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NITAAI-Veda.nyf > SG Translated and Main Scriptures > Chaitanya Bhagavata Commentaries > Madhya Khanda > Mukunda Mercy CB 2.10.170-265

Mercy to Shrila Mukunda

Chaitanya Bhagavata Madhya khanda 2.10.170- 265


Audio commentary & lecture by

His Holiness Bhaktiratna SadhuSwami Gaurangapada

Transcription service by Jagannatha Gauranga dasa.


Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya


Shri Chaitanya Bhagavata chapter 10, verse 170, Madhya Khanda. So we have seen the most merciful benediction which Advaita Acarya asked the Lord to deliver the three kinds of people murkha, nica, and patitere. Now today we will read what the other devotees are asking to the Lord as benedictions.


Text 170


keha bale, --“mora bape na deya asibare

tara citta bhala hauka, deha’ ei vare”


Someone said, “My dear Gauranga, please my father does not allow me to come to this kirtana, please give me the benediction that his heart and mind will understand bhakti and allow me to come to your association, please give this benediction to me.”


Text 171


keha bale sisya prati, keha putra prati

keha bharya, keha bhrtya, yara yatha rati



Some people asked the benediction from the Lord about their disciples and some people asked for their sons, some they asked for their wives, and some they asked for their servants, and whoever person that devotee was attached to any other persons they asked benedictions to the Lord for the spiritual well being of that person.


Text 172


keha bale, --“amara hauka guru-bhakti”


ei-mata vara mage, yara yei yukti


Some people said, some devotees said “Please my dear Lord give me guru-bhakti, give me devotion to my spiritual master, who is your dear associate and representative. In that way please give me this benediction.” So in whatever spontaneous ways the devotees remembered they asked the Lord for those kinds of benedictions.



Text 173


bhakta-vakya-satya –kari prabhu visvambhara

hasiya hasiya sabakare dena vara


This is another name of Lord Gauranga, Visvambhara. Lord Visvambhara is the maintainer of all of the universes. One of his names is bhakta-vakya-satya-kari. Bhakta-vakya-satya-kari means one who makes the words of the devotees as true, one who upholds the words of the devotees.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Always Prahlada told Hiranyakashipu that the Lord is in this pillar and Lord Nrsingadeva appeared from that pillar just to make the words of Prahlada as true, to uphold the dignity of his devotee because Prahlada had intense faith in the Lord. There is satyam pasita nija vrita pasitam. In the Bhagavatam the verse is that, “just to fulfill the words of my devotee I come again and again and I give the corresponding benedictions.”

Even though Lord Nrsingadeva could have killed Hiranyakashipu in an ordinary way, but to fulfill the words of Brahma. Brahma is also a pure devotee, Brahma gave the benediction to Hiranyakashipu, various benedictions about his death, so the Lord did not want to transgress those benedictions, the Lord wanted to protect the words of Brahma and protect the words of Prahlada, so he manifested as Nrsingadeva from the pillar.

Similarly Lord Gauranga also takes a lot of pleasure in fulfilling the words of his devotees rather than fulfilling his own desires, his own words. Sometimes the Lord breaks his own promise to protect the devotees. We have seen in the Bhagavad Gita how when the five arrows were given to Duryodhyna by Bhisma to kill the five Pandavas; Duryodhyna kept those five arrows with him. Lord Krishna came to know that those five arrows tomorrow Bhisma is trying to go to kill the Pandavas, so Lord Krishna sent Arjuna to Duryodhyna and Arjuna begged the five arrows from Duryodhyna, so Bhismadeva became very angry the next day. This is the work of Krishna the Supreme Lord, so Bhisma said, “Krishna has broken my vow, so I will break Krishna’s vow of not lifting a weapon in the battlefield of Kuruksetra.” So he fought so vehemently, so vigorously, that Arjuna’s chariot was totally devastated and Arjuna was on the ground and Lord Krishna had to lift the wheel of the chariot to protect Arjuna from Bhisma. But the Lord was not ashamed; the Lord was not ashamed to break his promise because for him the words of the devotee were more important. The life of the devotee Arjuna was more important than Hari Bol Hari Bol Hari Bol, yea… the life of Arjuna was more important than his own promise.

So bhakta vakya satya kari; his only business is to make the word’s of his pure devotees true. That is one of his primary activities, the Lord’s activities, in the spiritual world also. Now we see the most beautiful pastime of Lord Gauranga Mahaprabhu giving mercy to one of his most intimate devotees, Mukunda datta.






Text 174


mukunda achena antahpatera bahire

sammukha haite sakti mukunda na dhare



So Mukunda…Hari Bol, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Gauranga, Gauranga, Gauranga, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Hari Bol, Ok, yes. So Mukunda datta he was observing this pastime of Lord Gauranga Mahaprabhu. Hari Bol. So mukunda achena antahpatera bahiresammukha haite sakti mukunda na dhare. Mukunda was sitting behind the curtain and he did not have the power to come in front of the Lord and see the Lord directly after the Lord had given mercy to so many devotees.


Text 175



mukunda sabara priya parama mahanta

bhalamate jane sei sabara vrttanta


Mukunda was a great devotee of Lord Gauranga Mahaprabhu, he was fully aware of the glories of all the associates of Gauranga Mahaprabhu.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

It was Mukunda who sang that song which led to Pundarika Vidyanidhi being so ecstatic, ripping off his clothes, and which led Gadadhara taking initiation from Pundarika Vidyanidhi ultimately. It was Mukunda who used to fall down from the top platform while fanning the king, seeing the peacock feather he would remember the Lord Krishna and he would faint in bliss.

So his Krishna consciousness, his Gauranga consciousness was very very intense, he was constantly remembering the Lord, and his songs would melt even stones, his devotional songs. So he knew the glories of all the devotees of Lord Gauranga Mahaprabhu.


Text 176


niravadhi kirtana karaye, prabhu sune

kona jana na bujhe,--tathapi danda kene


Now Mukunda was a constant singer for the Lord, he was singing kirtana and the Lord was relishing the kirtana. So people, the devotees were not understanding why Mukunda is hiding behind the curtain, why the Lord is not giving him darsana, why the Lord is angry upon him, it was a big secret to the devotees. And Mukunda is also sensing that the Lord was not willing to give his mercy to him. Mukunda was afraid; he was behind the curtain.


Text 177


thakureha nahi dake, asite na pare

dekhiya janmila duhkha sabara antare


Lord Gauranga Mahaprabhu did not call Mukunda, just like he called, “Come here Shridhara, Come here Haridasa, Come here Murari, Come here Advaita, see my form.” Like that, Gauranga did not call Mukunda.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So Mukunda was not able to come in front of the Lord, because without the Lord’s desire one cannot achieve bhakti, one cannot have the vision of the Lord. In Bhakti Rasamrta Sindu, Rupa Goswami says that bhakti su-durlabham. Su-durlabham means that why bhakti su-durlabham because one may not achieve bhakti after millions and millions of lives of performing sincere devotional service if one does not worship the Lord with attachment, that is one reason why it is su-durlabham. The second reason why it is su-durlabham, very rare, is because one may perform very sincere devotional service, but if the Lord doesn’t want to give bhakti, one cannot force the Lord. I cannot say that I have chanted your holy names for thousands of lives, now give me love, prema. You cannot force the Lord, it is the Lord’s independent desire, he may not give a devotee who has been chanting so many years but a new devotee may be instantly given love of God by the Lord.

So sometimes the material calculations don’t work, bhakti, not sometime, all the time, it is just the desire of the Lord alone which determines when we will see the Lord. Ok if it only the Lord’s desire then why are doing sadhana bhakti? Why are we doing bhajana if ultimately my bhajana and my devotional practice is not going to force the Lord to give audience to me? Why am I doing all this, Because ultimately it is his own sweet desire.

So the reply is very simple, by sadhana bhakti, by bhajana, chanting his holy names one is showing one’s sincerity to the Lord, one’s desire to see him face to face one day, desire to serve him unconditionally, that desire we are expressing to the Lord by performing bhajana, nama bhajana, performing chanting of his holy names, doing devotional service. We can only show to the Lord our devotion, ultimately the Lord will decide when to show himself to us. So even though Mukunda was the most confidential of Gauranga’s associates it was so heart rendering and painful to all the devotees because the Lord was not calling Mukunda, because Mukunda is pleasing, serving all the devotees by singing beautiful songs about Gauranga and Radha Krishna. Shrivasa being the leader of all the devotees could not control his distress about the Lord not giving mercy to Mukunda and he spoke as follows:


Text 178



shrivasa balena, --“suna jagatera natha

mukunda ki aparadha karila tomata?


Shrivasa Thakura is telling, “Oh jagatera natha, jagatera natha, Oh master of all universes, what offense did Mukunda do towards you, that you are shunning him, you are avoiding him, you are not giving him your mercy, I’m surprised?



Text 179


mukunda tomara priya, mo’sabara prana

keba nahi drave suni mukundera gana?


“Mukunda is priya to you, very dear to you, beloved, beloved devotee, and also he is the soul of all of us, because he helps us in kirtana, sankirtana. Sankirtana is the only way to please you, and everyone knows that. Who does not melt on hearing Mukunda’s kirtana, Mukunda’s singing? Our heart melted in love for you by hearing Mukunda’s singing, that’s why now are heart’s our being pained, why are you not giving mercy to him?”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

It’s always good to have the good wishes and the mercy of the devotees because sometimes when the Lord is displeased with you the devotees can recommend you to the Lord, that’s why it is always good to have the mercy of the devotees because if the Lord is angry on us, the devotee’s can protect us, but if the devotee’s our angry on us, no one can protect us, it’s not possible.

If Gauranga is angry on someone, Nityananda Prabhu can protect him, if Nityananda Prabhu is angry on someone, then the Nityananda bhaktas can protect him, the devotees can help, to take mercy, get mercy on Nityananda Gauranga again, but if the devotees are displeased then….Nitai will help, but you need the help of the devotees to get the mercy of Nitai also. So Shrivasa is recommending, putting the case of Mukunda in front of the Lord.


Text 180


bhakti-parayana sarva-dike savadhana

aparadha na dekhiya kara apamana


Now this is the someone may ask how can Shrivasa speak these kinds of words to the Supreme Lord, but Shrivasa here is taking the liberty of telling the Lord that, “My dear Lord your insulting Mukunda, apamana, you are insulting Mukunda’s devotion by avoiding him, by not calling him in front of you, by not showing your form to him. Because he’s bhakti-parayana, he’s taken full shelter of pure devotional service, and sarva-dike, he’s cautious in all ways to perform bhakti, he’s not letting the bhakti creeper die. And I don’t,” Shrivasa said, “I don’t see any offense, I don’t see any offense in his character, then why are you insulting him like this my dear Lord?”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

You see this is a very…words which Shrivasa has dared to speak to the Lord because of Shrivasa’s great intimacy to Lord Gauranga Mahaprabhu. You know when someone intimate speaks to us in that way one can, one doesn’t mind, one understands factually the meaning of it. And also Shrivasa Thakura was very much eager that Mukunda should be accepted by the Lord. The devotees are more eager to push other devotees to the Lord than themselves. Radha wants to put the gopis on the swing with Krishna and push the swing more than Radharani wants to sit with Krishna on the swing because Radhika’s pleasure is increased by pushing other gopis towards Krishna, similarly Shrivasa wants to push Mukunda to Gauranga, why Mukunda is?





