Ramanavami Booklet (1)

8/11/2019 Ramanavami Booklet (1)

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Front cover: Lord Rmacandra painted by BG Sharma


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r-Rma-NavamThe Appearance Day ofMaryda-Puruottama Bhagavn Rma

r rmad

Gour Govinda Swami MahrjaA lecture delivered in Bhubaneswar, India, April 20, 1994.

T A T T V A V I C A R A P U B L I C A T I O N S

www.tvpbooks.com


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Table of Contents

r Davatra Stotra i

Invocation v

r-Rma-Navam

The Appearance Day of Maryda-Puruottama Bhagavn Rma 1

Ka Is the Source of All Incarnations 2All the Avatras Are Kal 2

A Form According to the Desire of His Devotee 3

Hanumn Is Still in this Material World 4

Hanumns Unalloyed Devotion 4

Six-Handed Form 5Hanumnji is Murri Gupta in Gaura-Ll 6

Mahprabhu Converted Many Rma-Bhaktas 6

Both Names Indicate Parabrahma 7

Some Specific Information 9

The Sentimental Vipra 11

A Spiritual Form Cannot Be Seen with Material Eyes 12

St-Dev Took Shelter of the Fire-God 14

Understand the Activities of the Lord in Siddhnta 16

Come to the Fold of Gaurga 17

Daily Associate with Tattva-cryas 18


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i

r Davatra Stotra(From Gt-govindaby Jayadeva Gosvm)

(1)pralaya-payodhi-jle dhtavn asi veda

vihita-vahitra-caritram akhedamkeava dhta-mna-arra jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of a fish! All glories to You! You easily acted

as a boat in the form of a giant fish just to give protection tothe Vedas, which had become immersed in the turbulent seaof devastation.

(2)kitir iha vipulatare tihati tava phedharai-dhraa-kia-cakra-garihe

keava dhta-krma-arra jaya jagada hareO Keava! O Lord of the universe! O Lord Hari, who

have assumed the form of a tortoise! All glories to You! In thisincarnation as a divine tortoise the great Mandara Mountainrests upon Your gigantic back as a pivot for churning theocean of milk. From holding up the huge mountain a largescarlike depression is put in Your back, which has become

most glorious.


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ii

r Davatra Stotra

(3)vasati daana-ikhare dhara tava lagn

aini kalaka-kaleva nimagnkeava dhta-kara-rpa jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of a boar! All glories to You! The earth,which had become immersed in the Garbhodaka Ocean at thebottom of the universe, sits fixed upon the tip of Your tusk likea spot upon the moon.

(4)tava kara-kamala-vare nakham adbhuta-ga

dalita-hirayakaipu-tanu-bhgamkeava dhta-narahari-rpa jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who have

assumed the form of half-man, half-lion! All glories to You! Justas one can easily crush a wasp between ones fingernails, so inthe same way the body of the wasp-like demon Hirayakaipuhas been ripped apart by the wonderful pointed nails on Yourbeautiful lotus hands.

(5)chalayasi vikramae balim adbhuta-vmana

pada-nakha-nra-janita-jana-pvanakeava dhta-vmana-rpa jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of a dwarf-brhmaa! All glories to You!O wonderful dwarf, by Your massive steps You deceived KingBali, and by the Ganges water that has emanated from the

nails of Your lotus feet, You deliver all living beings withinthis world.


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iii

r Davatra Stotra

(6)katriya-rudhira-maye jagad-apagata-ppam

snapayasi payasi amita-bhava-tpamkeava dhta-bhgupati-rpa jaya jagadia hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of Bhgupati [Paraurma]! All glories toYou! At Kuruketra You bathe the earth in the rivers of bloodfrom the bodies of the demoniac katriyasthat You have slain.The sins of the world are washed away by You, and because

of You people are relieved from the blazing fire of materialexistence.

