Transcription made by Shrishthi Mataji and Nidhi Mataji
om ajnana-timirandhasya jnananjana-salakaya cakshur unmilitam yena tasmai sri-gurave namah sri-caitanya-mano-’bhishtam sthapitam yena bhu-tale svayam rupah kada mahyam dadati sva-padantikam vande ‘ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaishnavams ca sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa jivam sadvaitam savadhutam parijana-sahitam Kṛṣṇa-caitanya-devam sri-radha-Kṛṣṇa-padan saha-gana-lalita- sri-visakhanvitams ca
he Kṛṣṇa karuna-sindho dina-bandho jagat-pate gopesa gopika-kanta radha-kanta namo ’stu te tapta-kancana-gaurangi radhe vrindavanesvari vrishabhanu-sute devi pranamami hari-priye vancha-kalpatarubhyas ca kripa-sindhubhya eva ca patitanam pavanebhyo vaishnavebhyo namo namah namo maha-vadanyaya Kṛṣṇa-prema-pradaya te Kṛṣṇaya Kṛṣṇa-caitanya-namne gaura-tvishe namah
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ na caitanyāt krṣṇāj jagati para-tattvaṁ param iha [CC Ādi 1.3]
rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam [CC Ādi 1.5]
cirād adattaṁ nija-gupta-vittaṁ sva-prema-nāmāmṛtam aty-udāraḥ ā-pāmaraṁ yo vitatāra gauraḥ kṛṣṇo janebhyas tam ahaṁ prapadye [CC Madhya 23.1]
gauraḥ sac-caritāmṛtāmṛta-nidhir gaurama sadaiva stuve gaureṇa prathitaṁ rahasya-bhajanaṁ gaurāya sarvaṁ dade gaurād asti kṛpālur atra na paro gaurasya bhṛtyo 'bhavam gaure gauravam ācarāmi bhagavan gaura prabho rakṣa mām
mādhuryaugha-madhu-sravad-vadana-hemāmbhoja-netrotsavāḥ kāruṇyāmṛta-nirjharā nirupadhi-prauḍha-pratāpācalāḥ mattāmbhodara-dhairya-nirjayi-lasat-kampa-sampad-valī- devo naḥ kula-daivatam vijayatāṁ caitanya-kṛṣṇa-hariḥ [Śrī Caitanya-candrāmṛta (Verse 132)]
ājānu-lambita-bhujau kanakāvadātau saṅkīrtanaika-pitarau kamalāyatākṣau viśvambharau dvija-varau yuga-dharma-pālau vande jagat-priya-karau karuṇāvatārau [Śrī Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter 1, Verse 1]
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ CC Ādi 1.4
sri-Kṛṣṇa-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrinda Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
śrī kṛṣṇa caitanya deva, rati mati tāre seva, prema kalpataru dātā vraja rāja nandana, rādhikāra prāṇa dhana, aparūpa ei saba kathā navadvīpe avatāra, rādhā bhāva ańgīkāra, bhāva kānti ańgera bhūṣaṇa tina vāñchā abhilāṣī, śacī garbhe parakāśi, sańge saba pariṣada gaṇa gaurahari avatari, premera bādara kori, sādhilā manera nija kāja rādhikāra prāṇapati, ki bhāve kāndaye niti, ihā bujhe bhakata samāja
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
uttama adhama, kichu nā bāchila, yāciyā dileka kola kahe premānande, emana gaurāńge, antare dhariyā dola bhaja gaurāńga kaha gaurāńga laha gaurāńgera nāma re je jan gaurāńga bhaje, sei (hoy) āmāra prāṇa re
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
yasevya-pādam bhaktirlābdhyā premāvidātum paramā pumārtho tasmai jagan maṅgala caitanya candra namo namaste [Śrī Caitanya-candrāmṛta Verse 9]
ānanda-līlā-maya-vigrahāya hemābha-divyac-chavi-sundarāya tasmai mahā-prema-rasa-pradāya caitanya-candrāya namo namaste [Śrī Caitanya-candrāmṛta Verse 11]
yan nāptaṁ karma-niṣṭhair na ca samadhigatam yat tapo-dhyāna-yogair vairāgyais tyāga-tattva-stutibhir api na yat tarkitaṁ cāpi kaiścit | govinda-prema-bhājām api na ca kalitaṁ yad-rahasyaṁ svayaṁ tan- nāmnaiva prādurāsīd avatārati pare yatra taṁ naumi gauram [Śrī Caitanya-candrāmṛta Verse 7]
karma-niṣṭhā-tapa-dhyāna-sthāna-yogarī imbā vairāgya-sthava karma-tyāgarī govinda-prema-sādhi-mānukarjuna, gaura-patra vatāra-tila taha jauṁ gaura-taṅgaṅgara-udairī, kevala nāma-reṣe prema-prakāśita-halā se gaura-taṅgaṅgara-upanāmi-bhakti.