Text 181


yadi aparadha thake, tara sasti kara

apanara dase kene dure parihara



Shrivasa Thakura is taking the liberty of advising the Lord and he’s telling the Lord, “My dear Lord if he’s committed some offense then why don’t you punish him? But why do you neglect him? Why are you rejecting your own servant?”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Neglect is the greatest painful situation for a devotee. If the Lord chastises some devotee, it means that the Lord considers the devotee as his own. You don’t chastise some stranger on the street; you correct someone whom you love and if the Lord speaks sweet words also we know he is full of love and recognizes the devotee’s service. But if the Lord just neglects us, then there is nothing for the devotee to live for, so Shrivasa is saying, “Why don’t you punish him if he has committed some offense, why don’t you tell him what offense he has committed and why do you neglect your servant like this?”


Text 182


tumi na dakile mare sammukha haite

dekhuka tomare prabhu, bala bhala mate”


“Mukunda will not come before you unless you call him because he doesn’t want to, he wants to see you by your mercy, by your permission, he doesn’t want to transgress your desires so he’s not coming before you, he’s waiting for you to call him, he considers himself very insignificant to even come in front of you. So my dear Lord please speak to him sweetly; bala bhala mate, and please call him and let him see you, dekhuka tomare prabhu, let him see you my dear Lord.”

Now the devotee’s are all waiting for the answer of Gauranga Mahaprabhu, what Gauranga Mahaprabhu is saying and Gauranga Mahaprabhu seems to be in a very strict mood today with Mukunda, he’s replied to Shrivasa:


Text 183


prabhu bale, --“hena vakya kabhu na baliba

o betara lagi more kabhu na sadhiba


This is a very deep transcendental pastime, the Lord is saying to Shrivasa, “O Shrivasa, please never speak these kinds of words again, don’t canvas in front of me again for Mukunda, don’t speak to me on his behalf again, I caution you, I warn you.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

The question that may arise is why is the Lord so angry? The Lord is giving the answer in the next verse:



Text 184


khada laya, jathi laya, purve ye sunila

ai beta sei haya, keha na cinila


Lord Gauranga Mahaprabhu is remembering an old Bengali saying, the old Bengali saying is khada laya, jathi laya. It means that some person, sometimes he approaches you with a straw in his mouth, very humble, and the next day he comes with a stick in his hand to beat you, to hit you. “So see this beta, see this beta, this Mukunda, none of you have recognized him, none of you know about him.”


Text 185


ksane dante trna laya, ksane jathi mare

o khada-jathiya beta na dekhibe more”


“Sometimes ksane dante trna, in one moment he takes a straw in his mouth and the other moment he hits me with a stick. O khada-jathiya beta na dekhibe more. This beta, this Mukunda is a straw and a stick holder, you know, sometimes straw, sometime stick and therefore he will never see me in his life.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Bhaktisiddhanta Thakura comments that the Lord is saying that “Mukunda’s one hand is on my feet and the other hand is around my neck, he’s trying to choke me, with one hand he’s trying to choke me and with one hand he’s trying to hold my feet. Whenever it suits him to become my subordinate, he becomes that. And whenever it is… and other times he causes harm to me, that is why Mukunda is a synthesizer.”

So we have to be very careful to understand this pastime. Actually this pastime has nothing to do with Mukunda. Mukunda is the purest devotee of the Lord, but the Lord is using Mukunda here as an instument to teach us a very very very important lesson in the practice of bhakti yoga, which you will see in the next verses. How can Mukunda whose singing melts stones, how can he hit the Lord? He cannot hit the Lord anywhere, anytime. But the Lord is using Mukunda as an instrument because no materialistic people can surround the Lord at any point of time, so sometimes he has to use his own dear devotees to teach a hard lesson to the world.



Text 186


maha-vakta shrinivasa bale ara bara

“bujhite tomara sakti kara adhikara?


Even after hearing such strong words from the Lord, Shrivasa Thakura is becoming a very expert speaker, maha-vakta, very powerful speaker, he said one more time to the Lord, “My dear Lord who can understand your prowess and your words and your potency, but still I would like to propose this:”


Text 187


amara ta mukundera dosa nahi dekhi

tomara abhaya pada-padma tara saksi”



Shrivasa Thakura said that, “My dear Lord I have never found any kind of fault in Mukunda, and your two beautiful lotus feet they are the witness to this fact that Mukunda is your pure devotee, pure unalloyed devotee, your two lotus feet are the witness of this fact. I take a promise, an oath to your lotus feet that Mukunda has never committed any offense.” And the Lord elaborated on why he was so angry, the Lord said:


Text 188


prabhu bale, --“o beta yakhana yatha yaya

sei mata katha kahi’ tathai misaya


The Lord says that “Wherever this beta Mukunda he goes whichever group he meets of people, he mingles with these people and speaks like one of them and hears their philosophy, their distorted philosophy, concocted philosophy, and tries to become one with them.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

You see this is a very important statement by the Lord because sometimes Gauranga’s devotees, Krishna’s devotees are accused of being conservative, not associating with other groups, impersonalistic groups or other sannyasas who are not propagating anything or are propagating something other than bhakti, real bhakti to the Lord. 99% of the world is filled with people who are preaching something different other than pure devotional service.

So devotees do not interact with these kind of people, whereas some present modern day gurus they are so open to everything, they’re open to everything, very liberal minded. They don’t mind mixing philosophies, they don’t mind taking bits and pieces from here and there and presenting it to the people and nowadays people feel “Oh, he is such a saint, he accepts everyone.” People have the wrong interpretation of a saint, they do not know, they say, “Oh he’s accepting everyone, all philosophies, he’s equal to all of them, that’s why he’s a very equipoised saint.” But here Gauranga Mahaprabhu, the Lord himself is rejecting this bogus idea. The Lord himself is getting angry at this kind of kitchari philosophy. Kitchari, you know one should mix with everyone, one should get gold from filth, one should become one with anyone one meets, one should try to become one of them. Lord Gauranga Mahaprabhu does not like this philosophy because he’s the Supreme Lord, he’s the father of all the principles. He’s the Lord of principles, he’s saying:


Text 189


vasistha padaye yabe advaitera sange

bhakti-yoge nace gaya trna kari’ dante


When he studies Yoga-vasistha, which is basically an impersonalistic scripture, Yoga-vasistha, but Advaita Acarya interprets Yoga-Vasistha even with bhakti with devotion, and Gauranga Mahaprabhu is also…but:


Text 190


anya sampradaye giya yakhana sambhaya

nahi mane bhakti, jathi maraye sadaya


“When he goes out and mingles with some other sampradaya people, some different spiritual cults and groups who do not believe in my transcendental form, who are basically impersonalists, who do not preach pure devotion to me, he goes out and mixes with them. What does he think, does he think that going out and mixing with them is going to benefit them, No! He mingles with these people and yakhana sambhaya, and he converses with them and he tries to understand their viewpoint, become one with them.”

But in this verse unfortunately it says nahi mane bhakti, he rejects bhakti, he rejects the pure process of bhakti and jathi maraye, and in this way he hits me with a stick on my head.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

You see why Gauranga is so much concerned about his devotees is that if somebody is a non-devotee, Lord Gauranga does not care anyway he’s performing he’s going to, he’s going and learning bogus philosophies and impersonalistic interpretations of the Lord’s form.

But here Mukunda is a great devotee, so the Lord does not want to even see a spot, bad spot, a single spot on his character. The Lord wants him to act in the most ideal manner. The Lord doesn’t mind millions of people interacting with the different sampradayas and different philosophies because they have chosen to do that. The Lord is pained in the heart but the Lord grants them that because that is their desire. But Mukunda is very dear to the Lord, actually the Lord is speaking these words because of his affection to Mukunda, he’s saying that nahi mane bhakti, jathi maraye sadaya. He’s goes out and mixes, he may not have a bad intention but because he mixes with these people, hears their speculative philosophy, impersonalistic explanations, that is why he actually comes and hits me with a stick.


Text 191


bhakti haite bada ache, ye iha vakhane

nirantara jathi more mare sei jane


Very instructive statement by Lord Gauranga Mahaprabhu, he’s says that “Anyone in this world who claims to be a guru or a leader or a spiritual leader, if he or she explains that something is higher than bhakti, some deviant speculative path, is higher than bhakti, he glorifies such a path and minimizes bhakti or devotion to me, such a person is constantly hitting me with a stick.” The Lord is saying nirantara jathi more mare sei jane.



Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So basically his only fault was to go to those people, even to go to them who were claiming that something is higher than bhakti, giving impersonalistic explanations. So even the Lord didn’t want him to go to such persons, what to speak of talking to them. Because when you go to them, go to their assembly it means you are supporting their views, encouraging them to give their more impersonalistic explanations and say that God has no form and minimize the process of devotion to the Lord. So the Lord felt that just Mukunda’s going there was minimizing, because if there is no audience to hear no one will speak.

When we go to hear something it means we are giving the encouragement to speak. Like Vaishnava aparadha sometimes we say, “Oh I just went and heard some aparadha, I didn’t commit, I just heard, I didn’t speak anything.” But Jiva Goswami says … Just by hearing there is fault in that because if you were not there to hear the person would not have spoken it, so you are the cause of the ninda, Vaishnava aparadha, or bhakti aparadha here, bhakti aparadha. It’s a great offense to Bhakti devi that somebody says that there is something is higher than the Lord’s devotion cause there is nothing higher. It is the means and it is the goal.

So if somebody claims like that, the Lord is saying he is constantly beating me with a stick. Constantly beating him with a stick means that he is greatly displeasing the Lord. We can take both meanings, literal meaning is he is hitting the Lord with a stick but that actually means that the Lord is greatly angry and displeased at such a kind of effort, because at least the materialistic man is not talking about bhakti he’s totally immersed in sense gratification. But a so called pseudo religious man he’s taking up a banner of knowledge, he’s saying I am a very knowledgeable person and using that knowledge to minimize bhakti, he’s more dangerous than even a materialistic man. The Lord is even more displeased with him than a materialistic man. Ok a materialistic man does not know what is bhakti if he comes across some sadhu sanga, devotee’s association he or she may turn to bhakti but a person who has come to spiritual life and then he minimizes bhakti, then there is no chance for him.