(7)vitarasi diku rae dik-pati-kamanyadaa-mukha-mauli-balim ramayam

keava dhta-rma-arra jaya jagadia hare

O Keava! O Lord of the universe! O Lord Hari, whohave assumed the form of Rmacandra! All glories to You!In the battle of Lak You destroyed the ten-headed demonRvaa and distributed his heads as a delightful offering tothe presiding deities of the ten directions, headed by Indra.This action was long desired by all of them, who were muchharassed by this monster.

(8)vahasi vapui viade vasana jaladbha

hala-hati-bhti-milita-yamunbhamkeava dhta-haladhara-rpa jaya jagadia hare

O Keava! O Lord of the universe! O Lord Hari, whohave assumed the form of Balarma, the wielder of the plow!


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iv

All glories to You! On Your brilliant white body You weargarments the color of a fresh blue rain cloud. These garments

are colored like the beautiful dark hue of the River Yamun,who feels great fear due to the striking of Your plowshare.

(9)nindasi yaja-vidher ahaha ruti-jta

sadaya-hdaya darita-pau-ghtamkeava dhta-buddha-arra jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of Buddha! All glories to You! O Buddhaof compassionate heart, You decry the slaughtering of pooranimals performed according to the rules of Vedic sacrifice.

(10)mleccha-nivaha-nidhane kalayasi karavla

dhmaketum iva kim api karlamkeava dhta-kalki-arra jaya jagada hare

O Keava! O Lord of the universe! O Lord Hari, who haveassumed the form of Kalki! All glories to You! You appear likea comet and carry a terrifying sword for bringing about theannihilation of the wicked barbarian men at the end of theKali-yuga.

r Davatra Stotra


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v

Invocation

o ajna-timirndhasya jnjana-alkay

cakur unmlita yena tasmai r-gurave nama

I was born in the darkest ignorance, and my spiritualmaster opened my eyes with the torch of knowledge. I offer myrespectful obeisances unto him.

r-caitanya-mano-bha sthpita yena bh-talesvaya rpa kad mahya dadti sva-padntikam

When will rla Rpa Gosvm Prabhupda, who hasestablished within the material world the mission to fulfill thedesire of Lord Caitanya, give me shelter under his lotus feet?

vande ha r-guro r-yuta-pada-kamalar-gurn vaiav ca

r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvamsdvaita svadhta parijana-sahita ka-caitanya-devar-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca

I offer my respectful obeisances unto the lotus feet of myspiritual master and unto the feet of all Vaiavas. I offer myrespectful obeisances unto the lotus feet of rla Rpa Gosvmalong with his elder brother Santana Gosvm, as well as


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viii

Invocation

is the ultimate goal of all endeavors. O Lord Caitanya-candra, O great auspiciousness of the world, I offer my

respectful obeisances unto You. I offer my respectfulobeisances unto You. (Srila Prabhodhananda Saraswati,r Caitanya-candrmtatext 9)


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r-Rma-Navam

3

TheBrahma-sahitstates that Rma, Nsiha and Vmanaare incarnations of the Supreme Lord Ka. These incarnations

are the portions, plenary portions and portions of the portion ofthe Lord. The portion of the portion is called kal, kal-niyamena.ukadeva Gosvm has said, ete ca-kal pusa kas tubhagavn svayam(rmad-Bhgavatam 1.3.28), all the avatrasarekals, portions of the portion, and Ka is svayamBhagavn; Heis avatr. Thus Rma is one of the incarnations of Ka, He is aportion of the portion, kal.

A Form According to the Desire of His Devotee

The Brahma-sahita explains that there is no differencebetween avatraand avatr, by giving the example of the candle.There is one original candle, and many candles are lit from thatoriginal candle. Each candle has the same dharmaof giving light.

Thus there is no difference in that sense between avatra andavatr. This is tattva. If one understands this in tattvathen therewill be no confusion, otherwise one cannot understand it and willbecome confused.