Sri caitanya candra namo namaste, Sri caitanya candra namo namaste Sri caitanya candra namo namaste
Chaitanya Charitamrta, Adi leela, navama adhyaya taṁ śrīmat-kṛṣṇa-caitanya- devaṁ vande jagad-gurum yasyānukampayā śvāpi mahābdhiṁ santaret sukham [CC Ādi 9.1]
emana gaurāńga vinā nāhi āra hena avatāra, ha’be ki ha’yeche, hena prema-paracāra
duramati ati, patita pāṣaṇḍī, prāṇe nā mārila kā’re harināma diyā, hṛdaya śodhila, yāci giyā ghare ghare
bhava-viriñcira, vāñchita je prema, jagate phelila ḍhāli’ kāńgāle pāiyā, khāila nāciyā, bājāiyā karatāli
hāsiyā kādiyā, preme gaḍāgaḍi, pulake vyāpila ańga caṇḍāle-brāhmaṇe, kare kolākuli, kabe vā chila e rańga
ḍākiyā-hākiyā, khola-karatāle, gāiyā-dhāiyā phire dekhiyā śamana, tarāsa pāiyā, kapāṭa hānila dvāre
e tina bhuvana, ānande bharila, uṭhila mańgala sora kahe premānanda, emana gaurāńge, rati nā janmila mora
uttama adhama, kichu nā bāchila, yāciyā dileka kola kahe premānande, emana gaurāńge, antare dhariyā dola bhaja gaurāńga kaha gaurāńga laha gaurāńgera nāma re je jan gaurāńga bhaje, sei (hoy) āmāra prāṇa re
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
cirād adattaṁ nija-gupta-vittaṁ sva-prema-nāmāmṛtam aty-udāraḥ ā-pāmaraṁ yo vitatāra gauraḥ kṛṣṇo janebhyas tam ahaṁ prapadye [CC Madhya 23.1]
Prema dhanswarupa madhdurya bhuvi previlaya Ananda maya lela vigraha rasa raj mahabhutanga prema purushottama sri sri Gaurāṅga ra mukaaru udgina hari Kṛṣṇa rama parama nama hetu ta kaha Apoorva athiritka madhurdya vimandata hoi bharir gata, rasa raja swayam sri Kṛṣṇa nija vaca dhir purti svaroopa
“prema-dhana vinā vyartha daridra jīvana ‘dāsa’ kari’ vetana more deha prema-dhana”
Beg Mercy, Prema purushottama Gaurāṅga, He is wonderfully merciful. adbhuta-kāruṇya, adbhuta-vadānya, wonderfully merciful, wonderfully munificent, wonderfully magnanimous. Beg mercy; [o]therwise, [h]ow can one understand Him? His wonderful leelas are Nectarine pastimes. Like an unlimited ocean. Can you? Without His mercy? Right. Kaviraj Gosvāmī says these things, “Let me offer my respectful obeisances unto the spiritual master of the entire world, Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a dog can swim across a great ocean”. “I am like a dog, even lower than that,” Kaviraj Gosvāmī says. “I am like a dog, even lower than that,” he thinks.
Srila Prabhupada saying; Similarly, the author of Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, placing himself in a helpless condition, helpless condition states that he has no personal power, but by the desire of Lord Caitanya, expressed through the Vaiṣṇavas and the Madana-mohana vigraha, it is possible for him to cross a transcendental ocean to present Śrī Caitanya-caritāmṛta without mercy. It will be possible that when strength or power qualification.