Text 192


bhakti-sthane uhara haila aparadha

eteke uhara haila darasana vadha


“Because he committed an offense at the lotus feet of bhakti devi, because of hearing empty bhakti explanations from so called spiritual people and the mayavadi’s and impersonalists, so bhakti devi has been minimized because he heard them. So that is why he will not get my darsana, my vision, because an obstacle has blocked his indulging in these kind of conversations and meetings with non devotees who are acting as if they are professing some knowledge but were saying that God is not a person, such people have…due to the association of such people he has committed an offense against bhakti and that is why he will not be able to see me again.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So from these pastimes we can understand that actually liberalism does not have a place in bhakti yoga, especially in the philosophical aspect. One cannot…just hearing some kind of talk or reading some kind of book which is not propagating pure bhakti will greatly displease the Lord to even to that extent that he may reject us. He was ready to reject Mukunda forever; that is not possible with Mukunda he has been used as instrument here. Mukunda was such a great devotee that he could not actually commit any offense at the feet of bhakti devi, whatever he does. But the Lord is using this pastime to show us how serious it is to deviate, how serious a deviation it is considered from bhakti if one goes out and associates with so many kinds of groups.

Unfortunately some devotees in the name of preaching they may have invented some means known as interfaith and talking to people of different faiths and religions and philosophies. Mostly 99.99% of those philosophies which are impersonalistic, they have hardly any conception about God or bhakti or the holy names. So this effort may be taken up as a preaching effort but it is not authorized by Gauranga Mahaprabhu. Although the statement may sound a little bit strong and harsh but this is the lesson which is coming from this pastime and one cannot neglect this lesson just to please everyone and everyone that…why should one compromise on the order of Lord Gauranga in order to preach, because ultimately what are we preaching? We are preaching the order of Gauranga, we are preaching the name of Gauranga, we are preaching the message of Gauranga so we should preach it as to how Gauranga wants, not how we want.

So we should not invent these kinds of means which will bring us in contact with all kinds of bogus philosophies. We have to give to the people pure bhakti, we don’t have to take from people their nonsense. That is the main (Question from audience)…That is very difficult, the problem is that this preaching, this interfaith kind of preaching one will get only 15 minutes to give but a devotee may want to preach Gauranga’s message, Gauranga’s name, but most of the time the devotees will have to hear what others are saying. There is a time allocated for each preacher to preach…yes, assembly of interfaith preachers. So if a devotee is one of them and there are 20 preachers of interfaith, then a devotee will only speak for 15 minutes and balance 8 hours or 6 hours a devotee has to hear precisely those things that Lord Gauranga is totally rejecting here in these pastimes.

There are many many innocent people in this world who are not affected or contaminated by impersonalistic philosophy, I mean considering God as light or impersonal. So…Why we should instead take the order of Lord Gauranga Mahaprabhu and preach to them the holy names and if somebody who is a leader in some different religion, cult, or philosophy wants to come and understand our philosophy we can tell them, teach to them when one is conducive for it. But why should we take a risk and why should we go out of our way and such a heavy risk by displeasing Lord Gauranga, because if Gauranga is angry on us and displeased then our whole preaching has no value. We are preaching so we can bring souls to him and if he rejects us only how can we bring others to him.

So Gauranga Mahaprabhu, we can invent novel ways and means Prabhupada said to inject Krishna Gauranga consciousness into the bloodstream of the society, but those means should not make us to indulge in excessive association with people or groups who are preaching something different than bhakti. We can bring people to bhakti, we can invent novel ways and means but not at the sake of disobeying the order of Lord Gauranga Mahaprabhu. There is a very thin line, one has to always remember this pastime of Mukunda datta, one has to always be very careful like if our strength, even if our strength in Gauranga Krishna consciousness is very strong and nobody can shake us from our conviction, but even then Lord Gauranga is not allowing us to go and hear from these kind of people. Mukunda, who can shake Mukunda from devotion to Gauranga? He was singing songs for Gauranga, so he was directly in front of Gauranga Mahaprabhu, but even he, Lord Gauranga is greatly angry and displeased because he is going to these kinds of groups and he’s a silent observer.

So this is a very strong pastime, very strong lesson for not only Mukunda but all the followers of Gauranga Mahaprabhu for all time to come. Although this pastime may look totally conservative but we are proud to be Gauranga das, Gauranga’s servants. And we are proud to be conservative if that is what it’s labeled but we cannot give up ourselves to Gauranga Mahaprabu, we cannot displease him just because of, just because of not following the trend of liberalism. We don’t care for any trends, we don’t care for any popularity, we don’t care for any following, we simply care to follow Lord Gauranga’s orders as they are, as it is.

(Question from audience) Yes, yes, yes…yes, and philosophically it’s even more serious, here Lord Gauranga because of the philosophical deviation. Practical changes one can make while preaching. One can adopt some practical means like Prabhupada said while distributing books we can change your clothes to distribute books in some specific areas but this is a major philosophical discretion especially about going out and even sitting in an assembly of people who are not conducive to bhakti, who have some other meaning or understanding of God or devotion which is not favorable to Lord Krishna and Lord Gauranga.

It is a big risk we are taking in the service of the Lord, displeasing the Lord if we do this. Then somebody may ask the question, “Ok, how do we preach to these people then? We have to go and become one of them, then they will understand, listen to you, hear you.” But Prabhupada gave the example that if somebody is conditioned as a leader of some society, it’s very very difficult for them to change their philosophy. Historically very very few leaders of cults and philosophies and groups have seemed to change their philosophy or to give an open reception to other philosophies. Externally they may give us an open reception to hear Gauranga’s message and philosophy but there will be no practical value. The only thing we end up getting is displeasing the Lord, that only comes in our hand at the end of all this kind of preaching.

So if someone or anyone wants to understand this philosophy let them come to us, let them come to us. Ok we can go to them, but if they’re ready to hear our teachings of pure bhakti without any misinterpretations and without forcing us to hear the garbage of impersonalism which they want to propagate. That one can do but one has to very careful.


Text 193


mukunda sunaye saba bahire thakiya


na paiba darasana—sunilena iha


Mukunda heard everything from behind the curtain and Mukunda heard that na paiba darasana. I will never see the Lord again in my life, na paiba darasana, na paiba darasana, na paiba darasana, na paiba darasana. Those words of the Lord went into his heart, “I will never see the Lord again, I will never see the Lord again.”



Text 194


guru-uparodhe purve na manilun bhakti

saba jane mahaprabhu—caitanyera sakti


So guru-uparodhe, “In the past because of the advice of some guru in the past, I did not accept bhakti, or I neglected bhakti and Lord Gauranga Mahaprabhu knows the past, present, and future of all souls, so he knew this. Caitanyera sakti, his power and potency, that’s why now I have to face this most difficult, the worst situation in my life, that I will never be able to see Lord Gauranga Mahaprabhu again.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So this is a complete pastime because Mukunda, you know he cannot actually…the pure associates of the Lord come with the Lord from the spiritual world and they go back with the Lord after the Lord completes his pastimes. So how can the pure devotees ever reject or neglect bhakti on the advice of some guru, it’s not possible. But this is a pastime which happened in the life of Mukunda just so that Gauranga Mahaprabhu can enact this pastime and teach us a very very important principle.


Text 195


mane cinte mukunda parama bhagavata

“e deha rakhite mora na haya yukata


So Mukunda is parama bhagavata, mane cinte mukunda, he started thinking. See again Mukunda is parama bhagavata, how can a parama bhagavata do, neglect bhakti, he can never neglect bhakti, bhakti is the life and soul and the blood, the very breath of the parama bhagavata. But this is a whole complete pastime which has happened the Lord is teaching us, and Mukunda after hearing that the Lord will not give him darsana, the Lord will not appear before him, Mukunda said, thought within his mind that, “Now it is not required or suitable for me to keep this body any longer, I have to die because I will not be able to see the Lord, the very purpose of my existence is defeated now, there is no other way, I’ll have to give up my life.”


Text 196


aparadhi-sarira chadiba aji ami

dekhiba kateka kale—iha nahi jani”


So Mukunda was such a great devotee, he thought in his heart, “Today, aji, just today I will give up my offensive body, apardhi-sarira chadiba, a body which has committed this offense which Gauranga Mahaprabhu has listed which he did not like at all, he has not even given me a chance to beg forgiveness to him, he has simply rejected me totally, so I will give up this body today, why should I delay?”

So, but only one last question arose in his mind and he thought, “Dekhiba kateka kale—iha nahi jani,” Mukunda said “When will I see Lord Gauranga again, that is the only question I have, when will my soul be in his association again, the master of my soul he has rejected me, but when, if and when can I see him again?”

So this last petition of Mukunda, Mukunda did not interfere with the desire of the Lord, nor did he force something, nor did he try to defend himself, he accepted the judgment of the Lord, and Mukunda said, his last desire he put forward to Shrivasa Thakura:

Text 197


mukunda balena,--“suna thakura shrivasa

‘kabhu ki dekhimu muni bala prabhu-pasa?”


One feels like crying when one hears this last request, so Mukunda, this is the climax of the pastime. Mukunda was very fortunate that Shrivasa was around, because he could put forward his last desire to the Lord, and Mukunda said to Shrivasa, “O Thakura Shrivasa, kabhu ki dekhimu muni bala prabhu-pasa, when will I see him again, please ask one time to prabhu, to Gauranga Mahaprabhu, please ask?”


Text 198


kandaye mukunda hai’ ajhora nayane

mukundera duhkhe kande bhagavata-gane


Making this last request to Shrivasa, Mukunda started crying with ajhora nayane, ajhora. Ajhora means swollen eyes and incessant tears, just tears coming from his eyes were giving just a small glimpse of the intense pain which was there in his heart.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

One can imagine if devotee is told that one will never see the Lord again. Even death is not a solution because life after life, after the next life, after the next life, still I don’t see the Lord so where the death? The soul cannot kill itself, the soul cannot be killed, the existence of the soul is eternal so the soul is doomed if one doesn’t see the Lord again so that is why his last question was very pertinent, the last question was, “When can I see him again at least in some life, at least then the soul is worth transmigration, at least I can.”

And seeing this misery of Mukunda, the bhagavata, the devotees they also started crying because they also felt themselves in that situation. Mukunda’s distress was unbearable, anyone who hears of this crying of Mukunda really starts feeling for Mukunda so much in spite of his pure and totally dedicated service to Gauranga Mahaprabhu, he’s put into such a situation where there is no hope.