Andim acyutam ananta-rpam, the Supreme Lord hasunlimited forms. There are devotees who want to see a certainform of the Lord. Those who are devotees of Lord Rma, want

to see His form asRmacandra. Those who are the devotees ofLord Ka, want to see the form of Ka. Because He is bhakteca utpatha rpay bhagavnbhakta-vatsala, very affectionate to Hisdevotees, the Lord appears in the form that His devotee wants tosee. According to the desire of the devotee, the Lord manifests inthat form, and according to the will of the devotee the Lord alsodescends.


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r-Rma-Navam

4

Hanumn Is Still in this Material World

Those who are rma-bhaktas, devotees of Rma, they want tosee the Lord in the form of Rma. In this connection it is saidthat Hanumnj is a great and famous rma-bhakta, a dsya-bhakta,dsye kapepati. Hanumnj is still living here in this materialworld, in Kimpurua-vara. He is still there engaged in chantingrma-nma. When Lord Rma wound up His manifest ll in Treta-yuga and went back to His abode in the spiritual world, He took

everyone in Ayodhy with Him, but He did not take Hanumn.He left him here and said, You stay here and teach dsya-bhakti.Thus Hanumn is still here.

Hanumns Unalloyed Devotion

rla Santana Gosvm has mentioned in his Bhat-bhgavatmta that once Lord Ka sent Garuda to Hanumn,You go and tell Hanumn that I want to see him, he must come.So Garuda went there. Hanumnj was engaged in chantingrma-nma. Garuda approached him and said, I have come fromDvrak. Lord Ka has sent me. He wants you to come and seeHim. However, Hanumnj did not listen. Garuda said it once,twice, thrice; He repeatedly said it. Then Hanumn became angry,and gave him a great lash with his tail. Garuda was hurled awayand landed before Ka in Dvrak . Ka understood what hadhappened. Ka asked, What did you say to him? Garuda said,I told him that Ka wanted to see him in Dvrak. Why didyou say Ka? Go again and tell him that Lord Rma wants tosee him. Unless you say Rma hell never listen. That is becausehe has aikntikat, unalloyed devotion or one pointed devotion.

Hanumnj is a great sdhu, he knows tattva. He has said,


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r-Rma-Navam

5

rnthe jnak-nthe cbhede paramtmanitathpi mama sarvasvo rma kamala-locana

(r Prema Bhakti-candrik, Text 17)

I know there is no difference between rntha andJanakntha, the husband of r, Lakmj and the husband ofJanak, St-dev. Both are paramtm, parambrahma, but myheart and soul is the lotus-eyed Rma, not rntha, Ka. Heknows that there is no difference, but still Rma is the Lord of his

heart.So Garuda went again and said, Lord Rma wants to see you.Then Hanumn said, Why didnt you say Lord Rma? My Lordhas called, so I must go. Garuda said, Alright, come and sit onmy shoulder Ill fly you there.No, I dont need you. You go, I will go by myself.When Garuda reached Dvrak, Hanumn was already there.Garuda saw that Ka had assumed the form of Rma, Balarmahad assumed the form of Lakmaa and Rukmi had assumed theform of St. She was standing and Hanumn was sitting besideThem with folded hands. Thus the Lord manifests the form thedevotee wants to see.

Six-Handed Form

r Caitanya Mahprabhu showed the a-bhja, six-handedform to Srvabhauma Bhacrya. In two hands He was holdinga bow and arrow; that is Rma. With the other two hands Hewas playing a flute; that is Ka. With the additional two handsHe was carrying a kamandula(water pot) and daaof a sannys;that is Mahprabhu. So the Lords a-bhja manifestation is the

combined form of Rma, Ka and Mahprabhu.


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r-Rma-Navam

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Hanumnji is Murri Gupta in Gaura-Ll

The devotees of Lord Rma are also present in GaurgaMahprabhus pastimes. Gaurga Mahprabhu gives ka-premaand unless one comes to the fold of Gaura one cannot get thatprema. Therefore many devotees of Lord Rma are also presentin gaura-ll and most prominently His most dear servant, dsa,Hanumnji, appeared there as Murri Gupta.