But Mahāprabhu is so wonderfully merciful. He never discriminate[s] whether he is eligible or qualified to get it or not. Never discriminates indiscriminately. Yes. brahmār durlabha prema sabākāre jāce,patita pāmara nāhi bāche. This prema Kṛṣṇa prema He gives freely. Even it is very difficult on the part of Brahma to get brahmār durlabha. Not easy in the path of Brahma to get such Prema nigūḍha. Very confidential. Rarely such prema He gives,
cirād adattaṁ nija-gupta-vittaṁ sva-prema-nāmāmṛtam aty-udāraḥ ā-pāmaraṁ yo vitatāra gauraḥ kṛṣṇo janebhyas tam ahaṁ prapadye
I pay my obeisances to that Gaura Kṛṣṇa, who freely gives this prema, nama prema, prema through chanting Holy name Names. nāmnaiva prādurāsīd avatārati pare yatra taṁ naumi gauram Prabodhānanda Sarasvatīpāda says in Śrī Caitanya-candrāmṛta. I pay my obeisance to that Gaura by the advent of—[by] His advent—such, uh, rarely achieved prema, Kṛṣṇa-prema. That's difficult. That is difficult on the part of Brahma to get, most confidential thing, Manifested chanting Hare Kṛṣṇa Mahamantra. Nāmnaiva prādurāsīd—[the] Name; [the] chief result of chanting the Hare Kṛṣṇa mantra is Kṛṣṇa-prema. putra-pati jīva pāi, kṛṣṇa-prema-dhana. Yes. And Mahāvadānyāya avatāra prema puruṣottama Gaurāṅga. [To] all of us—this prema He gives [to] one and all without discrimination. [He] never discriminate[s] whether he is eligible or not, qualified or not qualified. Hmm.
jayati jayati devaḥ kṛṣṇa-caitanya-candro jayati jayati kīrtis tasya nityā pavitrā jayati jayati bhṛtyās tasya viśveśa-mūrter jayati jayati nṛtyaṁ tasya sarva-priyāṇām [CB Ādi-khaṇḍa 1.5]
Let Him be glorified. kṛṣṇa-caitanya-candra. His fame [is] eternal[ly] pure, and He is jayati nṛtyaṁ—He is dancing, chanting, sarva-priyāṇām. So He is chanting, dancing, and [is] dear to everybody. What He gives? Prema. Kṛṣṇa Prema through Prema nāma-saṅkīrtana. He gives this prema. [H]ow He gives [it is] through Prema-nāma-saṅkīrtana. Prema-nāma-saṅkīrtan, do you understand this? Prema-nāma—you should understand that [prema] is an adjective to name. Not mere name, Prema-nāma. Do you understand my language? faulty language. Try to understand. Not mere nama. It is Prema-nāma Saṅkīrtana. Do you understand me? This adjective to the word “nāma” means— It is not mere nama. Do you understand Nama? Name, holy name. That is an adjective to it. That is Prema-nāma. Prema is adjective to Nama. This Prema-nāma Saṅkīrtana. Caitanya's nama Saṅkīrtana is Prema-nāma Saṅkīrtana. Loving with love. Name with love. That Saṅkīrtana.
So that Saṅkīrtana gives Kṛṣṇa prema, offers us Kṛṣṇa Prema to one and all, indiscriminately. And that prema is Goloka gupta vīta.
golokera prema-dhana, hari-nāma-sańkīrtana, rati nā janmilo kene tāy
It is not available here in this material world. Is it available here? Is golokera prema-dhana. This prema is available in goloka, invaluable asset. That Mahāprabhu brought here. Gaura-Nitai [came] here and [are] offering [it]. Ah. That is His most munificent lila, Mahāvadānyāya -lila. This is Mahāvadānyāya Lila. No avatāra has done so. Even Kṛṣṇa has not done so.