So Shrivasa hearing these words of Mukunda to Shrivasa because Mukunda was behind the curtain, the Lord directly heard Mukunda’s request to Shrivasa. So before Shrivasa could speak to the Lord, the Lord directly replied in front of everyone so Mukunda could also hear, the Lord said:


Text 199


prabhu bale,--“ara yadi koti janma haya

tabe mora darasana paibe niscaya”


Lord Gauranga said, “After ten million births,” one koti, one koti equal to ten million, “After ten million births Mukunda will certainly get my darsana again.” Will certainly, niscaya, the Lord has used this word niscaya, darsana paibe niscaya; he will see me again.


Text 200


sunila niscaya-prapti prabhura shri-mukhe

mukunda sincita haila parananda-sukhe


And when Mukunda heard this word, niscaya, certainly he will see me after ten million births. Certainly, that word certainly had an ambrosial effect in Mukunda’s heart, directly that word coming out from his lotus mouth, Lord Gauranga shri-mukhe that sincita haila. Mukunda became immersed or overwhelmed his whole body became parananda sukhe, that transcendental happiness.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Because he himself was feeling unqualified to see the Lord at all, but here the Lord was merciful to him and the Lord said, “After ten million births certainly, certainly he will see.”

So Mukunda was so happy he thought now it is worth living I don’t care if I become an insect, I become a worm, I become a deer or I become a dog a cow a monkey, I don’t care but I am ready to wait for ten million births to see Gauranga Mahaprabhu again, it will be my greatest good fortune. The Lord, he did not think the Lord cursed him for ten million births, he did not complain to the Lord, he did not feel the Lord is cruel, instead he thought that I was unqualified totally to see the Lord again at all, I have committed such a big blunder, a big offense, I do not deserve to see the Lord again ever but the Lord being so merciful he has granted me only this ten million births time. Such a tiny time will pass very fast and I will be again with the Lord one day, his heart jumped in joy because in the beginning the Lord had said that Mukunda will never see me again. So Mukunda was totally devastated but after hearing that certainly after ten million births Mukunda became jubilant and what did he say:


Text 201


“paiba, paiba” bali’ kare maha-nrtya

premete vihvala haila caitanyera bhrtya


This is the glory of Chaitanya Bhagavata that each verse is filled with love of God. Mukunda started raising his hand, he said, “Paiba, paiba, paiba, I will get him, I will get him, I will see him, I will see him, I have got him after ten million births.” And he started dancing wildly, “Paiba, paiba, paiba, paiba, I will see him again, I will see him again.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Premete vihvala haila caitanyera bhrtya. Anyone who has witnessed this pastime with his own eyes is the most fortunate person in the world. We are hearing about these pastimes and our hearts are melting in love, in pain, in love, in compassion, we can, so many moods are arising in our hearts simultaneously we cannot describe. So “paiba, paiba baila kare maha nrtya, I will attain him, I will attain him. That Lord who is impossible to attain by Brahma and Siva and Laskmi, that Lord I will get after ten million births, what a good fortune I have.”…Mukunda started dancing.

Sometimes in bhakti we don’t even have the patience to wait for a few years, we think, “Oh, I have chanted his names for five years, so long, why is God not showing, I cannot see Gauranga anywhere, I can see only maya, maya, maya. I have no realization; I have not a drop of love. What’s happening? Is there no God? Is bhakti all wrong? What is happening? All these scriptures, are they exaggerations?”

We develop a strong doubt in our heart, because the person doesn’t work in a few years, in a few years. And here Mukunda his faith, his determination, his patience is so unlimited, he is dancing wildly even though he knows he has to face ten million births without the audience of Lord Gauranga Mahaprabhu because he has implicit faith in the words of the Lord.

The Lord said, “Certainly I will see you after ten million births.” Mukunda also said, “Certainly this will happen.” This is real devotion, hundred, one zero zero percent faith in the words of God. And one zero zero percent patience, without patience nobody can be successful in bhakti yoga. One should be ready to wait for millions and millions and millions of lives if that is what the Lord wants and one should keep on chanting his holy names, hearing his pastimes for millions and millions and millions of lives. Let him show himself whenever he wants, it is his sweet will, his sweet desire, but is my self benefit, self interest, if I chant his names, it is my self interest, I hear his pastimes daily.

Ok if he doesn’t appear in front of me at least I have his sweet nectarine holy names to associate with him. I have his sweet nectarine pastimes, I have his sweet nectarine devotees, I can somehow pass millions of lives no problem, I will never give up his devotion. I will never give up his holy names in any kind of trial and tribulations, and the greatest trial and tribulation is when the Lord says, “I will not see you for ten million births.” What can be a greater trial and tribulation than that? The whole goal of our spiritual endeavor is being pushed back by ten million births and still Mukunda is dancing in love saying, “What a kind Lord he is, what a merciful Lord. I committed a blunder, an offense for which I can never be actually forgiven but he is kindly going to accept me after ten million births, what a merciful Lord. Ten million births is nothing, it’s nothing, it’s nothing. I pray that personally in my life I can glorify this pastime again and again.


Text 202


mahanande mukunda nacaye seikhane

‘dekhibena’ hena vakya suniya sravane


Mahanande, mahanande Mukundas dancing, why? Because he heard that word from the Lord, dekhibena, dekhibena, means he will see me, “he will see me, he will see me, he will see me surely.” Dekhibena, this word Mukunda heard and he’s so happy to hear these words, “Oh I will see the Lord, now I am behind the curtain I cannot see the Lord.” He didn’t even ask the Lord , “My dear Lord before I commit suicide please show me once, please let me see you once. No he was ready to get this punishment, this strong heavy, heavy, heavy punishment of ten million lives because he thought it is a more less punishment for the offense he has committed.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

The devotee should always feel like that, the Lord is giving you only a sample of my offenses, only a sample reaction of my sins and offenses. The devotee should never feel that the Lord is doing injustice upon him, then he’s not a devotee. So there is unlimited lessons to be learned from these pastimes and one could go on for years glorifying this pastime.


Text 203


mukunda dekhiya prabhu hase visvambhara

ajna haila,--“mukundere anaha satvara”


On seeing this divine mode of Mukunda, Lord Gauranga Mahaprabhu started smiling, Visvambhara. Oh what a beautiful smile he gave at that time and he ordered the devotees, “Bring Mukunda here, bring Mukunda here, bring him here.”


Text 204


sakala vaishnava dake “aisaha mukunda”

na jane mukunda kichu paiya ananda


All the vaishnavas started shouting “Mukunda, Mukunda, the Lord is calling you, come, come, Mukunda come!” And Mukunda was still absorbed in his dancing that he will see the Lord after ten million lives, he was still absorbed in that, and he couldn’t even hear the devotees were calling him because he was in the bliss of seeing the Lord after ten million lives and he didn’t know what was happening actually.



Text 205


prabhu bale,--“mukunda, ghucila aparadha

aisa, amare dekha, dharaha prasada”


Lord Gauranga Mahaprabhu said, “Oh Mukunda, today you are freed from all offenses, ghucila aparadha, all your aparadhas are destroyed. Aisa, aisa, come here, come here Mukunda. Amare dekha, see me, see my form, and accept my mercy. Dharaha prasada. Please accept my mercy on you.”


Text 206


prabhura ajnaya sabe anila dhariya

padila mukunda maha-purusa dekhiya



By the order of the Lord, Gauranga Mahaprabhu’s devotees got Mukunda and brought him here because he was not in external consciousness. They dragged him to the Lord, he fell to the ground on seeing the Lord, seeing maha purusa, maha purusa, Gauranga Mahaprabhu. The Bhagavatam describes…in the eleventh canto Gauranga Mahaprabhu is glorified…He gave up his Goddess of fortune, Vishnupriyadevi, his wife…and he ran after the conditioned souls of kali-yuga who are conquered by maya. He ran to save them, he gave up his own consort, the Goddess of Fortune…the Lord gave mercy to Mukunda who was lying at the lotus feet of the Lord…also we will hear next time the prayers the transcendental prayers of Mukunda to the lotus feet of Gauranga Mahaprabhu which are the summit of all humility and all devotion.


Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya


Chaitanya Bhagavata chapter 10, Madhya kanda, mercy to Mukunda by Gauranga Mahaprabhu; so we’ve seen that how the Lord forgave Mukunda because of his great faith in the words of the Lord…so seeing the fruit of Mukunda in him the Lord called him back, text 207:


Text 207


prabhu bale,--“utha utha mukunda amara

tilardheka aparadha nahika tomara


The Lord is saying, “Mukunda, please get up, please get up, get up.” Because Mukunda when he was brought in front of the Lord he crashed on the ground in front of his lotus feet. “You do not have even a fraction of an offense, you have not done any offense, get up Mukunda.”


Text 208


sanga-dosa tomara sakala haila ksaya

tora sthane amara haila parajaya


Bad association, sanga-dosa, “Whatever effect of bad association you got by associating with so many different groups who are preaching something other than pure bhakti, that bad dosa, fault which has arisen has been destroyed because of your extreme patience and determination and perseverance in my bhakti. You did not mind, if it was any other servant he would have said have said that ‘Lord you are going to see me after ten million lives Ok I don’t care about you, I will live my own life, if you reject me then I don’t care, I will go my own way. But no you said that I will wait…


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So tora sthane amara haila parajaya, the Lord is saying that “You have been conquered, you have conquered me today. I was going to forgive you after 100 million lives but I am forgiving you immediately because of the intensity of your desire to see me is so much strong that all of the faults accumulated due to this bad association have been destroyed instantly.”…

The Lord becomes conquered by bhakti that is why he is known as bhakti man…Lord Gauranga Mahaprabhu is saying that tora sthane amara haila parajaya, “I didn’t want to see you so soon but I had to give my darsana to you immediately because I have been conquered by your determination, by your sincerity to see me life after life to be my servant…So you did not give up my service, I gave you ample chance for you to curse me and say ‘Ok, I don’t care about your service but you did not give up my service, you are ready to wait for ten million lives so that is why I am pleased with you.” Because the devotee knows that even if the Lord forsakes the devotee, the devotee cannot forsake the Lord for his own benefit…The devotee knows that the only hope for him is the lotus feet of the Lord, so the Lord may kick him many times, but he just keeps on coming and grabbing the lotus feet of the Lord, until the Lord is very merciful to him…

The Lord tests our patience and if we pass his test then the Lord becomes merciful to us. Just like a marriage of a young couple, the newly wedded wife on the very first night told the husband that, “I want to beget a child, I want a child immediately.” The husband said “No it will take some time, now you are married you are on the right path, very soon you will have the child.”