Mahprabhu Converted Many Rma-Bhaktas

After taking sannysa Mahprabhu travelled for six years inSouth and Northern India to preach. While travelling in SouthIndia the Lord met many rma-bhaktas, as mentioned in the

Caitanya-caritmta. He converted many of them to ka-bhaktas;they started chanting ka-nma. The Caitanya-caritmtastates,

sei saba vaiava mahprabhura daraneka-upsaka haila, laya ka-nme

(Caitanya-caritmta Madhya-ll 9.12)

All the Vaiavas after seeing Mahprabhu, and obtaining themercy of Mahprabhu, became worshippers of Ka and startedchanting ka-nma.

While passing along the road, Mahprabhu was chanting,

rma! rghava! rma! rghava! rma! rghava! phi mmka! keava! ka! keava! ka! keava! raka mm


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O Lord Rmacandra, descendant of Mahrja Raghu,

kindly protect me! O Lord Ka, killer of the Ke demon,kindly protect me! (Caitanya-caritmta Madhya-ll9.130)

Mahprabhu visited the Temple of Ahovala-nsiha, whereHe meditated upon the Deity. Then Mahprabhu saw the vigrahaof St-Rma in Siddhavaa. There the Lord met a rama-bhakta,a dear Vaiava devotee of Rma and was invited to his home tohave prasada. Mahprabhu accepted the invitation and went tostay in the brhmaashouse. That vipra (brhmaa) was alwayschanting rma-nma, Rma, Rma, Rma, Rma. Mahprabhuaccepted biksa from the brhmaa and showered His mercy onhim. Then Mahprabhu left his house and proceeded.

Both Names Indicate Parabrahma

Thereafter Mahprabhu went to Skanda-ketra and tookthe darana of Skanda, Krtikeya. Then Mahprabhu went toTrimaha, where He had the daranaof the Vmana Deity. Afterthat He went back to Siddhavaa. When He returned to thehouse of that same brhmaa, Mahprabhu saw that the viprawaschanting ka-nma instead of rma-nma. Mahprabhu asked

him,

prve tumi nirantara laite rma-nmaebe kene nirantara lao ka-nma

(Caitanya-caritmta Madhya-ll 9.24)

Last time I visited, you were chanting rma-nma. Why areyou chanting ka-nmanow?


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r-Rma-Navam

8

The viprareplied, By seeing You! From that day onward my tongueis uttering ka-nma. From my very childhood I was chanting

rma-nma, which was my nature, but that is now changed byseeing You. Now my tongue is always chanting ka-nma.

blyvadhi rma-nma-grahaa mratom dekhi gela mora janma svabhve

blyvadhi rma-nma-grahaa mra

tom dekhi ka-nma ila eka-bra

sei haite ka-nma jihvte vasilka-nma sphure, rma-nma dre gel

(Caitanya-caritmta Madhya-ll 9.25-27)

He explained the verbal root of the words Rma and Kafrom stra. He quoted from the Padma-Pura, whereRma-ata-nma-stotra, the one hundred names of Lord Rma, are mentioned,

ramante yogino nantesatynande cid-tmani

iti rma-padensaupara brahmbhidhyate

(ata-nma-stotra 8)

These names are satynanda, like the sac-cid-nanda form.Those who are yogs, they always take pleasure in these unlimitednames of the sac-cid-nanda vigraha. Iti rma parabrahmbhidhyate,Rma indicates parabrahma and Rma also means ramaa.Ramaa means who enjoys thereby he gets pleasure, that is

Rma. The name, rma-nmaalso indicatesparabrahma.