When Kṛṣṇa comes in form of Sri Caitanya Mahāprabhu, He gives us prema, freely to one and all. He Himself, He Himself relishes the amṛta. Nectar coming out from that Prema nama chanting and also distributes to one and all. One and all indiscriminately. That is His Mahāvadānyāya -lila. That's the most munificent. First time that song we are singing,
emana gaurāńga vinā nāhi āra hena avatāra, ha’be ki ha’yeche, hena prema-paracāra avatāra-sāra, gorā-avatāra.
Innumerable incarnations are there. avatārā hy asaṅkhyeyā hareḥ sattva-nidher dvijāḥ [ŚB 1.3.26]. Lord Hari has innumerable incarnations. avatāra-sāra, gorā-avatāra. But Gaura Avatāra, Gaurāṅga Avatāra, the most wonderful avatar and best of all avatars because He is most munificent incarnation offers Kṛṣṇa prema freely, indiscriminately. No avatāra does so. hena avatāra, ha’be ki ha’yeche, hena prema-paracāra. Is there any such avatar or in future any such avatar will be there?
Devotee: saba avatāra-sāra śiromaṇi.
Gour Govind Swami: saba avatāra-sāra śiromaṇi. In [the] festival of all the avatars, is there any like Gaurāṅga Avatāra?
duramati ati, patita pāṣaṇḍī, prāṇe nā mārila kā’re harināma diyā, hṛdaya śodhila, yāci giyā ghare ghare
In Gaurāṅga Avatar He doesn't kill anybody, never cuts throat of anybody. In all avatāras, the Lord kills the demons. duramati ati, patita pāṣaṇḍī. These crimes, demons, rascals, they are killed. But in this avatar, Mahāprabhu doesn't kill anybody, never hurts them. Harināma diyā, hṛdaya śodhila, yāci giyā ghare ghare. Going to every doorstep, He is giving Hari-nāma, kill[ing] the demoniac [tendency] in the heart, and turn[ing] them into devotees. dīna-hīna jata chilo, hari-nāme uddhārilo,tāra śākṣī jagāi mādhāi. Most degraded, most sinful persons, most rascals, miscreants, greatest demons, All are delivered, giving them Hari-nāma.
Example is jagāi mādhāi. Only by giving Hari-nāma, they are delivered. This is the example. Not only delivered, completely transformed them, demons are transformed into devotees, great devotees. Great devotees. Jagāi [and] Mādhāi became great sādhu[s], great sādhu[s], great sādhu[s]. He is Jagadananda Madhavananda , Jagadananda Brahmachari Madhavananda Brahmachari. To become brahmachari is selfless. Jagadananda Brahmachari Madhavananda Brahmachari. Great sādhu[s] they became [themselves]. Such mercy you see wonderful.
harināma diyā, hṛdaya śodhila, yāci giyā ghare ghare bhava-viriñcira, vāñchita je prema, jagate phelila ḍhāli’
Even Brahma and Śiva, they cannot get. They cannot get such prema because it is difficult on their part to get. But in Gaurāṅga Avatar, Mahāprabhu freely gave. [He] freely gave such prema, [with] no discrimination. So when this Mahāprabhu came, Brahma came, Śiva came. They thought, this is a golden opportunity for us to get such prema. Otherwise, we cannot get it.
caitanyāvatāre kṛṣṇa-preme lubdha hañā brahma-śiva-sanakādi pṛthivīte janmiyā kṛṣṇa-nāma lañā nāce, prema-vanyāya bhāse nārada-prahlādādi āse manuṣya-prakāśe lakṣmī-ādi kari’ kṛṣṇa-preme lubdha hañā nāma-prema āsvādilā manuṣye janmiyā anyera kā kathā, āpane vrajendra-nandana avatari’ karena prema-rasa āsvādana māyā-dāsī ‘prema’ māge, — ithe ki vismaya? ‘sādhu-kṛpā’-‘nāma’ vinā ‘prema’ nā janmaya caitanya-gosāñira līlāra ei ta’ svabhāva tribhuvana nāce, gāya, pāñā prema-bhāva kṛṣṇa-ādi, āra yata sthāvara-jaṅgame kṛṣṇa-preme matta kare kṛṣṇa-saṅkīrtane [CC Antya 3.262 - 268]
bāhu tuli' hari bali' prema-dṛṣṭye cāya kariyā kalmaṣa nāśa premete bhāsāya [CC Ādi 3.64]
hena prema śrī-caitanya dilā yathā tathā jagāi mādhāi paryanta--anyera kā katha svatantra īśvara prema-nigūḍha-bhāṇdāra bilāila yāre tāre, nā kaila vicāra [CC Ādi 8.20 - 21]
This is Mahāvadānyā lila. This is His wonderful pastime. How merciful He is, how He is offering this, uh, most confidential prema, vraja prema, to one and all without discrimination. When Mahāprabhu appeared and distributed such prema freely, Brahma came, Śiva came, Sanakādi came to this material world, they were all born in human form, came in human form. Because this is now golden opportunity to now get prema. Otherwise we cannot get. We cannot get. They all got. Brahma got. Śiva got. Sanakādi got. Kṛṣṇa Nama, they all chanted, got that prema. All of them [have] become completely inundated in that flood of prema. Flood. Inundation of prema.