Similarly if one has patience, the wife requires patience after marriage, automatically the child will be there. Similarly patience is a quality that we have to learn from Mukunda. Only by patience can love of God be born in our heart…The devotee should understand that he will receive the audience of the Lord soon or if he or she is regularly chanting daily and performing the practices of devotional service it is just a matter of time. If the devotees are avoiding the offenses, ten offenses, especially Vaishnava aparadha then the devotee is sure to achieve the Lord, to see the Lord in one’s heart very soon. So the Lord, bhagavan has been defeated, parajaya, with Mukunda’s great determination, great greed to see the Lord again. And the Lord has again appeared before him…


Text 209


‘koti janme paiba hena balilama ami

tilardheke saba taha ghucaile tumi


“I declared, I told you that you would have to wait for ten million births because I calculated how much faults you had accrued by talking to this, by going to the assembly of this impersonalistic groups who are negating my form, not preaching pure bhakti. I calculated the offenses and then I told that you will see me after ten million lives, but my calculations were proved wrong because by your intensity and your greed to see me and your patience to wait for me for ten million lives, you have burned all those reactions in one moment.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Tilardheke saba taha ghucaile tume…So we see here how the intense greed for the Lord burns away all the anarthas in the heart. Agni, the fire of attaining the Lord, one should be very very very sincere, very very serious and very intensely desiring to achieve the Lord, then only can one achieve the Lord very quickly like Mukunda. If one is very complacent in performance of bhakti and chanting then one will take many many lives…


Text 210


avyartha amara vakya—tumi se janila

tumi ama sarva-kala hrdaye bandhila


“What are your qualifications, why have I forgiven your offense, your fault, sanga dosa? The reasons is this, avyartha amara vakya, you have understood that my words are infallible that is why you have tied me in your heart always. “


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

This is a very very important verse that one has to have implicit faith in the words of the Lord and his pure devotees otherwise one cannot make any progress on the spiritual path…otherwise one cannot make any progress…(Question from audience) My words are infallible, avyartha, means they are always effective. That faith you had, tumi se janila tumi ama sarva-kala hrdaye bandhila.

Prabhupada used to describe some person who used to recite Bhagavad Gita and conduct Gita jnana yagya but the problem was that he used to select only a few verses from the Gita. So he was asked, “Why do you do that?” So he said that “other words of the Gita are not important or practical in this present age.”

So Prabhupada also made this point that one has to accept the Lord, all the words of the Lord as infallible, not just some words, that is real devotion, all the words of his pure devotees…Because the Lord is infallible so the words emanating from his mouth are infallible, un-retractable, one should have full faith in them. So when he said that, “I will see you after ten million lives,” Mukunda accepted it with full faith and he took the number very seriously, he took the number very seriously, he didn’t take it. The Lord had spoken it seriously, the devotee took it very seriously and that is why the devotee captured the Lord in his heart, through his words.

The sound vibration coming from the mouth of the Lord is non-different from the Lord. So Mukunda got that sound vibration of the Lord in his mind and heart and that sound vibration became his only hope in life. Koti janme paiba, these three words of the Lord, Lord Gauranga Mahaprabhu became very ingrained in his mind, that I will achieve him after ten million lives. Paiba, paiba, I will surely achieve, I will get him. So in one way when he caught the sound vibration of the Lord in his heart he has captured the Lord in his heart. So the Lord said that you have bound me every second in your heart because you have implicit faith in my words.


Text 211


amara gayana tumi, thaka ama-sange

parihasa-patra-sange ami kaila range


“You are my singer, you sing beautiful songs for me which melt even stones, please always stay with me because you are a qualified devotee of mine, a very intimate devotee of mine, you are the proper recipient that is why I was joking with you. I was parihasa, making fun of you, I wanted to highlight your great devotion for the whole world, your qualities of patience and perseverance and devotion, I wanted to highlight that and I wanted to relish your bhakti.”


Text 212


satya yadi tumi koti aparadha kara

se-sakala mithya, tumi mora priya drdha


“Even if you commit millions and millions of offenses Mukunda, satya yadi tumi koti aparadha kara, millions and millions of offenses. Se-sakala mithya, tumi mora priya drdha, you will always, you are always fixed as a very dear devotee in my heart and that is why all those offenses will be rendered false. Those offenses will never be considered by me because you will always be fixed in my heart.”


Text 213


bhakti-maya tomara sarira---mora dasa

tomara jihvaya mora nirantara vasa”


“Your body is bhakti-maya sarira, tomara sarira—mora dasa.” The body of the devotees is always overwhelmed with devotion from head to toe because they are constantly absorbed in the remembrance of the Lord, so “You’re my servant because your body is bhakti-maya, full of devotion, and especially your tongue. Tomara jihvaya mora nirantara vasa, in your tongue your always singing my glories there is not for one moment that you stop singing my glories.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So Rupa Goswami says that… “All kinds of bhakti should begin from the tongue.” Tongue is like the rudder of the body, like the rudder below the ship determines the course of the ship in the sea.” Similarly the tongue, jihvaya mora nirantara vasa, it is the rudder of the human body. If the tongue is constantly used in glorifying the Lord or if the tongue is constantly used in eating the prasada of the Lord then all the senses are tamed, they’re tamed and controlled and they are engaged in the service of the Lord. So the Lord is saying “your whole body is bhakti-maya, but specifically your tongue. Mora nirantara vasa, I am eternally residing on your tongue in the form of my holy names, I always reside there.” So one should use the tongue in constantly glorifying the Lord, never misuse the tongue at any point of time and our whole body can become bhakti-maya or full in devotional service.


Text 214


prabhura asvasa suni kandaye mukunda

dhikkara kariya apanare bale manda


When Mukunda heard the most soothing and consoling words from the mouth of the Supreme Personality of Godhead, Lord Gauranga Krishna, at that time Mukunda started crying. Kandaye Mukunda, he started crying profusely, he had tears in his eyes and he started condemning himself, lamenting; “Oh, Oh,” dhikkara kariya apanare bale manda. He started saying that “What a dull fool I am.” He started, what did he say?


Text 215


“bhakti na manilun muni ei chara mukhe

dekhilei bhakti-sunya ki paiba sukhe?


So Mukunda, this is the specific quality of the Lord’s devotees, the specific quality of the Lord’s devotees that whenever they get a chance to become humble they really go to the lower depths of humility. They really take each and every chance to relish the mellow of humility; there is a very very specific rasa, mellow when one becomes numbra and sarala. Numbrita and sarala is a very very, the crown of all good qualities of a devotee and as a devotee goes more lower and lower and lower, the devotee feels the mercy of the Lord as stronger and stronger and stronger. Because if you go low, low, low then the water will fall with more force. The water is coming from the top, the water will fall with tremendous force, if you are on the same level then you will not receive the flow at all.

So Mukunda wanted to go lower and lower and lower. Mukunda did not say, “My dear Lord you did a misjudgment about me.” Mukunda is never trying to teach the Lord like that but Mukunda is taking this opportunity to take, really take a humble position. He’s saying that “I have gone to these groups and I have chara mukhe and sometimes I have used this mouth to even support these impersonalistic philosophies who do not believe in your form. Or I have tried to discuss with them and because of that I have become bhakti sunya, I have become devoid of all devotion. So my dear Lord even now you are showing yourself to me but how can I actually see you because I have become bhakti sunya. Bhakti sunya because ei chara mukhe, because of my hearing.”

We discussed previously that you know…Jiva Goswami says that simply by hearing there is fault. Similarly to hear the criticism of the Lord, simply by hearing one is at fault, because by hearing one is giving the other person a chance to commit it, to speak about it, it is encouragement. So that is why Mukunda says “because I have heard it and I have heard non-bhakti talks, and I have sat in their association, their assembly, and I did not defend you. I discussed it and that is why I have become totally devoid of all bhakti and my dear Lord how can I actually see you now even though you are willing to appear before me.”


Text 216


vsvarupa tomara dekhila duryodhana

yaha dekhibare vede kare anvesana


Duryodhana, the whole Vedas are trying to see your universal form, which is gigantic and all encompassing but that gigantic form Duryodhana he saw it by chance in his assembly but still he could not accept you. It’s very very rare, the Universal form that was seen by Duryodhana when he showed his effulgent form in the palace of Duryodhana assembly, all the assembled kings and the demigods, everybody looked like a thumb in size and they began to appear from the body of Krishna, the Pandavas, the andacas, the vrsnis, the adityas, the rudras, the vasus and all the sages were present in this body of universal form of the Lord which was gigantic and all of them were just like thumbs and they were appearing from his body

. The Lord became angry when Duryodhana sent his soldiers and did not accept the Lord’s proposal about giving five villages to the Pandavas or half the kingdom. First he proposed half the kingdom, if not half the kingdom at least five villages. Duryodhana tried to arrest the Lord and the Lord showed him, showed the form. The Lord said, “When you were trying to arrest me because you think that I am alone but you see, behold I am not alone. And so many kinds of devotees started manifesting from his body. He increased the dimensions of his transcendental body and he showed this. Duryodhana became agitated, shocked and greatly frightened.


Text 217


dekhiya o savamse marila duryodhana

na paila sukha, bhakti-sunyera karama


So Mukunda said, “See my dear Gauranga Mahaprabhu, you showed this great gigantic and most opulent form to Duryodhana, but even after seeing this form he died. He was destroyed on the battlefield of Kuruksetra along with his dynasty, his family, and his brothers and everyone, savamse. So what was his use in seeing the form, in fact the form proved to be his death, the form became bhakti sunyera karama because he didn’t have devotion, bhakti sunyera. He was devoid of bhakti, so even though he saw your form, but he saw it in an unfavorable way, in an anti way. And that is why he could not accept you as the Supreme Lord and thus he was destroyed.”



Text 218


hena bhakti na manila ami chara mukhe

dekhile ki haiba ara mora prema-sukhe?


“My dear Lord similarly I am wretched, I have committed these offenses of hearing non bhakti topics and by my mouth I have described them, I have discussed them. So what will happen even though I am seeing you but I will never be able to achieve prema-sukhe, or love of God, because I have become devoid of bhakti.”


Text 219


yakhane calila tumi rukmini-harane

dekhila narendra toma garuda-vahane


“When you had gone to kidnap Rukmini to fulfill her intense desire to have you as her husband, dekhila narendra toma garuda-vahane, all the kings saw you flying on Garuda, they saw your opulence, they saw your great bird carrier, Garuda, who is undefeatable. They saw you flying on the back of Garuda.”


Text 220


abhiseke haila raja-rajesvara nama

dekhila narendra saba jyotir maya dhama


“Still they wanted to kill you, they saw you flying on Garuda, you had come to take Rukmini, they saw your opulence but still they wanted to kill you because of their envy because of their offenses. Other kings they saw you raja rajesvara nama. In the raja rajesvara abhiseke abhiseka yajna sacrifice, they saw your effulgent form, they saw it, jyotir maya dhama, you are the abode of all effulgence emanating from your transcendental body.”