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r-Rma-Navam

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Then he quoted from the Mahbharata (Udyoga-parva 71.4)where it is mentioned,

kir bh-vcaka abdoa ca nirvti-vcaka

tayor aikya para brahmaka ity abhidhyate

Thus he explained ka-nma. The dhatu (verbal root) k

plus the pratya (suffix) acombined together becomes ka.K means attraction and a means pleasure; paramnanda,supreme nanda. So ka means all attraction and all pleasurecombined, and that is alsoparabrahma.

Thus rma-nma, the name of Rma, indicates parabrahmaand kaindicatesparabrahmatherefore there is no differencebetween rma-nma and ka-nma, because both indicateparabrahma.

Some Specific Information

para brahma dui-nma samna ha-ilapuna ra stre kichu viea pila

As far as the holy names of Rma and Ka are concerned,they are on an equal level, but for further advancement wereceive some specific information from the revealed scriptures.(Caitanya-caritmta Madhya-ll9.31)

Quoting from r Viu-sahasranma from the Padma-Pura,he continued,


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r-Rma-Navam

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rma rmeti rmetirame rme manorame

sahasra-nmabhis tulyarma-nma varnane

(Bhad-viu-sahasranma-stotra, Padma Pura Uttara-khaa 72.335)

ivaj said to Prvatj, O Varnane, O Prvatj, one rma-nma, one name of Rma is equal to one thousand names ofViu.

Then from rla Rpa Gosvms Laghu-bhgavatmta hequoted a verse from the BrahmaPura,

sahasra-nmn puyntrir-vtty tu yat phalam

ekvtty tu kasyanmaika tat prayacchati

(Laghu-bhgavatmta 1.5.354)

If one utters the one thousand names of Viu three times, thatmeans three thousand names of Viu, he will get the same resultif he utters ka-nmaonly once. In other words, that means ifsomeone utters three times rma-nma, what result will he get?He will get the same result as when he utters ka-nmaonce.

ei vkye ka-nmera mahim apratathpi la-ite nri, una hetu tra

According to this statement of the stras,the glories ofthe holy name of Ka are unlimited. Still I could not chantHis holy name. Please hear the reason for this. (Caitanya-caritmta Madhya-ll9.34)


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The vipraexplained the real reason he began chanting ka-nma,

ia-deva rma, tra nme sukha pisukha p rma-nma rtri-dina gi

tomra darane yabe ka-nma ilathra mahim tabe hdaye lgila

sei ka tumi sktih nirdhrilaeta kahi vipra prabhura carae paila(Caitanya-caritmta Madhya-ll 9.35-37)

From the very beginning of my life, from childhood I waschanting rma-nma. I was getting pleasure out of it. Day andnight I was chanting, but when I saw You, the name of Kacame to me. Then I understood the glory of the name of Kaand You are that Ka. Mahprabhu, You are that Ka! Sayingthis he fell flat at the lotus feet of Mahprabhu, and Mahprabhuagain showered His mercy on him.

The Sentimental Vipra

From Siddhavaa Mahprabhu proceeded to Southern Madur,which nowadays is known as Maduri. There He met anotherrma-bhakta who invited Mahprabhu to his house to acceptbiksa. Mahprabhu took bath first and then went to the house ofthat vipra. When Mahprabhu arrived there in the afternoon, Hesaw that the viprahad not cooked any food. You have not cookedany food. Mahprabhu asked, Why havent you cooked yet?

The viprareplied,


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r-Rma-Navam

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sparibra krya chuka, n pya darana

stra kti-my harila rvaa

rvaa sitei st antardhna kailarvaera ge my-st phila

aprkta vastu nahe prkta-gocaraveda-purete ei kahe nirantara

(Caitanya-caritmta Madhya-ll9.191-194)

St is not an ordinary woman. St is the wife of the SupremeLord; His internal potency. Her form is cid-nanda-maya, acompletely transcendental, spiritual form; sac-cid-nanda-mrti.No one can see Her with material eyes. So how is it possiblethat the demon Rvaa could see Her? What to speak of eventouching Her? That demon could not see Her because no one cansee cid-nanda-mrtiwith material eyes.

