The Devotees' own Myspace ~ A Krsna Conscious Social Network ~ Connecting Devotees Around the World!
THE MEANING OF VYASA-PUJA continued ...
On Vyasa-puja day, the puja should be performed in terms of sapta panjikam. Sapta panjikam means that there are seven groups of five personalities who must be worshiped on this day. Clay pots are decorated with coconuts, swastikas in candana, and mango leaves. By mantras, each of the five personalities in the seven groups are invited into the various pots. Then all the arati paraphernalia, such as incense, ghee wicks, bhoga and so on, are arranged in plates and placed in front of each one, and simultaneously, seven pujaris perform the individual worship of the five different personalities in each panjika. This is the system for performing the puja according to this Paddhati. The seven panjikas are Krsna-panjikam, Vyasa-panjikam, Vaiyasaki-panjikam, Sanakadi-panjikam, Guru Acarya-panjikam, Tattva-panjikam and Radha-Krsna-panjikam. The members of Krsna-panjikam are Krsna plus Catur-vyuha. They are worshiped by Krsna-mantra and the mantras: om vasudevaya namah, om sankarsanaya namah, om pradyumnaya namah, om aniruddhaya namah.
Then Vyasa-panjika: sri vyasadevaya namah and his four disciples. Vyasa had four prominent disciples to whom he entrusted the four Vedas, one Veda to each disciple. They are Paila Rsi, Vaisampayana Rsi, Jaimini Rsi, and Sumantu Rsi. In this panjika, puja is performed by the mantras: sri vyasadevaya namah, om pailayana namah, om vaisampayana namah, om jaiminiyaya namah, om sumantaya namah. The following panjikam is called Vaiyasaki-panjikam. Vaiyasaki means the son of Vyasa, Sukadeva Gosvami. The Vaiyasaki-panjikam includes Sukadeva Gosvami plus the acaryas of the four sampradayas. They are honored by the mantras: om sri suka acaryabhyo namah, om sri ramanuja acaryabhyo namah, om sri madhva acaryabhyo namah, om sri visnu swamipadebhyo namah, om sri nimbaditya acaryabhyo namah. The next panjikam is called Sanatadi-panjikam. This is the puja to the four Kumaras and Visvaksena. Here the mantras are: om sanakaya namah, om sanak kumaraya namah, om sanatanaya namah, om sanandanaya namah, and om visvaksanaya namah.
Guru-acarya panjikam comes next. In this panjikam your own guru, parama-guru, paramesti-guru, paratpara-guru and paramparatpara-guru are worshiped by the mantras: om sri gurubaya namah, om sri param gurubhyo, om sri parmamesti gurubhyo namah, etc. After this is comes Tattva-panjikam. This is the worship of Panca-Tattva. And the seventh one is Radha-Krsna-panjikam. In this panjikam, there are five personalities-Radha and Krsna, Gaura-Gadadhara and your Gurudeva. But actually there are only three, because Gaura-Gadadhara and Radha-Krsna are the same personalities.
Srivasa Thakura acquired the copy of the Vyasa-puja Paddhati. The next morning all the devotees assembled in Srivasa Thakura’s house and began the puja. Actually Srivasa Thakura himself was doing the puja to a picture of Vyasadeva. When He finished the puja, he took the garland and placed it in the hands of Nityananda Prabhu, telling Him, "O Nityananda Prabhu! You offer the garland to Vyasadeva." Nityananda, being quite unpredictable, took the garland in His hand and just stood there. Srivasa Thakura kept telling Him, "Nitai, please give the garland to Vyasadeva," but Nityananda just stood there, saying, "Huh? Huh?" and looking around. Then Mahaprabhu came. When Nityananda saw Mahaprabhu, He just went directly to Mahaprabhu and put the garland on Him. What is the teaching? Actually, the original Guru of the parampara is Krsna: vande krsna jagad gurum. Krsna Himself has appeared in the form of Mahaprabhu. Guru means that person who is the embodiment of the mercy of Krsna: saksad dharitvena samasta sastrair.
guru krsna-rupa hana sastrera pramana
guru-rupe krsna krpa karena bhakta-gane
(CC Adi 1.145)
Diksa-guru is called Krsna-rupa, and Siksa-guru is called Krsna-svarupa. So who is kind and merciful, and is delivering everyone? Oh, that is Krsna. And he who is empowered by Krsna is called Guru. So Vyasa-puja, or Guru-puja, means the worship of the whole Guru-parampara, and the adi-guru, or original Guru, is Krsna Himself, Sri Caitanya Mahaprabhu.