Nārada came, Prahlāda came in form of human beings. Lakṣmī came also, because [for] the people here, such prema [is given]. Many, many years, hundreds, hundreds of years, Lakṣmī, underwent such severe austerities and penance. How to get such prema? [She] couldn't. But now opportunity is here. Mahāprabhu is giving freely. Let us… Mahārāj, Kṛṣṇa Himself tastes that prema. We taste that prema also. Premanama. nāma-prema āsvādilā. māyā-dāsī ‘prema’ māge. Even Maya came and gets prema. Maya also gets prema. Maya came and got prema.
What wonderful, you see ‘sādhu-kṛpā’-‘nāma’ vinā ‘prema’ nā janmaya. Without the mercy of such sādhu, which completely absorbed, completely- sunk, drowned in that ocean of prema. Without the mercy of such sādhus, and without the mercy of Nam, Holy Name, one cannot get prema. [One] cannot. Though we say this, there is no difference between Nāma and Nāmī. abhinnatvān nāma-nāminoḥ [CC Madhya 17.133] But there is no difference. Kṛṣṇa Nam and Kṛṣṇa Himself. jei nāma sei kṛṣṇa — eka tattva haya. Kṛṣṇa and Nam are one. But name is more merciful than Kṛṣṇa.
Devotee: Bacchavaca.
Speaker 5: Bacchavaca. Yes. Name is more merciful than Kṛṣṇa. Though there is no difference. This is what sashtra say, sādhu-kṛpā’-‘nāma’ vinā ‘prema’ nā janmaya, Without the mercy of such sādhu, which completely, sunk in that ocean of Nam prema, and without mercy of Holy Name, nobody can get such prema.
This is Mahāvadānyā lila. This is wonderful pastime of His lila, prema-giving lila. Lord Chaitanya Mahāprabhu. tribhuvana nāce, gāya, pāñā prema-bhāva.[ CC Antya 3.267] Three planetary systems. All three planetary systems got such prema, they chanted and danced with prema. buddhaḥ, nāstikaḥ, madhyapaḥ, māyāvādī, jñānī, karmī, yogī, tapasvī, pāṣaṇḍī, vividha-vidharmī. all of them got such mercy. They gave up- they gave up their own dharma and got such prema. Chanted the Holy Name of Kṛṣṇa and danced, all. Buddhaḥ, nāstikaḥ, atheists, madyapaḥ, drunkards, māyāvādīs, jñānīs, karmīs, yogīs, tapasvīs, pāṣaṇḍīs. All, all got prema and all danced in the ecstasy. You see? Such is the lila, wonderful lila, prema-giving lila of Mahāprabhu.
You see the form of Mahāprabhu, how He looks? How He looks? Bāhu tuli’—raising [His] hands.
bāhu tuli' hari bali' prema-dṛṣṭye cāya kariyā kalmaṣa nāśa premete bhāsāya
bāhu tuli', raising His arms. hari bali' prema-dṛṣṭye, chanting Hari, shedding tears by uttering name of Hari. Glances His merciful look. He casts His merciful look. Raising His hands [and] arms, uttering [the] name of Hari, Kṛṣṇa... Becoming ecstatic, chanting the holy name, and casts His merciful look. Thereby, [by] that look, He completely destroys all material contamination, sinful reactions and gives prema, and makes everyone inundate in that ocean of prema.