Text 221


brahmadi dekhite yaha kare abhilasa

vidarbha nagare taha karila prakasa



“That effulgence and that form jyotir maya dhama, which even Lord Brahma aspires to see with his four heads, that form you exhibited in the vidarbha dese, in the place of king Abhismak, known as Vidarbha the father of Rukmini. And you showed all of your opulences there.”


Text 222


taha dekhi mare saba narendrera gana

na paila sukha, --bhakti-sunyera karana


“But even after seeing so much of your opulences which are even rare for Brahma and Siva and Laksmi, even after seeing these opulences they all died, they were all killed. They could not achieve any happiness because they were devoid of bhakti. This proves my dear Lord that even if you stand before an unqualified person, but if he has no bhakti in his or her heart, then he cannot actually see you and he will be destroyed because of the offenses.”


Text 223


sarva yajna maya rupa karana sukara

avirbhava haila tumi jalera bhitara


“Your form of Sukara, Sukara, boar, it is the sarva yajna maya rupa, the personified form of all sacrifices. In your boar form you appeared in your transcendental and gigantic boar form with your two tusks, jalera bhitara, inside the garbhodakasayi ocean which fills half of the universe.”


Text 224


ananta prthivi lagi achaye dasane

ye prakasa dekhite devera anvesane


So ananta prthivi lagi achaye dasane, “You came to deliver the whole earth planet and you took in between your tusks and showed your great strength, great prowess, and that kind of prowess even the demigods are hankering to see, they have never seen you in such a supreme form, powerful form.”




Text 225


dekhileka hiranya apurva darasana

na paila sukha, bhakti-sunyera karana



“When Hiranyaksa, the brother of Hiranyakasipu, he saw you in that form, he saw you lifting the whole earth with your tusks, he saw you in such a loudly gigantic form and instead of worshiping you, instead of accepting you as unique, this unique darsana, this unique sight, instead of seeing that, na paila sukha, he did not feel at all happy and thus he was destroyed by you.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

If after seeing the devotee, after seeing the Lord and the devotees, if a person is not happy then he or she gets severe reactions. There is one verse in the Padma Purana that says…Six kinds of things one falls down from one’s position, hunti, if one tries to hit the Lord or his devotees, nimrati, one tries to criticize the Lord or his devotees, one tries to be envious of the Lord or his devotees, one does not offer obeisances to the Lord or his devotees, one becomes angry on the Lord or his devotees, and the sixth is one does not become happy by seeing them.

Then six kinds of things the Lord, it is very displeasing and one is destroyed. So it’s a very simple thing, one has to be very careful. When one sees a devotee that does belong to our group, so called group, so called society or having our institution, one tends to neglect to respect but the soul actually does not belong to any institution or a group. The soul is the eternal servant of the Lord, even Lord Gauranga said, “I have no designation, I am…”

So one should never see like Rupa Goswami says that one should never see the devotees as a prakrita, see the material defects of the body, or the caste, creed, race, etc. Similarly one should not see the institution or the group, that is also prakrita or consideration of a vaishnava.

After going to Goloka, Navadvipa, Vrndavana, Puri dham, one is not going to be part of any group or institution, there is only one group there, the group of the servants of the Lord. So if a Vaishnava is non-envious, if a Vaishnava is satala, does not criticize any devotees, one’s associates one should give all respects to such a Vaishnava even though a Vaishnava may be in any other group or any other institution or any other disciplic succesion coming from Lord Gauranga Mahaprabhu. So one should respect because and one should be happy, one should be happy to see such a devotee. One should not feel that some devotee is making nice progress outside of my institution, “Oh, my institution will be minimized now, one should not feel like that. Generally there is a tendency of some devotees to feel that, who have institutionalized consciousness feel that tangible spiritual progress is only possible in our group or in our institution and outside of our group or institution nobody can make any spiritual progress, everyone is in maya. No that is not the situation, Prabhupada says in Nectar of Devotion, there are many groups and associations, many sangas of devotees and if they are non-envious one should associate with them and one can make progress in bhakti, and one should be happy to see the devotees of the Lord. They are already so rare in this world, very very rare, especially the devotees of Lord Nityananda and Gauranga, so rare. If one finds these devotees anywhere in any town, any village, in any group, in any institution, one should offer one’s prostrated obeisances to them. So Hiranyakasipu, Hiranyaksa, Hiranyakasipu’s brother was destroyed because he did not feel happy on seeing the Lord.


Text 226



ara mahaprakasa dekhila tara bhai

mahagopya, hrdaye shri-kamalara thani


“And what to speak of his brother, Hiranyakasipu, he saw the maha prakasa of Nrshringadeva coming from the pillar. That mahagopya, maha confidential form which is even hidden in the depth of the heart of Shrimati Laksmidevi herself, that form of Nrsimha, that form was seen by his brother Hiranyakasipu and even after seeing this form:”


Text 227


apurva nrsimha-rupa kahe tribhuvane

taha dekhi mare bhakti-sunyera karane


“Everyone is praising in the three worlds praised this unique apurva Nrsimha rupa. And even after seeing this rupa, his brother Hiranyakasipu became more envious and thus he did not become happy on seeing the Lord and because he was devoid of bhakti, that is why he was destroyed by the Lord’s nails, sharp pointed nails.”


Text 228


hena bhakti mora chara mukhe na manila

e bada adbhuta, --mukha khasi na padila


Again Mukunda is lamenting for himself personally, he’s beating his chest, he’s saying, ”In the same way, my dear Lord I have used this mouth to glorify something other than bhakti, I am chara, I am totally fallen, insignificant. I am very surprised on why my mouth was not cut off, my head was not cut off when I dared to commit this offense of hearing non-devotional talks from all these different groups, impersonalistic groups who do not understand your transcendental form.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So here Mukunda has twisted the whole situation to his favor to exhibit his humility, he has very expertly navigated by his beautiful prayers. Instead of blaming the Lord for being angry on him and joking with him unnecessarily, here Mukunda is saying that, “My dear Lord actually I am fortunate because you see this Hiranyakasipu and Hiranyaksa and Duryodhana and Sisupala and all the other kings, they all saw your transcendental opulence, they saw you face to face, but because of their offenses being devoid of bhakti they were all destroyed, at least I am still living. So my dear Lord you were very very merciful upon me.”

The devotee always feels like that. Whatever reactions the devotee gets, the anger the wrath of the Lord, the devotee thinks it is only a sample for my purification, actually I deserve much much much much more. So Mukunda is saying, “Oh my dear Lord it is an adbhuta, it is a very wondrous thing that my head is not already cut off because I committed these offenses at your lotus feet. Then he goes on to give other examples.


Text 229


kubja, yajnapatni, puranari, malakara

kothaya dekhila tara prakasa tomara?


He’s saying, “How could Kubhja and the Yajnapatnis and the Mathura woman and the florist of Mathura, how were they able to see your transcendental form, what was their qualification? They saw your transcendental form face to face and they were able to achieve your glance and your mercy.”


Text 230


bhakti-yoge tomare paila tara saba

seikhane mare kamsa dekhi anubhava


“Oh my dear Lord I have heard this pastime, I have seen this pastime, that due to bhakti yoga Kubja, Yajnapatni and the Mathura woman and the florists in Mathura theyyou’re your mercy due to the power of bhakti yoga. But in the same town of Mathura, the demon Kamsa he was killed and destroyed because he was devoid of bhakti.”


Text 231


hena bhakti mora chara mukhe na manila

ei bada krpa tora,--tathapi rahila


“My dear Lord Gauranga Mahaprabhu, I am worse than Kamsa, I am worse than Hiranyakasipu or Hiranyaksa. I am worse than all these demons because they were totally demoniac; they had no knowledge about your devotion. But I had knowledge about your devotion, but still I went to this asat sanga, this association of people who were not directly glorifying your bhakti and minimizing you in some way, you and your holy names, pastime, your form. So I am more guilty, I am a big culprit, I’m the biggest culprit. So my dear Lord you are so merciful, ei bada krpa tora tathapi rahila, it is your great mercy that I am still alive, you did not kill me like you killed the other demons, you only told me you will see me after ten million births which is a very minimal punishment. My dear Lord you only wanted to give me a very minimal punishment, that’s why I was happy, I accepted it with happiness. Now you have taken back the punishment also and you are so so so causelessly merciful upon me, instead of killing me immediately you just rejected me from your association only for ten million lives, that also you have forgiven now.”


Text 232


ye bhakti-prabhave shri-ananta mahabali

ananta brahmanda dhare hai kutuhali


“The most powerful Shri Ananta effortlessly holds the innumerable universes, bhakti-prabhave, by the promise of bhakti yoga. Ananta is able to hold, mahabali, he is very very powerful, unlimited universes he’s able to hold on his thousands and millions of heads and by kutuhali, he’s always anxious to be engaged in your service, he’s always ecstatic.”


Text 233


sahasra phanara eka phane bindu yena

yase matta prabhu, nahi jane ache hena


“Ananta mahabali he’s so intoxicated, matta prabhu, by chanting your name and pastimes, your glories, that he doesn’t even know that so many universes, unlimited universes are resting on his head, he doesn’t even feel the weight, it’s just like a drop of water, bindu, it’s very light. He’s thinks, ‘There is some drop of water on my head.’Because he’s so intoxicated in glorifying you.”


Text 234


nirasraye palana karena sabakara

bhakti-yoga-prabhave e saba adhikare


“Without taking help of anyone Nirasraye, Ananta, he maintains everyone and an unlimited number of universes, how he does that because he becomes qualified, adhikare. He gets adhikare, he becomes qualified because of the power of bhakti yoga which he possesses fully.”


Text 235


hena bhakti na manilun muni papa mati

asesa janme o mora nahi bhala gati


So again Mukunda is saying similarly, “I am very sinful, papa mati, my consciousness is very sinful and I did not have full faith in pure devotional service. That is why I used to go there and then come here.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

You see the Lord was specifically angry on Mukunda even though this is a pastime because the Lord said, “On one hand he’s holding my feet and on one hand he’s choking my neck or beating my head.”

So if one is a total atheist and one is believing in mayavada philosophy, impersonalism, and not practicing pure bhakti, the Lord does not care so much. The karma of that person will be given according to his deeds, misdeeds and deeds, but the Lord especially becomes angry when a devotee who is in knowledge and practicing bhakti tries to go to places where pure bhakti is not taught. Because when a devotee practices bhakti, the Lord takes the devotee as his own, as his own and the Lord feels very pained if the devotee doesn’t stay on the path of pure bhakti and indulges in listening or talking about deviant philosophies which are not related to pure bhakti.

That’s why Mukunda says, “I am papa mati.” Though he was not at all guilty, Mukunda never ever swerved even an inch from pure bhakti, this is just a pastime so we can learn this very deep lesson. Asesa janme o mora nahi bhala, even after unlimited lives also I will not have any kind of good destination.