When the Guru-puja was complete, Mahaprabhu told Srivasa Thakura and all the devotees to distribute prasadam to all the Vaisnavas. This is the procedure for Vyasa-puja, or Guru-puja, which is found in sastra. It was inaugurated by Sri Caitantya Mahaprabhu and is followed to this very day.
Now the individual Gurus are honored by Vyasa-puja on their birthdays. It was Srila Bhaktisiddhanta Sarasvati Thakura in 1924, on his 50th birthday, who started this tradition in our line. It is not that he invented something new, but rather there is evidence for this in sastra. These days we see that generally the Vyasa-puja is performed on the Guru’s birthday, and not so much stress is given to Vyasadeva. But in our Gaudiya line, those who follow very strictly our Gaudiya tradition are honoring Guru on his appearance day, and also hold a major festival on Guru-purnima. This celebration for the Guru, the Parampara and Vyasa is not any less than the worship conducted on the appearance day of the individual Guru.
It is my experience that on Vyasa-puja Gurudeva is very grave, and as far as possible he will check the disciples from doing his own puja. Rather, he himself will take garlands and personally offer them to all the disciples of Srila Prabhupada whom he considers to be like godbrothers and godsisters. He worships them with candana, and then engages them in puja to his own Gurudeva. One year I remember that Srila Gurudeva would not let anyone speak their offering in worship of him. Instead, he asked the devotees to stand up one by one and explain the meaning of sat sisya, the bona fide disciple. Why? Because if one is worshiping the Guru with so much paraphernalia, his Guru-puja is not complete. The real Guru-puja takes place when you become a real disciple. Giving flowers is not enough; you have to give the flower of your heart completely. So first the disciple should be unconditionally surrendered to his Gurudeva. This is the actual meaning of Vyasa-puja.
What does surrender mean? To very firmly accept every thing favorable for bhakti, and to immediately reject whatever is unfavorable-leave it far behind without looking back. To never be worrried about how you will live, how you will be maintained, or what will happen in the future. That means to think Krsna is my maintainer, and in any difficult situation, to have the firm conviction that Krsna will protect me. If one experiences in his life any fear, anxiety or worry, it means one is not surrendered, and one’s so-called Guru-puja is only like a drama, showing off to others. In addition, there are two more symptoms: atma-nivedana and karpanye, or dainya. Atma-nivedana means that you have no independent self-interest, that the interest of Guru is your interest. And karpanye, or dainya, means to be very humble, to no have any false ego, to tolerate all circumstances without complaint, to respect others, even those who are inimical to oneself, and not expect respect from others. This unconditional surrender is the beginning of Vyasa-puja.
We can know so many things about Radha-Krsna-lila, but if we cannot even be civil to each other or show respect one another, then what is the use? We should try to make a platform of never complaining, never being in anxiety or fear, but rather being unconditionaly surrendered to the lotus feet of Guru. Guru-puja starts from this point, and this is only the beginning. Now you are qualified to do the puja of Guru-that puja consists of following all of his instructions in your life, and especially serving the Vaisnavas. When is your service to Guru perfect? Not when you are only serving Guru, but also Vaisnavas. Then, gradually, when one is serving Guru and Vaisnavas, by their blessings anarthas become dissipated, and one begins to realize something about the Guru’s internal mood. When this happens, then he is especially grateful, and he can pray like Ragunatha dasa Gosvami.