Rvaa cannot see Her, so what to speak of touching Her?Then who did Rvaa take? Rvaa took mySt, the illusoryform of St, not the real St. He could not touch, or see St,because St-dev is sac-cid-nanda-mrti. Thus Rvaa took onlymySt. When Rvaa came, St disappeared. Thus my, theillusory energy sent an illusory St to Rvaa.

All Vedas and Puras state that aprkta vastu, those whoare transcendental, not material, cannot be visualised nor seenthrough material eyes.

Mahprabhu said, Believe Me, and dont cherish such badthoughts of committing suicide. Then that vipratook some food,broke his fasting and gave up the desire of committing suicide.Mahprabhu consoled the brhmaa in this way.


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St-Dev Took Shelter of the Fire-God

Thereafter, Mahprabhu went to Mahendra Parvata and hadthe daranaof the Deity of Bghu Rma. Then Mahprabhu wentto Dhanus-trtha, where He took bath. There He had daranaofRmevara. During that time, at Rmevara, in an assembly ofbrhmaas, the Krma Pura was being read out. Mahprabhusat down and listened. At that time the topic of Rvaa stealingMy-St came up.

pativrat-iromai janaka-nandinjagatera mt strmera ghi

rvaa dekhiy st laila agnira araarvaa haite agni kaila stke varaa

my-st rvaa nila, unil khyneuni mahprabhu haila nandita mane

st la rkhilena prvatra sthnemy-st diy agni vacil rvae

raghuntha si yabe rvae mrila

agni-park dite yabe stre nila(Caitanya-caritmta Madhya-ll 9.201-205)

Janaka-nandin, the daughter of Janaka Mahrja, St, is thecrest jewel of all chaste ladies and most devoted wives. Pativrat,jagatera mt, She is the Mother of the whole universe. She is thewife of Lord Rma.

When Rvaa came, St-dev took shelter of the fire-god.


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The fire-god covered St-dev. He sent an illusory St to Rvaaand Rvaa took that illusory St.

The fire-god took the real St, kept Her with Prvat Dev andgave a my-St, illusory St to Rvaa. Thus Rvaa took theillusory St.

After Rma came to Lanka, killed Rvaa, and rescued St,He asked St to enter into the fire. Thus when that illusory Stentered into the fire, then the fire-god Agni delivered the realSt to Rma. This is a fact.

When Mahprabhu heard this, He became very happy, and atthat time He remembered Rmadsa Vipra who had developedthe desire to commit suicide. Mahprabhu wrote down the versefrom the Krma Pura, and when He went back to see RmadsaVipra He showed him this verse,

stayrdhito vahni chy-stm ajjanatt jahra daa-grva st vahni-pura gat

park-samaye vahni chy-st vivea svahni st samnya tat-purastd annayat

(Caitanya-caritmta Madhya-ll 9 211-212)

That means that when Rvaa came, St took shelter ofAgnideva. Then Agnideva made a chy-St, an illusory St or

a shadow of the real St. He delivered that chySt to the ten-headed Rvaa. Rvaa took Her illusory form, but the real Ststayed in Bhandhipra with the fire-god. Then when Rmacandrakilled Rvaa and rescued St, He asked that chy St toenter the fire. When that chySt entered the fire, Agnidevadelivered the real St to Rmacandra. This is the meaning ofthat verse. Therefore Mahprabhu told the brhmaa, You see,

this is siddhta. It is stated in stra.


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vipra kahe,tumi skt r-raghunandana

sannysra vee more dil daraana(Caitanya-caritmta Madhya-ll 9 214)

When that vipra saw the verse, he became very happy. Heclasped the two lotus feet of Mahprabhu and started crying andsaid, You are that Raghunth, Rmacandra, and You gave medaranain the form of a sannys. The viprasaw so much humility

in Mahprabhu and invited Him again to his house, but this timehe cooked many nice palatable dishes for Him. Mahprabhu wasvery pleased, showered His mercy on that brhmaaand continuedto Tmrapar.