Text 236


bhakti-yoge gauri-pati haila sankara

bhakti-yoge narada haila muni-vara


“My dear Lord it is due to the power of bhakti yoga that Sankara, Lord Siva became the husband of gauri-pati or Padmavati. And it is only on the strength of bhakti yoga that Narada became the greatest of all sages, with a transcendental spiritual body, with a transcendental vina which was given to him by you but only by the power of bhakti yoga.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

In the Prema Vivarta Purana chapter six when Lord Krishna wanted to give Sati as a wife to Sankara, Lord Siva. Lord Siva said, “I do not want a wife my dear Lord, I only want that my bhakti yoga, my devotional service to your lotus feet increase day by day, the intensity, that is the only thing I want. I am greatly unsatisfied and unsatiated by chanting your holy names, the more I chant I want to relish them more, I want to dive deep into them, so I want to sing your holy names with all my five mouths, that is the benediction I want. I want to meditate on your enchanting form for millions and millions of kalpas, days of Brahma and.I want to chant your names uninterrupted so I do not want to get into family life.”

So that is why actually the Lord gave Gauri in hand to Lord Siva because Lord Siva has unflinching devotion to him and regarding Narada also we know how Narada got his transcendental body for the four months of Catursmasya, the four great sages had come near to where his mother was staying and his mother served them and Narada also served them.

Especially Narada got the maha-maha prasadam of the four sages with their permission and because of that Narada’s bhakti yoga was awakened in his heart and he nourished that bhakti yoga after his mother died. He went to Vrndavana and attained the darsana of the Lord by the dint of the instructions of the four great sages and by the power of eating their remnants he achieved the topmost bhakti yoga and be became the guru of the greatest devotees like Prahlada, Druva, Denaki, Prachagarbhi, and the sons of Daksha Prajapati and so many disciples, Narada has millions of disciples all over the universe. Why? Just because of bhakti yoga which he achieved by four months of association by the great Bhaktivedantas, the great sages, especially by eating their maha-maha prasada.

One can imagine the power of maha-maha prasada. By maha-maha prasada you can become the guru of all gurus by eating it. The foodstuffs which have touched the lips of the Vaishnavas, the pure Vaishnavas, they are the real things which we should aspire for in devotional service because they make that thing very easy to achieve which cannot be achieved by millions of lives of sadhana bhakti, that love, pure love is caught effortlessly.





Text 237


veda dharma-yoge nana sastra kari vyasa

tilardheka citte nahi vasena prakasa


“Even after compiling Vedas and dharma sastras and yoga sastras and different kinds of scriptures, VedaVyasa was not satisfied in his heart for even one second and he was not feeling enlightened, prakasa, at all.


Text 238


maha-gopya jnane bhakti balita sanksepe

sabe ei aparadha,--cittera viksepe


“The most confidential of all knowledge, bhakti yoga, Vyasadeva when he compiled the four Vedas, the Upanisads, the Vedanta Sutras, the Ithyasas, amd the Puranas and all the scriptures, the tantras, the Yamalas, Samhitas, whatever scriptures he composed, but he described only the bhakti yoga, the most confidential king of all knowledge very, very concisely, very, very short in very summary. That is why it was aparadha, he committed an offense against bhakti devi and that is why cittera viksepe, that is why his heart was disturbed and not enlightened.


Text 239


naradera vakye bhaki karila vistare

tabe manoduhkha gela, --tarila samsare


“By hearing the most sublime instructions of his own gurudeva, Narada Muni, he described bhakti yoga in great detail and wrote the Shrimad Bhagavatam and Chaitanya Bhagavatam as Vrndavana das Thakura and in that way all his distress disappeared. Manoduhkha in his heart disappeared and he could deliver the whole world, the three worlds, the whole universe by his contributions, his literature because he directly spoke about bhakti, directly glorified bhakti in detail. When he did not describe bhakti, he himself was dissatisfied what to speak of his readers, they could also not get so much advantage. Even after reading the four Vedas.”


Text 240


kita hai’ na manilun muni hena bhakti

ara toma dekhibare ache mora sakti?”


Chaitanya Bhagavata is the scripture which is glorifying bhakti, nobody can become a bhakta without reading Chaitanya Bhagavata because the glories of bhakti are there in this great scripture directly from the mouth of Mukunda, the intimate associate of the Lord.


So kita hai’ na manilun, “Oh my dear Lord I am an insect, an insignificant creature, but still I did not accept bhakti. I made some mistakes, offenses, by my carelessness. I went to associate with people who do not believe in pure bhakti, who do not want to take shelter of your lotus feet, so what power do I have to see you now? I do not have any kind of qualification to see you, I am doomed.”


Text 241


bahu tuli’ kandaye mukunda mahadasa

sarira calaye—hena bahe mahasvasa


The great servant mahadasa, Mukunda, we can see that he’s mahadasa just by his prayers. Nobody can recite these kinds of prayers, these are not ordinary prayers, these words are higher than the vedic hymns. So he’s the greatest of all servants, dasa, mahadasa Mukunda; he raised his hands in the air and he started crying and broke down in lamentation and he was breathing very heavily, mahasvasa, coming from his nose and his body began to tremble and shake.


Text 242


sahaje ekanta bhakta,--ki kahiba sima?

chaitanya-priyera majhe yahara ganana


By nature Mukunda was sahaje and satala. Sahaje means spontaneous devotee, not complicated, simple, simple heart. We are so unfortunate that we are not even seeing personally one single associate of Lord Gauranga Mahaprabhu. If we meet a single associated of Lord Gauranga Mahaprabhu we will see how they are the embodiment of all simplicity. Their hearts are totally simple and humble and totally free of all designations and sahaje ekanta bhakta. Ekanta means one pointed, unalloyed, not alloyed, unalloyed, not mixed. He was actually ekanta. Satala means simple, non-complicated. Sahaje means spontaneous. One can achieve spontaneous devotion only if one is satala or simple at heart. Simple means one blames oneself for whatever bad that happens in my life and one gives the credit to Gauranga for whatever good happens in my life; that is known as satala. One never curses anyone else; one understands that my misdeeds are the cause of all my sufferings, that is known as satala. Chaitanya-priyera majhe yahara ganana; Mukunda was counted among the Chaitanya-priyera, the most dear, beloved devotees of Chaitanya Mahaprabhu because of this quality of sahaje and ekanta and satala.


Text 243


mukundera kheda dekhi’ prabhu visvambhara

lajjita haiya kichu karila uttara


Hearing these exquisite prayers from the mouth of Mukunda and hearing his lamentation, beautiful sastric descriptions with Mukunda, he has told the whole tattva of bhakti in a very few verses. He has glorified bhakti in the topmost way and proved himself unqualified to even see the Lord; Lord Visvambhara, Gauranga, he became lajjita. He became a little bit embarrassed, the Lord became embarrassed and ashamed at what? Because he tested Mukunda, he became embarrassed. The Lord became embarrassed and he replied. You see the devotion of the devotees is even powerful to make Him embarrassed and ashamed. These are so much transcendental pastimes, these are very rare confidential pastimes.


Text 244


“mukundera bhakti mora bada priyankari

yatha gao tumi, tatha ami avatari


Priyankari means it is endearing, very endearing to me. “Your bhakti attracts me so intensely, that’s why I give you this benediction that wherever you will sing and wherever and whenever you will sing my glories, I will be present there as avatari, not avatara, avatari. I will be present there personally with all my potencies.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Avatara is only partial expansion, but Avatari’s are Krishna and Gauranga, they are avatari. Rama, Nrsimha,Varaha, and Kurma they are all avatara. Gauranga and Krishna are avatari. Here Gauranga is saying I will avatari, I will personally incarnate. Wherever you sing I will come, whenever you sing.


Text 245


tumi yata kahile, sakala satya haya

bhakti vina ama’ dekhile o kichu naya



So the Lord could not, he was fully satisfied with Mukunda’s prayers and he said that, “My dear Mukunda whatever you have said in these prayers is one hundred percent true. Sakala satya haya, everything is true. Without bhakti nobody can see me factually without the power of bhakti or without possessing bhakti sakti, the strength of bhakti, nobody can see me even if they stand before me.”


Text 246


ei tore satya kahon, bada priya tumi

veda-mukhe baliyachi yata kichu ami


I am telling you the truth, you are very bada, bada. Bada means you are highly dear to me. And veda-mukhe baliyachi yata kichu ami.


Text 247


ye-ye-karma kaile haya, ye-ye-divya-gati

taha ghucaite pare kahara sakati?

“Whatever I have described in the Vedas and whatever reactions of karma I have destined for the souls and whatever destinations I have decided for the soul as per their karma, nobody has the strength or the power to change that. I am the ultimate programmer of all living entities. I have made the rules and the laws of karma or active action and as per the karma of the souls in the different species of life one gets a corresponding body, and corresponding reactions, corresponding sufferings, corresponding happiness; so nobody has the power to change that. Mukunda:”


Text 248


muni paron sakala anyatha karibare

sarva-vidhi-upare mohara adhikare



“But my dear Mukunda, let me tell you this one thing and that is if I want, I can change it. Muni paron sakala anyatha karibare sarva-vidhi-upare mohara adhikar. Of all the rules and regulations I have made, because I have made them I can change them anytime.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Prabhupada used to give the example of a king. He’s put the criminals in the jail; he has made the rule that if one commits this kind of activity one goes to jail. So they go to jail but whenever the king wants the king can come to the jail and release them because even the rules and regulations are made by the king; the king can override them at anytime and release all the criminals. Similarly even the souls are bound by rigid and stringent laws of karma, if the Lord desires the soul can become free in one moment because ultimately all the rules are made by the Lord himself.


Text 249


muni satya kariyachon apanara muhe

mora bhakti vina kona karme kichu nahe


“Mukunda what you have spoken just now, your prayers, are actually spoken by me through you. I spoke through you just now so that the whole world can hear the glories of bhakti yoga by reading Chaitanya Bhagavata. Without my bhakti no activity will be fruitful, everything will be fruitless and useless, waste of time, labor.


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

Just like a dead body you may cover it with so many ornaments, flowers and money, but what is the use, it is just for entertainment of the people because there is no life inside. Similarly one may be chanting japa and one may be sastra, one may be reading the scripture, one may be performing austerities, severe austerities. But if it is Bhagavata bhakti henasya, if it is devoid of Bhagavata bhakti, devotion to the Lord, then it is a body without a soul, lifeless. It doesn’t please the Lord, “It doesn’t please me Mukunda. It doesn’t please me.”

There is a long purport which Bhaktisiddhanta Prabhupada gives to this verse. Serious devotees can study that comment further for their enlightenment for the power of bhakti yoga.