nama-srestham manum api saci-putram atra svarupam
rupam tasyagrajam uru purim mathurim gosthavatim
radha-kundham giri-varam aho! radhika-madhavasam
prapto yasya prathita-krpaya sri gurum tam nato’smi
He is saying, "I am ‘nato’, bowing down, giving my life and heart completely to my Guru. Why? Because my Gurudeva has given me so many things, and I am very grateful to him." What things has he given? Nama-srestham: he has given me the best name, in other words, Yugala-nama. This maha-mantra is Yugala-nama, the embodiment of Radha and Krsna Themselves. And in this Yugala-nama, all asta-kaliya-lila is empowered there. Who gave me this best nama? Saci-putram. Who gave me the lotus feet of Caitanya Mahaprabhu? Atra svarupam. Who gave me Svarupa Damodara? Rupam tasyagrajam uru purim. Who gave me Rupa Gosvami, Sanatana Gosvami, and ‘mathurim gosthavatim’? My Guru kindly gave me a chance to reside in Mathura-mandala, Vraja-mandala. If anyone has a chance to live in Vrndavana, from where did this causless mercy come? This is mercy of Gurudeva. Radha-kundam girivaram: he instructed me on and manifested in my heart the glories of Radha-kunda and Giriraja Govardhana. And he gave me ‘radhika-madhavasam’, the intense desire in my heart that one day I will directly serve the lotus feet of Radha-Madhva at Radha-kunda in the lap of Giriraja Govardhana. This is what Guru gives to the disciple. Someone can say, "What has Gurudeva given?" But just see how in even fallen and useless persons, the desire to serve Radha-Krsna is coming, and growing day by day by day. This is the gift of Sad-Guru. When the disciple accepts these things from his Guru, then his offering can be called Vyasa-puja.
I remember when one devotee who is now materially entangled came to Gurudeva, and kneeling down at his lotus feet, asked, "O Gurudeva, please tell me how can I serve you. I don’t want to serve you according to my desire. I want to serve you according to your desire, so please tell me." At that time Gurudeva was sitting and chanting, and in a very grave mood he answered, "You should serve me as Ragunatha dasa Gosvami served Rupa Gosvami." That means that one should chant constantly, totally absorbed in the pastimes of Radha-Krsna, and following the moods of Rupa Gosvami. Raghunatha dasa was internally realizing the spiritual form of Rupa Gosvami as Rupa Manjari, and was under the guidance of Rupa Manjari in his form as Rati Manjari. He was following her like a shadow, assisting her and learning all the arts for serving Radha-Krsna according to Radharani’s confidential loving moods. Thus, Gurudeva said, "I want that my disciples should serve me like this, how Rupa Gosvami was served by Ragunatha dasa Gosvami."
sri rupa manjari kararcita padapadma
gosthendra-nandana bhujarpita mastataskayah
ha modatah kanaka-gauri padaravanda
samvahanani sanakais tava kim karisye
Rupa Manjari is massaging the lotus feet of Srimati Radhika. Seeing the desire in the eyes of Rati Manjari to do this service, she calls her only by her eyes’ glance, and places those same lotus feet in the lap of Rati Manjari, giving her the remnant of her own service. Gurudeva said "Oh, you should serve me like this, but I know you can not do it. Those who are qualified are very rare, so go on as you are doing, reading books and following my instructions. Go on chanting and remembering, and one day you will be qualified if you follow very sincerely."
It is my experience that on this Vyasa-puja day Srila Gurudeva never takes any honor for himself but rather engages everyone in honoring his Guru-varga. He stresses that the main aspect of puja is not the external performance of rituals but rather that the real performance of Vyasa-puja is to become sat sisa. We should meditate deeply on this and renew our commitment and dedication to the lotus feet of Sri Guru on this day. This is Vyasa-puja.
On this day, although we are worshiping all our Guru-vargas, still we are remembering our own individual Gurudeva. Why? Many incarnations and many acaryas have come to this world, including Sri Caitanya Mahaprabhu and His associates-Rupa, Sanatana, Raghunatha dasa Gosvami, Narottama Thakura, Visvanatha Cakravati Thakura. When they came here, I was also here, and you were here as well, but you did not meet with them. I know that I was in this world at the time of Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura and others, in some species in some universe, but they did not catch me. They did not deliver me. Who has done it? It was my Gurudeva only who caught me by the sikha and dragged me out of the dirt and filth and suffering of this world. And though I was unwilling, he forced me to taste the service of his lotus feet. So on this day especially we remember our vyasti gurus (individual Gurus), who by their causless mercy have caught us, taken us out of the darkness of ignorance and given us a chance to taste the highest nectar though we were not desirous of it. I am also remembering the vasista, or the special contribution, of my Gurudeva.