Understand the Activities of the Lord in Siddhnta

This is all described in the Caitanya-caritmta. You will findthere how Mahprabhu met so many rma-bhaktas, devotees ofLord Rma, and how some of them were converted into ka-bhaktas. They were previously chanting rma-nma and then,by Mahprabhus influence, began to chant ka-nma, andHe cleared the misconceptions of siddhnta that some of thosebhaktas had. That is Mahprabhus mercy; their misconceptions

were cleared, and they understood real siddhnta.As long as your misconceptions are not cleared, you have not

understood the real siddhnta, and you cannot go back home, backto Godhead. Therefore in rmad Bhagavad-gtKa has said,

janma karma ca me divyameva yo vetti tattvata


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tyaktv deha punar janmanaiti mm eti so rjuna

(Bhagavad-gt 4.9)

My birth, My activities are not material. It is divya,transcendental. One who knows it in tattva, who knows it insiddhnta, tattva, after quitting this body, hell definitely come toMe; there will be no rebirth. That means that he will never comedown here again to this material world and take another birth. He

must go back home, back to Godhead.This is the goal of human life. One should understand theactivities of the Lord in siddhnta, in tattva. So there should be nomisconception of siddhnta. There are four types of anarthasandone of the anarthasis tattva-bhrama, misconception of tattva. Aslong as that misconception is there you are not free from anarthas.It is by the mercy of Mahprabhu, sdhu-guru and Ka thatanarthaswill be dispelled. Mahprabhu showered His mercy on somany souls and dispelled such misconceptions. There are so manyinstances. Thus one who understands this, will understand thatthere is no difference between Rma and Ka.

Come to the Fold of Gaurga

advaitam acyutam andim ananta-rpamdya pura-purua nava-yauvana ca(Brahma-sahit 5.33)

TheBrahma-sahit states that the Lord is acyuta, infallible;andi, without beginning; ananta-rpa, has unlimited forms, andHe is always fresher and fresher, and newer and newer. Yes, that

is what the Supreme Lord is. If a devotee is interested in seeing a


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certain form, then the Lord manifests that form.You will also find that there are many rma-bhaktasingaura-

ll. The dear most devotee of Lord Rma, Hanumnj is there inthe form of Murri Gupta. Thus there is no harm for those who arerma-bhaktasto come into the fold of Gaura. They should come,because Gaura gives ka-prema. No one else gives thispremaandno one can achieve the supreme perfection of life unless he comesto the fold of Gaurga.

Daily Associate with Tattva-cryas

acaitanyam-ida viva yadi caitanyam-varamna vidu sarva-stra-j hyapi bhrmyanti te jan

(Caitanya-candrmta, Text 37)

It is stated that as long as one cannot understand that Caitanya

is the Supreme Lord, although he might be a great scholar orpaita, still he cannot be delivered from the cycle of birth anddeath. This is siddhnta. Therefore the word nitya (always) isstated; you should daily have the association of those who aretattva-cryas, who are very conversant in tattva, caitanya bhakta-gaera nitya kara saga. Those who are dear devotees of Caitanya,know the siddhntasvery well.

caitanyera bhakta-gaera nitya kara sagatabeta jnib siddhnta-samudra-taraga(Caitanya-caritmta Antya-ll5.132)

If you associate with dear devotees of Caitanya, those whoknow, and are well conversant with the tattva-siddhnta, then all

misconceptions of siddhnta on tattvawill be dispelled. You will


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understand it clearly, otherwise you cannot.Thank you very much.

maryda-puruottama rmacandra ki jay!maryda-puruottama rmacandra virbhva tithi ki jay!

samaveta bhakta vrnda ki jay !gaur premnandi ! haribol !


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