Text 250


bhakti na manile haya mora marma-duhkha

mora duhkhe ghuce tara darasana-sukha


Very logical explanation by Gauranga Mahaprabhu, this is Gauranga Mahaprabhu’s special mercy that he is explaining very logically to the world why one who does not have any bhakti will not be able to see him face to face.

The Lord is saying bhakti na manile haya mora marma-duhkha, “If somebody does not accept bhakti yoga, does not surrender unto me then marma, in my heart, a very important feeling I feel sad in my heart.” Marma, marma means, “it touches my heart, the core of my heart, I feel sad. And because I become distressed, because my part and parcel soul is not doing, not engaging in bhakti yoga, because I become sad, that is why, because of my distress that devotee loses the qualification to see me.”

Because when you displease the Lord there is no way one can be able to see the Lord. So the Lord actually has feelings. Absolute is sentient thou has proved, impersonal calamity thou has moved. Prabhupada wrote a song in glorification of his Guru Maharaja and showed Bhaktisiddhanta Prabhupada and when Bhaktisiddhanta Prabhupada read it he was very happy. He said Absolute is sentient thou has proved, and impersonal calamity thou has moved. So absolute is sentient, the Lord is a sentient being, the Supreme being, He is not stone, sentient. The Lord has also emotions, the Lord feels sad when his part and parcel does not accept bhakti and because the sadness of the Lord the devotee loses the favor of the Lord and the qualification to see him.


Text 251


rajake o dekhila,--magila tara thani

tathapi vancita haila,--yate prema nani


“Even when kamsa’s washerman saw me and I asked from him the clothes for my cowhered boyfriends, the new clothes which he was going to offer to kamsa, he did not give me the clothes because he could not see me actually although I was standing in front of him. He had no bhakti, he had no bhakti yoga, he could not see me and he became bereft, he could not achieve my prema, my bhava, my love which is hankered by all the great demigods because he had no bhakti. He was deceived and I slapped him and his head flew off from his body.


Text 252


ama dekhibare sei kata tapa kaila

kata koti deha sei rajaka chadila



“The washerman does not know but I know that that washerman had underwent so many austerities for millions and millions and millions of lives, previous lives, so that he could actually see me in Mathura face to face, and I asked something from him directly, it is a very rare opportunity. The Lord doesn’t ask from someone something unless one has performed many many millions of austerities in millions of previous lives and it is his great fortune that he saw me.”


Text 253


paileka mahabhagye mora darasana

na paila sukha, bhakti-sunyera karana


“But due to great good fortune, unlimited good fortune which he could never achieve again, such good fortune he saw me face to face but unfortunately because he was devoid of bhakti he did not feel any happiness on seeing me face to face.”


Text 254


bhakti-sunya jane muni na kari prasada

mora darasana-sukha tara haya vada


“Those who are devoid of my bhakti I am never merciful on them, never, never, never. So even if they see me face to face, mora darasana sukha, they will never get that sukha, that happiness, that bliss of perfection of life.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So one has to become actually qualified for bhakti yoga. Some people say, “Show me God, show me God face to face, I want to see then I will believe.” But here Gauranga is saying one has to develop that bhakti in the heart. When the bhakti becomes fully mature, then automatically the Lord will come face to face. Because the Lord doesn’t come in the neophyte stage because one doesn’t have 100% bhakti, and without 100% bhakti one will not be able to appreciate the Lord fully even if he appears in front of us.



Text 255


bhakti-sthane aparadha kaile, ghuce bhakti

bhaktira abhave ghuce darasana-sakti


This is beautiful; each verse of Chaitanya Bhagavata is beautiful. The whole bhakti tattva is revealed in Chaitanya Bhagavata to the conditioned souls in a very very very simple and palatable, accessible manner. Along with the pastimes, it is so intermingling with the pastimes that the greatest truths are very easily assimilated by the souls that read Chaitanya Bhagavata. Bhakti-sthane aparadha kaile, ghuce bhakti, “If somebody does offense against bhakti then bhakti is diminished and because the bhakti is diminished the bhakti becomes scarce that is why they lose the sakti, the power to see me face to face.”


Text 256


yateka kahila tumi, saba mora katha

tomara mukhete kena asiba anyatha?


“Whatever you said today, you offered your prayers to me, those prayers are my words and they have manifested from your mouth, otherwise how could they have come from your mouth unless they are my words because you are an instrument in my hands. So these are your words my dear Lord.”


Text 257


bhakti vilaimu mui—balila tomare

age prema-bhakti dila tora kantha-svare


“I tell you Mukunda I will distribute this bhakti which is the qualification to see me. I am not only establishing bhakti, the siddhanta of bhakti, but I will distribute it personally to everyone without qualification so that they can see me face to face, they can fully appreciate me, they can love me. And I tell you this and I have already given you this prema bhakti because of your sweet and nectarean singing, I am already pleased and I have already awarded you that.”


Text 258


yata dekha ache mora vaishnava-mandala

sunile tomara gana dravaye sakala


“My Vaishnava-mandala, my whole society of associates, devotees, this assembly of my associates, each and every one of them their hearts melt in pure love by hearing your transcendental singing. So you have pleased all the Vaishnavas so you have my prema bhakti.”



Text 259


amara yemana tumi vallabha ekanta

ei-mata hau tore sakala mahanta


“As you are extremely dear to me, amara yemana tumi vallabha ekanta, you are my unalloyed and one-pointed devotee and you love me, exclusively you love me. Similarly in that same way you are also most dear to all the mahantas, my associates who are present here, you are very dear to them.”


Text 260


yekhane yekhane haya mora avatara

tathaya gayana tumi haibe amara”


This most beautiful benediction which Lord Gauranga gave to Mukunda and by hearing this benediction we should not feel sad, we should feel happy that Mukunda is getting this great good fortune. He said, “Whenever and wherever I incarnate Mukunda, avatara, wherever my avatara will be there, there you will personally come and sing for me. You will be my singer in all the different, both avatari and avatara. Wherever I will be avatari and avatara you will be there as my singer.”


Text 261


mukundere eta yadi vara dana kaila

maha jaya-jaya-dhvani takhani haila


When the Lord gave the supreme benediction to Mukunda all the devotees said, “jaya, jaya, jaya,” and they strarted shouting in a gigantic voice, “jaya, jaya, jaya!…sadhu, sadhu, sadhu!”


Text 262


‘hari-bola hari-bola jaya jagannatha

‘hari bali nivedaya yudi dui hata


Everyone folded his hands, all the devotees and they said, “Hari Bola Hari-bola jaya Jagannatha.” They looked towards Lord Gauranga and they started saying, singing, ”Hari-bola Hari-bola jaya Jagannatha Hari bali nivedaya yudi dui hata.” They offered their prayers to the lotus feet to the Lord by folding their hands and glorifying Lord Gauranga as Jagannatha. Jaya Jagannatha because the Lord can offer such kind of Supreme benedictions, he’s actually non-different from Lord Jagannatha.


Text 263


mukundera stuti-vara sune yei jana

sei mukundera sane haiba gayana


And those devotees who hear this pastime they should not be anguished that Mukunda got this mercy, “Where will I be in Gauranga’s lila? Where will I be when he will come? Mukunda will appear everywhere that the Lord will appear and sing for him, but what will happen to me?”

Sometimes a devotee who hears this pastime may think so Vrndavan das Thakura is saying, “Do not worry, the supreme benediction of hearing this pastime is that Mukundera stuti-vara sune yei jana, anyone who has heard even once these prayers of Mukunda to Lord Gauranga Mahaprabhu, that soul will advent with Mukunda in all the pastimes of the Lord and that soul will sing along with Mukunda, assist Mukunda in his prayers, in his songs, in his service of singing for with the Lord, so that soul will also get entry into the direct pastimes of the Lord, life after life.”


Commentary by His Holiness Bhaktiratna SadhuSwami Gaurangapada:

So what a great benediction this is, this benediction is even higher than love of God. Because with love of God then what is the guarantee, there are many pure devotees but they are also not able to associate with the Lord always in his pastimes but here the benediction is that anyone who hears this pastime will come with Mukunda in all the pastimes and sing for the Lord.

This is why Chaitanya Bhagavata is the most merciful scripture in the whole of creation. The time will come in this world when people will take Chaitanya Bhagavata on their heads and dance in the streets full of love of God, they will chant the names of Nityananda, Gauranga and the Hare Krishna Maha mantra and they will worship Chaitanya Bhagavata and offer bhoga to Chaitanya Bhagavata, they will do arati of Chaitanya Bhagavata. Because Chaitanya Bhagavata is giving prema to one and all, not only prema, entry into the Lord’s pastimes.


Text 264


e saba chaitanya-katha vedera nigudha

subuddhi manaye iha, na manaye mudha


In Gauranga lila, this Chaitanya katha, this most confidential meaning of the Vedas, the Vedas can also not access this lila, these pastimes, only the most intelligent subuddhi, not kubuddhi, subuddhi who have very good intelligence, very fine intelligence, sharp intelligence and not misused intelligence. They will be able to accept these pastimes and the fools will deny these pastimes and thus they will be bereft of any chance to achieve love of God.


Text 265


sunile e saba katha yara haya sukha

avasya dekhi sei caitanyera mukha


So this is the last verse today in the pastimes of Mukunda and this is one of my most favorite verses in Chaitanya Bhagavata, one of my favorite verses which I learned first and he says that sunile e saba katha yara haya sukha. This verse by Vrndavan das Thakura makes it so easy to achieve love of God, so easy, so easy, so easy. That is sunile e saba katha yara haya sukha. One who simply becomes happy by hearing these pastimes, nothing else to do, tapasya, yagya, all kinds of difficult austerities, one should simply become happy by hearing these pastimes of Gauranga Mahaprabhu in Chaitanya Bhagavata and such a person certainly will see Caitanyera mukha, will see Lord Chaitanya Mahaprabhu, Gauranga’s lotus face. Such a person will become qualified to actually surrender to the Lord when one sees the Lord to worship him with devotion. There is so much eligibility, we have read that bhakti yoga is eligibility but how to get bhakti yoga is described in this verse number 265; that one should simply become happy by hearing these pastimes.

Of course…but Gauranga lila just hear and be happy, no other blockage, no other obstacles are there. (Question from audience) One may get the qualification gradually, but by hearing Chaitanya Bhagavata katha…yea, fruit of bhakti, Gauranga lila, Chaitanya Bhagavata just one has to become happy by hearing, that’s all, no other qualification. One may hear in an unclean state, one may not be following any rules and regulations if one becomes happy then one will see the mukha, the lotus face of Gauranga which is the ultimate lake, the most grave and deepest lake of pure mellows of Radha and Krishna…yes…Hari Bol