At the time of Srila Rupa Gosvamipada, Narottama dasa Thakura, Visvanatha Cakravarti Thakura and others, then Vaisnavas in our Gaudiya line would very happily come together to perform kirtana and discuss Srimad-Bhagavatam and especially the writings of Rupa Gosvami-Vidagdha-Madhava, Lalita-Madhava, Stava-Mala, Ujjvala-Nilamani, Bhakti-Rasamrita-Sindhu-and relish these things. But due to the influence of Kali, a very dark period came; the teachings of Mahaprabhu were lost and corrupted, and sahajiyaism spread everywhere. Therefore, to check the spread of sahajiyaism, Srila Bhaktisiddhanta Sarasvati Thakura checked everyone, "Stop this nonsense. Try to follow Varnasrama Dharma very strictly. Carefully study the life of Druva Maharaja, Prahlada Maharaja, Bharata Maharaja and others." He would restrain the devotees from going independently into the study of high rasika literatures. Yet, though he preached like this, on particular occasions he would also explain Radha-Krsna-lila, asta-kaliya-lila and other confidential topics. Quite often in his public lectures, he would begin to weep and recite verses of Radha-Rasa-Sudha-Nidhi and Vilapa-Kusumanjali, which he had committed completely to memory. He would recite all the slokas of Vilapa-Kusumanjali everyday by memory, but he also gave many instructions and warnings to stop people from prematurely entering into rasa-mayi bhakti independently, because there is a great danger of sahajiyaism.
After the disappearance of Srila Bhaktisiddhanta Sarasvati Thakura, many devotees began to put complete stress on his warnings not to enter into the rasa-katha. And in this way, it seemed that in the line of Bhaktisiddhanta Sarasvati Thakura, raga-marga and the rasa-katha had completely disappeared-it seemed. Only somewhere, in a few places could it be found. But I am deliberating on the vasista, the specialty, of my Gurudeva, that when in our line it became almost forbidden discuss the katha concerning the mellows of bhakti, then boldly and without any fear, and tolerating like a garland around his neck the criticisms of so many peers, my Gurudeva began to explain the esoteric purpose for the descent of Caitanya Mahaprabhu and the followers of Srila Rupa Govami, very carefully and very systematically, so that no one would misunderstand it. Therefore, we see that Bhaktisiddhanta Sarasvati Thakura preached as he did in reaction to the epidemic of sahajiyaism at his time. After him, Srila Bhakti Prajnana Kesava Gosvami Maharaja gradually began to manifest more and more of Bhaktisiddhanta Sarasvati Thakura’s internal moods by writing his kirtana ‘Mangala sri guru gaura’, and giving all the devotees from their first day in Gaudiya Math a chance to remember-in a very humble way, in a very covered way, and in a very respectful way-the pastimes of Radha-Krsna, from the moment they woke up in the morning.
And in the next generation, my Gurudeva began gradually to manifest more Bhaktisiddhanta Sarasvati Thakura’s internal intention by explaining rasa-katha very carefully, beginning with the katha of Prahlada, Druva and so on. Then, bringing us gradually and carefully to the Tenth Canto, he began to discuss the pastimes of Radha and Krsna. Firstly, he emphasized vatsalya rasa, because vatsalya-rasa can never be misconstrued in terms of lust. Yet an attraction and an understanding of the madhurya is fully present there in those sweet pastimes of the hungry, vulnerable, thirsty, angry Baby Krsna. Then gradually he introduced the idea of madhurya-rasa, and in that the speciality of palya-dasi-bhava, especially as found in the prayers of Rupa Gosvami and Raghunatha dasa Gosvami, and in the songs of Bhaktivinoda Thakura and Narottama dasa Thakura also.
Yesterday we were discussing with one scholar at the sea of Galilee that the actual subject matter of Srimad-Bhagvatam is the service of the lotus feet of Srimati Radhika. It was the intention of Vyasadeva to manifest this Bhagavatam to broadcast the glories of Srimati Radhika, so that in the future, when the time was right for the appearance of Rupa and Sanatana Gosvamis, the jivas could be attracted to palya-dasi-bhava, service to the lotus feet of Radhika, on the basis of the evidence of the Bhagavatam. Thus, on this day I am offering my sraddha puspanjali at the lotus feet of my Gurudeva, who is really the representative of Vyasa, because he is manifesting that mood of service to the lotus feet of Radharani, which is the internal, confidential meaning of Srimad-Bhagavatam. This mood of service to the lotus feet of Srimati Radhika is the mature contribution and ultimate masterpiece, or offering, of Vyasadeva to this world. I am thinking that my Gurudeva is the true representative of Vyasa, and the Vyasa-puja will be to surrender completely at his lotus feet, and only pray that one day the inclination, taste, attachment, and ultimately rati for the service of Srimati Radhika in the mood of Rupa Manjari may manifest in my heart. This is the actual real Vyasa-puja.
