broke the lock, He distributed. In the same way there have been so many acaryas before and all these acaryas have envisioned something, they have paved the path and Shri Chaitanya Mahaprabhu selected Shrila Prabhupada to fulfill his mission. So when Prabhupada established this movement he left his wonderful books where he explaied about every single thing necessary for us to know and he has left the very good system of continuing this society with the Governing Body Commission and the system of temple administration, temple presidents and so on, details are not important. The system is there, frame work is there and the philosophy he predicted that for 10.000 years to come these books will guide the world. So if one simply takes shelter of this system of living in the ISKCON temple, chanting Hare Krishna mantra, following the princi ples, worshiping the Deity in the association of devotees, reading Shrimad Bhagavatam. So whatever happens in different lines, different philosophies it will not happento him, he will be safe. Just in the circus, you see people walking on the bar, he leaves one bar and if he doesn’t catch the other bar then he will break his head but they have a net. So Prabhupada created a good circus system, he has given you so many bars and he has also put a net so if you lose something, if you happen to drop somewhere the net will catch you. What is the net? The network of ISKCON, ITV - this is real network.The ISKCON network is there, devotees are there, prasadam is there, then one can say: well in other lines these things were also there - Prabhupada. So you can’t say it is same, Prabhupada is here. He has broken this wall, this wall of illusory energy, he said, ”I have made a war against illusion,” then he has pro- mised, ”I will take all these people back home, back to Godhead.” Then one may say, ”Well, Ramanuja also made that promise.” Yes, but Shri Chaitanya told him: you do this much and I am coming. Madhvcarya also made that promise, any acarya. This is the promise they make: I will deliver everyone, otherwise they won’t be acaryas and they deliver in their own levels, in their own way. When Shrila Prabhupada comes, just like Shri Chaitanya Mahaprabhu never had been before such an incarnation, so Shrila Prabhupada never had been before such an acarya. This is not some kind of sentimental thing because Bhaktivinoda Thakura predicted, Nityananda Prabhu predicted. Nityananda Prabhu told Jiva Goswami that after Mahaprabhu’s disappearance this place will be flooded, this Mayapur and then he said that after that again this place will be revived and so many people will come. Then he said: that will be a magnificent temple. Adbuto, he used the word adbuto, mandira hoibe - there will be a temple and from that temple Krishna consciousness will be preached all over the world. These were Nityananda Prabhu’s own words, Nityananda is nonother than Sesa. Bhaktivonoda Thakura also predicted: a mahapurusa will come and he will organise this movement all over the world. Simultaneously he was praying for another mahapurusa who would organise within the Gaudiya sampradaya, within the line of Gaudiya because so many things were happening. So Bhaktisiddhanta Sarasvati came and he made the organisation of Gaudiya math. This is something which was predicted for ages, it is not something that some old man, his business was flopp then he went to a sadhu then somebody gave him a free ticket and then he went to America and he fooled around for two years. He didn’t know what to do and somehow or other the hippies were there so because of the renaissance period in America, this is what the historians will say. Historians again have jaundice and malaria together so you can’t save them, it’s not possible. You can only save those who are little fortunate. So Shrila Prabhupada’s position is the supreme among all the acaryas in the creation. It doesn’t make the other acaryas small, acutally all of them - it is like in a factory, each one puts a knot, each one puts a bolt and then finally it becomes a scuder. So the scuder of Krishna consciousness, I started fom the beginning then Brahma after creating and after he gave all these different instructions in the Vedas, he realised that devotional service has to be thaught somehow or other. So then he started his line of Brahma sampradaya because he is the first knowledgeable person, so in that line everything will finally find it’s culmination. So Bhaktivinoda Thakura said that at the end od the golden age all the sampradayas will find their culmination in the Brahma sampradaya. Brahma sampradaya means what? Through pure devotional service. In the Brahma sampr adaya there are thuosands of branches, one of them is Madhva’s line. There are thousands of branches but pure devotional service is in the age of Kali after Shri Chaitanya’s appearance only can happen by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare and Shri Chaitanya Mahaprabhu predicted that in every town and village this name will be heard,’My name will be heard’. And when did that happen? Through whom did that happen? And that is Shrila Prabhupada. So this position of Prabhupada as founder acarya, samstapagacarya not just founder acarya of some institute for a small time, no, founder acarya of the whole devotional principle, samstapagacarya - of devotional service. That is why his purports are called Bhaktivedanta puroprts, bhakti means devotion, vedanta means end of knowledge - the end of knowledge is devotion. So all these puroprts are proving devotion is the end. So neither in the past nor in the future will there be an acarya like that and because of that special potency of this personality, like Prabhupada used to say, ”ISKCON has come to stay.” He was very authentic when he was saying this, he was like a person with audacity, ”ISKCON has come to stay!” One will make a mistake, two will make mistake, 24 people will not make mistake. He was here when there was no other land, only bhajan-kutir, he was walking here and he lifted his walking stick then he showed like this, ”There will be a long building here.” Someone said, ”Prabhupada, this is not our land.” Prabhupada said, ”Everything belongs to Chaitanya.” Now you are having long building. Prabhupada’s word, blooped - Prabhupada’s word, it was inculded in the dictionary, everybody knows what it means. He is a world acarya, he is acarya of not just human beings. So many demigods appeared in this movement, he was very clear there is no doubt. What is it that he didn’t know? But he was so simple, he didn’t produce one gram of gold. When they asked him, ”Swamiji, you do miracles?” He said, ”Yes, here are my miracles,” his devotees, ” they are my miracles.” Once he was sitting in his room, he was looking at one spot, one gentleman came. Prabhupada was looking, this man after waitig for five minutes said slowly,”Are you meditating?” Prabhupada said, ”Yes. I am meditating on the mosquito.” Then he said, ”Then one may think: oh, this is some mundane meditation. No, how perfect Krishna is, He has created this mosquito so nicely. Even he has a cylinder on his nose.” So janma disaya ta it the question, a person who is constantly thinking like that is an acarya. Then that person gives guarantee and hope for unlimited living entities and gives a fencing too within which they can go and grow towards Krishna and that person, that great farmer that is sanstapagacarya. It is because of Prabhupada’s special mercy that this ISKCON movement is flourishing but if we are fortunate we will take shelter of it. Just like a beautiful river is flowing, if one is fortunate he will go and take bath otherwise he will say, ”Oh, there is some foam on top, too many bushes on the side.” So you remain dirty, it doesn’t leave those people. The river jumps up and takes the dirty people, washes them. There was a case against ISKCON in Germany, the Swamijis were under arrest. The case was heard every day and when devotees came, they came with a kirtan to the court and then they had this berfi prasadam and it was given to all the advocates, judge and then they went on doing this and after six days the judge came to his seat and he didn’t continu the proceeding because there was no prasadam. ”Where is prasadam?” Then they had to find some prasadam. So in this way this flood is just overthrowing, even if you didn’t want to take bath it is chasing you from behind. Somehow you must take bath. How is that happening? It is like a meditaiton this one kind of a worm, it meditates, meditates and becomes a batterfly. Prabhupada was meditating, meditating, meditating day after day, night time in preparation, always thinking this way or that way. ”Where wil I go? I want to go. Will I go to Japan or will I go to London?” E N D