And so if you... in this form, if you put peacock feather on His head, what will happen? Bolo Mahārāj. Tell me. You disturb; you disturb His mood. Don't disturb Gaurāṅga's mood. It is very painful to Him, very painful. bāhu tuli' hari bali' prema-dṛṣṭye cāya, How He looks, how He looks, you see. How He is casting His merciful look, bāhu tuli' hari bali' prema-dṛṣṭye cāya, His merciful look causes such pleasure. With that merciful look, He destroys all our sinful reactions. kariyā kalmaṣa nāśa premete bhāsāya. And [by His] merciful look, He destroys all our sinful reactions. kariyā kalmaṣa nāśa premete bhāsāya, and makes one inundate in that ocean of prema, prema-variṇta. Inundation. So...
hena prema śrī-caitanya dilā yathā tathā jagāi mādhāi paryanta--anyera kā katha
He gives such prema indiscriminately everywhere. Everyone, even... what to speak of others? Even jagāi, mādhāi, such most sinful person, rascal. They got, they got. What to speak of others? Such is the munificent incarnation, prema giving līlā. It's prema giving līlā that he's saying.
bhava-viriñcira, vāñchita je prema, jagate phelila ḍhāli’ kāńgāle pāiyā, khāila nāciyā, bājāiyā karatāl
bhava-viriñcira durlabha, It is difficult on the part of Śiva and Brahma to get such prema, but Mahāprabhu gave everybody prema freely He distributed, all got it. Tasted it and drank such nectar. Ate it. And with prema dancing, clapping their hands.
hāsiyā kādiyā, preme gaḍāgaḍi, pulake vyāpila ańga caṇḍāle-brāhmaṇe, kare kolākuli, kabe vā chila e rańga
They became so ecstatic with prema. Sometimes they laugh, sometimes they cry, sometimes they roll on the ground. Sometimes they embrace each other, the brāhmaṇas and candālas. Brāhmaṇa embraces candāla, cândāla embraces brāhmaṇa. Has anybody seen such pastime? Was there such pastime in the past or will be in future? Such. kabe vā chila e rańga, You, see?
ḍākiyā-hākiyā, khola-karatāle, gāiyā-dhāiyā phire dekhiyā śamana, tarāsa pāiyā, kapāṭa hānila dvāre
Inundation of prema. Calling, running, dancing, playing, khola-karatāle Seeing such, Wonderful pastime, free distribution of prema, Yamarāj became afraid. Oh, they are saying Yamarāj became fainted. Yamarāj fell, fainted. Oh. (laughing) He lost consciousness. Oh. He became fainted. "Oh, my activity is no more there." (laughing) "Nobody is now coming to my abode."(laughs) He became fainted. He became afraid, you, see? He shut his door now. kapāṭa hānila dvāre, he could not open the door, it is closed, nobody will come to him.
Now, redistribution of prema. Now [by] Nitāi-Gaurāṅga’s merciful look, all [pāpīs] are delivered. Not only delivered, they get prema, which is very rare, part of Brahma and Śiva, you see. So why you will come, “Nobody will come to my door, my abode,” so he closed the door. Finished, [the] door is closed. Ah! kapāṭa hānila dvāre,
e tina bhuvana, ānande bharila, uṭhila mańgala sora kahe premānanda, emana gaurāńge, rati nā janmila mora
Three planetary systems. Tri bhuvan. The three planetary systems, it's prema, this prema-vanyāya. Inundation of prema. It is prema. tri bhuvan. tri bhuvan. danced in ecstasy. Premānandas kahe? I am such a rascal. durdaivam īdṛśam ihājani nānurāgaḥ I'm such a rascal. I cannot develop attraction to Such Gaurāṅga, uh, such a rascal I am. Isn't it?