Gaura premanande hari bol!!
Then Vyasa-panjika: sri vyasadevaya namah and his four disciples. Vyasa had four prominent disciples to whom he entrusted the four Vedas, one Veda to each disciple. They are Paila Rsi, Vaisampayana Rsi, Jaimini Rsi, and Sumantu Rsi. In this panjika, puja is performed by the mantras: sri vyasadevaya namah, om pailayana namah, om vaisampayana namah, om jaiminiyaya namah, om sumantaya namah. The following panjikam is called Vaiyasaki-panjikam. Vaiyasaki means the son of Vyasa, Sukadeva Gosvami. The Vaiyasaki-panjikam includes Sukadeva Gosvami plus the acaryas of the four sampradayas. They are honored by the mantras: om sri suka acaryabhyo namah, om sri ramanuja acaryabhyo namah, om sri madhva acaryabhyo namah, om sri visnu swamipadebhyo namah, om sri nimbaditya acaryabhyo namah. The next panjikam is called Sanatadi-panjikam. This is the puja to the four Kumaras and Visvaksena. Here the mantras are: om sanakaya namah, om sanak kumaraya namah, om sanatanaya namah, om sanandanaya namah, and om visvaksanaya namah.
Guru-acarya panjikam comes next. In this panjikam your own guru, parama-guru, paramesti-guru, paratpara-guru and paramparatpara-guru are worshiped by the mantras: om sri gurubaya namah, om sri param gurubhyo, om sri parmamesti gurubhyo namah, etc. After this is comes Tattva-panjikam. This is the worship of Panca-Tattva. And the seventh one is Radha-Krsna-panjikam. In this panjikam, there are five personalities-Radha and Krsna, Gaura-Gadadhara and your Gurudeva. But actually there are only three, because Gaura-Gadadhara and Radha-Krsna are the same personalities.
Srivasa Thakura acquired the copy of the Vyasa-puja Paddhati. The next morning all the devotees assembled in Srivasa Thakura’s house and began the puja. Actually Srivasa Thakura himself was doing the puja to a picture of Vyasadeva. When He finished the puja, he took the garland and placed it in the hands of Nityananda Prabhu, telling Him, "O Nityananda Prabhu! You offer the garland to Vyasadeva." Nityananda, being quite unpredictable, took the garland in His hand and just stood there. Srivasa Thakura kept telling Him, "Nitai, please give the garland to Vyasadeva," but Nityananda just stood there, saying, "Huh? Huh?" and looking around. Then Mahaprabhu came. When Nityananda saw Mahaprabhu, He just went directly to Mahaprabhu and put the garland on Him. What is the teaching? Actually, the original Guru of the parampara is Krsna: vande krsna jagad gurum. Krsna Himself has appeared in the form of Mahaprabhu. Guru means that person who is the embodiment of the mercy of Krsna: saksad dharitvena samasta sastrair.
guru krsna-rupa hana sastrera pramana
guru-rupe krsna krpa karena bhakta-gane
(CC Adi 1.145)
Diksa-guru is called Krsna-rupa, and Siksa-guru is called Krsna-svarupa. So who is kind and merciful, and is delivering everyone? Oh, that is Krsna. And he who is empowered by Krsna is called Guru. So Vyasa-puja, or Guru-puja, means the worship of the whole Guru-parampara, and the adi-guru, or original Guru, is Krsna Himself, Sri Caitanya Mahaprabhu.
When the Guru-puja was complete, Mahaprabhu told Srivasa Thakura and all the devotees to distribute prasadam to all the Vaisnavas. This is the procedure for Vyasa-puja, or Guru-puja, which is found in sastra. It was inaugurated by Sri Caitantya Mahaprabhu and is followed to this very day.
Now the individual Gurus are honored by Vyasa-puja on their birthdays. It was Srila Bhaktisiddhanta Sarasvati Thakura in 1924, on his 50th birthday, who started this tradition in our line. It is not that he invented something new, but rather there is evidence for this in sastra. These days we see that generally the Vyasa-puja is performed on the Guru’s birthday, and not so much stress is given to Vyasadeva. But in our Gaudiya line, those who follow very strictly our Gaudiya tradition are honoring Guru on his appearance day, and also hold a major festival on Guru-purnima. This celebration for the Guru, the Parampara and Vyasa is not any less than the worship conducted on the appearance day of the individual Guru.
It is my experience that on Vyasa-puja Gurudeva is very grave, and as far as possible he will check the disciples from doing his own puja. Rather, he himself will take garlands and personally offer them to all the disciples of Srila Prabhupada whom he considers to be like godbrothers and godsisters. He worships them with candana, and then engages them in puja to his own Gurudeva. One year I remember that Srila Gurudeva would not let anyone speak their offering in worship of him. Instead, he asked the devotees to stand up one by one and explain the meaning of sat sisya, the bona fide disciple. Why? Because if one is worshiping the Guru with so much paraphernalia, his Guru-puja is not complete. The real Guru-puja takes place when you become a real disciple. Giving flowers is not enough; you have to give the flower of your heart completely. So first the disciple should be unconditionally surrendered to his Gurudeva. This is the actual meaning of Vyasa-puja.
What does surrender mean? To very firmly accept every thing favorable for bhakti, and to immediately reject whatever is unfavorable-leave it far behind without looking back. To never be worrried about how you will live, how you will be maintained, or what will happen in the future. That means to think Krsna is my maintainer, and in any difficult situation, to have the firm conviction that Krsna will protect me. If one experiences in his life any fear, anxiety or worry, it means one is not surrendered, and one’s so-called Guru-puja is only like a drama, showing off to others. In addition, there are two more symptoms: atma-nivedana and karpanye, or dainya. Atma-nivedana means that you have no independent self-interest, that the interest of Guru is your interest. And karpanye, or dainya, means to be very humble, to no have any false ego, to tolerate all circumstances without complaint, to respect others, even those who are inimical to oneself, and not expect respect from others. This unconditional surrender is the beginning of Vyasa-puja.
We can know so many things about Radha-Krsna-lila, but if we cannot even be civil to each other or show respect one another, then what is the use? We should try to make a platform of never complaining, never being in anxiety or fear, but rather being unconditionaly surrendered to the lotus feet of Guru. Guru-puja starts from this point, and this is only the beginning. Now you are qualified to do the puja of Guru-that puja consists of following all of his instructions in your life, and especially serving the Vaisnavas. When is your service to Guru perfect? Not when you are only serving Guru, but also Vaisnavas. Then, gradually, when one is serving Guru and Vaisnavas, by their blessings anarthas become dissipated, and one begins to realize something about the Guru’s internal mood. When this happens, then he is especially grateful, and he can pray like Ragunatha dasa Gosvami.
nama-srestham manum api saci-putram atra svarupam
rupam tasyagrajam uru purim mathurim gosthavatim
radha-kundham giri-varam aho! radhika-madhavasam
prapto yasya prathita-krpaya sri gurum tam nato’smi
He is saying, "I am ‘nato’, bowing down, giving my life and heart completely to my Guru. Why? Because my Gurudeva has given me so many things, and I am very grateful to him." What things has he given? Nama-srestham: he has given me the best name, in other words, Yugala-nama. This maha-mantra is Yugala-nama, the embodiment of Radha and Krsna Themselves. And in this Yugala-nama, all asta-kaliya-lila is empowered there. Who gave me this best nama? Saci-putram. Who gave me the lotus feet of Caitanya Mahaprabhu? Atra svarupam. Who gave me Svarupa Damodara? Rupam tasyagrajam uru purim. Who gave me Rupa Gosvami, Sanatana Gosvami, and ‘mathurim gosthavatim’? My Guru kindly gave me a chance to reside in Mathura-mandala, Vraja-mandala. If anyone has a chance to live in Vrndavana, from where did this causless mercy come? This is mercy of Gurudeva. Radha-kundam girivaram: he instructed me on and manifested in my heart the glories of Radha-kunda and Giriraja Govardhana. And he gave me ‘radhika-madhavasam’, the intense desire in my heart that one day I will directly serve the lotus feet of Radha-Madhva at Radha-kunda in the lap of Giriraja Govardhana. This is what Guru gives to the disciple. Someone can say, "What has Gurudeva given?" But just see how in even fallen and useless persons, the desire to serve Radha-Krsna is coming, and growing day by day by day. This is the gift of Sad-Guru. When the disciple accepts these things from his Guru, then his offering can be called Vyasa-puja.