uttama adhama, kichu nā bāchila, yāciyā dileka kola kahe premānande, emana gaurāńge, antare dhariyā dola
That we are singing. He never discriminated whether uttama or adham. He embraces everybody. Isn't it? That drama was there. He embraced Jagai and Madhai. "Please come. Please come." He embraced. Jagai and Madhai. Such wonderfully munificent incarnation. Magnanimous, merciful incarnation. yāciyā dileka kola, kahe premānande, emana gaurāńge, antare dhariyā dola, Then Premananda Das says, now you chant this.
bhaja gaurāńga kaha gaurāńga laha gaurāńgera nāma re je jan gaurāńga bhaje, sei (hoy) āmāra prāṇa re
Premananda Das says now, bhaja gaurāńga. “Do the bhajan of Gaurāṅga. Utter name of Gaurāṅga. One who does so is My dear life. His life is as dear as My prana, My life force." sei (hoy) āmāra prāṇa re. Because Gaurāṅga Mahāprabhu said it. Most munificent incarnation, gives freely this Kṛṣṇa-prema. Hmm.
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me [Śikṣāṣṭakam Verse 7]
Śikṣāṣṭakam, Mahāprabhu has said it. This is the feeling pangs of separation from Kṛṣṇa. That is the topmost path. Viraha-bhāva is the topmost path. In the sakhyera prema. sakhyera prema, topmost bhav,
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me
This is the internal, internal symptom of prema. One who has really gotten prema, this internal symptom. There's two types of symptom, external symptom, internal symptom. External symptom and internal symptom. What is external?
nayanaṁ galad-aśru-dhārayā vadanaṁ gadgada-ruddhayā girā pulakair nicitaṁ vapuḥ kadā tava nāma-grahaṇe bhaviṣyati [Śikṣāṣṭakam Verse 6]
Śikṣāṣṭakam. When by chanting your name, O Lord, the tears will roll down from my eyes nayanaṁ galad-aśru-dhārayā vadanaṁ gadgada-ruddhayā girā My voice will choke up. Ja, ja, ja, ja, go, go, go, go, go, go, ja, ja, ja, ja, go, go, go. Mahāprabhu couldn't utter the word Jagannātha. He saw Jagannātha in Ratha, He got such ecstatic, ja, ja, ja, ja, ja, ja, go, go, go, go, go, go, go, ja, ja, ja, ja, ja, ja, go, go, go, go, go. Voice is choked up. Cannot utter, He says, galad-aśru. voice will choke up in ecstasy, galad-aśru-dhārayā, pulakair nicitaṁ My whole body will be ecstatic. The hairs on my body will be [standing] erect—[romāñca]. When by chanting Your Holy, Holy Name, oh Lord. Also symptoms will manifest in my life. This external symptom of prema, bahir-lakṣaṇa. Antar-lakṣaṇa, this,
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me
This internal, this internal symptom. This is external. That is external. Internal symptom. In your heart you will feel such, the whole world seems to be empty without Kṛṣṇa. śūnyāyitaṁ jagat sarvaṁ. yugāyitaṁ nimeṣeṇa. Even a moment, nimeṣa seems to be a one yuga. This is the feeling pangs of separation, viraheṇa cakṣuṣā prāvṛṣāyitam, always like torrential rains, tears are rolling down the eyes. This is internal symptom, internal. Internal.
govinda-virahe śūnya ha-ila tribhuvana tuṣānale poḍe, — yena nā yāya jīvana [CC Antya 20.41]
And such heat is produced, heat viraha-tāpa. This viraha—[which] means pangs of separation—is a tāpa, a heat that is produced. tuṣānale poḍe, — yena nā yāya jīvana, it is not blazing fire. No, not blazing. If the fire is blazing, just within a few minutes or a few seconds, all things will burn to ashes, finished. But such heat is there, such fire is produced, this viraha-tāpa, fire of separation, heat. Produced from feeling the pangs of separation for Kṛṣṇa. It's not blazing.
tuṣānale, what he's saying. If you put fire into husk, certain fires with the husk, it will never, never burn, blaze, blaze, little by little, little, little, little, little, little going on. Not complete burning and not completely finishing into ashes. Similarly, my life is like that burning is so acute and so burning is so... The light is not getting out, not completely burnt and into ashes, but such burning is there inside. That is internal symptom. Internal symptom. This is prema-lakṣaṇa, internal symptom of prema.