I remember when one devotee who is now materially entangled came to Gurudeva, and kneeling down at his lotus feet, asked, "O Gurudeva, please tell me how can I serve you. I don’t want to serve you according to my desire. I want to serve you according to your desire, so please tell me." At that time Gurudeva was sitting and chanting, and in a very grave mood he answered, "You should serve me as Ragunatha dasa Gosvami served Rupa Gosvami." That means that one should chant constantly, totally absorbed in the pastimes of Radha-Krsna, and following the moods of Rupa Gosvami. Raghunatha dasa was internally realizing the spiritual form of Rupa Gosvami as Rupa Manjari, and was under the guidance of Rupa Manjari in his form as Rati Manjari. He was following her like a shadow, assisting her and learning all the arts for serving Radha-Krsna according to Radharani’s confidential loving moods. Thus, Gurudeva said, "I want that my disciples should serve me like this, how Rupa Gosvami was served by Ragunatha dasa Gosvami."
sri rupa manjari kararcita padapadma
gosthendra-nandana bhujarpita mastataskayah
ha modatah kanaka-gauri padaravanda
samvahanani sanakais tava kim karisye
Rupa Manjari is massaging the lotus feet of Srimati Radhika. Seeing the desire in the eyes of Rati Manjari to do this service, she calls her only by her eyes’ glance, and places those same lotus feet in the lap of Rati Manjari, giving her the remnant of her own service. Gurudeva said "Oh, you should serve me like this, but I know you can not do it. Those who are qualified are very rare, so go on as you are doing, reading books and following my instructions. Go on chanting and remembering, and one day you will be qualified if you follow very sincerely."
It is my experience that on this Vyasa-puja day Srila Gurudeva never takes any honor for himself but rather engages everyone in honoring his Guru-varga. He stresses that the main aspect of puja is not the external performance of rituals but rather that the real performance of Vyasa-puja is to become sat sisa. We should meditate deeply on this and renew our commitment and dedication to the lotus feet of Sri Guru on this day. This is Vyasa-puja.
On this day, although we are worshiping all our Guru-vargas, still we are remembering our own individual Gurudeva. Why? Many incarnations and many acaryas have come to this world, including Sri Caitanya Mahaprabhu and His associates-Rupa, Sanatana, Raghunatha dasa Gosvami, Narottama Thakura, Visvanatha Cakravati Thakura. When they came here, I was also here, and you were here as well, but you did not meet with them. I know that I was in this world at the time of Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura and others, in some species in some universe, but they did not catch me. They did not deliver me. Who has done it? It was my Gurudeva only who caught me by the sikha and dragged me out of the dirt and filth and suffering of this world. And though I was unwilling, he forced me to taste the service of his lotus feet. So on this day especially we remember our vyasti gurus (individual Gurus), who by their causless mercy have caught us, taken us out of the darkness of ignorance and given us a chance to taste the highest nectar though we were not desirous of it. I am also remembering the vasista, or the special contribution, of my Gurudeva.
At the time of Srila Rupa Gosvamipada, Narottama dasa Thakura, Visvanatha Cakravarti Thakura and others, then Vaisnavas in our Gaudiya line would very happily come together to perform kirtana and discuss Srimad-Bhagavatam and especially the writings of Rupa Gosvami-Vidagdha-Madhava, Lalita-Madhava, Stava-Mala, Ujjvala-Nilamani, Bhakti-Rasamrita-Sindhu-and relish these things. But due to the influence of Kali, a very dark period came; the teachings of Mahaprabhu were lost and corrupted, and sahajiyaism spread everywhere. Therefore, to check the spread of sahajiyaism, Srila Bhaktisiddhanta Sarasvati Thakura checked everyone, "Stop this nonsense. Try to follow Varnasrama Dharma very strictly. Carefully study the life of Druva Maharaja, Prahlada Maharaja, Bharata Maharaja and others." He would restrain the devotees from going independently into the study of high rasika literatures. Yet, though he preached like this, on particular occasions he would also explain Radha-Krsna-lila, asta-kaliya-lila and other confidential topics. Quite often in his public lectures, he would begin to weep and recite verses of Radha-Rasa-Sudha-Nidhi and Vilapa-Kusumanjali, which he had committed completely to memory. He would recite all the slokas of Vilapa-Kusumanjali everyday by memory, but he also gave many instructions and warnings to stop people from prematurely entering into rasa-mayi bhakti independently, because there is a great danger of sahajiyaism.
After the disappearance of Srila Bhaktisiddhanta Sarasvati Thakura, many devotees began to put complete stress on his warnings not to enter into the rasa-katha. And in this way, it seemed that in the line of Bhaktisiddhanta Sarasvati Thakura, raga-marga and the rasa-katha had completely disappeared-it seemed. Only somewhere, in a few places could it be found. But I am deliberating on the vasista, the specialty, of my Gurudeva, that when in our line it became almost forbidden discuss the katha concerning the mellows of bhakti, then boldly and without any fear, and tolerating like a garland around his neck the criticisms of so many peers, my Gurudeva began to explain the esoteric purpose for the descent of Caitanya Mahaprabhu and the followers of Srila Rupa Govami, very carefully and very systematically, so that no one would misunderstand it. Therefore, we see that Bhaktisiddhanta Sarasvati Thakura preached as he did in reaction to the epidemic of sahajiyaism at his time. After him, Srila Bhakti Prajnana Kesava Gosvami Maharaja gradually began to manifest more and more of Bhaktisiddhanta Sarasvati Thakura’s internal moods by writing his kirtana ‘Mangala sri guru gaura’, and giving all the devotees from their first day in Gaudiya Math a chance to remember-in a very humble way, in a very covered way, and in a very respectful way-the pastimes of Radha-Krsna, from the moment they woke up in the morning.
And in the next generation, my Gurudeva began gradually to manifest more Bhaktisiddhanta Sarasvati Thakura’s internal intention by explaining rasa-katha very carefully, beginning with the katha of Prahlada, Druva and so on. Then, bringing us gradually and carefully to the Tenth Canto, he began to discuss the pastimes of Radha and Krsna. Firstly, he emphasized vatsalya rasa, because vatsalya-rasa can never be misconstrued in terms of lust. Yet an attraction and an understanding of the madhurya is fully present there in those sweet pastimes of the hungry, vulnerable, thirsty, angry Baby Krsna. Then gradually he introduced the idea of madhurya-rasa, and in that the speciality of palya-dasi-bhava, especially as found in the prayers of Rupa Gosvami and Raghunatha dasa Gosvami, and in the songs of Bhaktivinoda Thakura and Narottama dasa Thakura also.
Yesterday we were discussing with one scholar at the sea of Galilee that the actual subject matter of Srimad-Bhagvatam is the service of the lotus feet of Srimati Radhika. It was the intention of Vyasadeva to manifest this Bhagavatam to broadcast the glories of Srimati Radhika, so that in the future, when the time was right for the appearance of Rupa and Sanatana Gosvamis, the jivas could be attracted to palya-dasi-bhava, service to the lotus feet of Radhika, on the basis of the evidence of the Bhagavatam. Thus, on this day I am offering my sraddha puspanjali at the lotus feet of my Gurudeva, who is really the representative of Vyasa, because he is manifesting that mood of service to the lotus feet of Radharani, which is the internal, confidential meaning of Srimad-Bhagavatam. This mood of service to the lotus feet of Srimati Radhika is the mature contribution and ultimate masterpiece, or offering, of Vyasadeva to this world. I am thinking that my Gurudeva is the true representative of Vyasa, and the Vyasa-puja will be to surrender completely at his lotus feet, and only pray that one day the inclination, taste, attachment, and ultimately rati for the service of Srimati Radhika in the mood of Rupa Manjari may manifest in my heart. This is the actual real Vyasa-puja.
Gaura premanande hari bol!!
Welcome to
Sanga-Space
About
Latest Blog Posts!
Videos & MP3's
© 2009 Created by admin on Ning. Create a Ning Network!