So those who have received Mahāprabhu's mercy [in this] nāma-prema-vitaraṇa-līlā... [The] pastime of distributing nāma-prema to anyone at all—[one who receives it] is so fortunate enough to get such prema. Hmm, get such prema. Those who are dear devotees, gaura-priya-jana, dear devotees of Gaurānga, they do bhajan in this vipralambhāvā. Mahāprabhu's bhajan, here vipralambhāvā. Feeling the pangs of separation, while we do bhajan. Hmm. Mahāprabhu's guru, Īśvara Purī—they [are] all crying, feeling pangs of separation for Kṛṣṇa.
yoga-śruty-upapatti-nirjana-vana-dhyānādhva-sambhāvita- svārājyaṃ pratipadya nirbhayam amī muktā bhavantu dvijāḥ asmākaṃ tu kadamba-kuñja-kuhara-pronmīlad-indīvara- śreṇī-śyāmala-dhāma-nāma juṣatāṃ janmāstu lakṣāvadhi [Padyāvalī Verse18]
Padyāvalī, Rupa Gosvāmī has said like this. Those who are mystic yogis, let them do their aṣṭāṅga-yoga. And those who are on this Vedic boundaries, let them be engaged in their Vedic study. Let them go to solitary places of trees. Let them do meditation or let them go and visit many, many holy places, places of pilgrimage. Let them do whatever they want. If they, by direct performing such sādhana, if they will become liberated, let them become, be liberated. Let them be liberated.
But oh, dear heart don't want such thing. I want... I am the servitor or servant of that Śyāmsundara. Who has arisen there in that kuñja like a blue lotus. Śyāmā-indīvara, blue lotus. I am servant of that Śyāmsundara, I am servant of the name of that Śyāmsundara, nāmar-sevaka. I am only one person. If thousands, lakhs [and] lakhs of life [will come and go]... again, if I will be born here lakhs and lakhs of times... Still, I want only this thing, to be the servant of that Śyāmsundara, the servant of His Holy Name only. I don't want anything. I only want that. They are always in pangs of separation inside. Pangs, pangs of separation from Kṛṣṇa, that Śyāmsundara, inside. So, they never aspired for dharma-artha-kāma and mokṣa.
ekamatra jivanaraksho 'suni kṛṣṇa-katha kṛṣṇa-nama, kṛṣṇa-katha kṛṣṇa-nama, That is the only medicine for me to... For my survival. kṛṣṇa-katha and kṛṣṇa-nama. That is the only healing medicine for me. tava kathāmṛtaṁ tapta-jīvanaṁ [CC Madhya 14.13]. Feeling such heat, heat of separation, the jīvanaṁ, life is heated. But Your katha and Nectarian katha, Your nectarean Holy Name. Ah? A soothing balm to my heart, to such life which is always feeling pangs of separation. From Kṛṣṇa. tapta-jīvanaṁ. That is like soothing balm, nothing else.
And Mahāprabhu gives such prema, such prema. In this material world, all are running after this material enjoyment, never caring for their lifespan, how it is getting shorter and shorter, day after day, month after month. Ah? Year after year, they're going closer, closer, closer to the death. Still, they don't cease from such material enjoyment. Ah? Still, they are not satisfied, not satiated. They cannot understand what is the reaction of their karma, what is awaiting them. But those devotees, dear devotees of Caitanya Mahāprabhu or Gaurāṅga—[look at] how they spent their days. These people spend their days running after this materialist enjoyment. Day after day, week after week, month after month, years after years. But such devotees, they spend their days feeling pangs of separation from Kṛṣṇa. This is their life. They say,
gataḥ yāmaḥ gatau yāmau gata-yāmā gataṁ-dinam hā hanta kiṁ kariṣyāmi na paśyāmi harer mukham [Śrī Śrī Prapanna-Jīvanāmṛtam 8.27-28]
Alas, one prahara means three hours. Whole day, 24 hours divided into eight, eight praharas. One prahara, yamans, one prahara, three hours, gone. Alas, two praharas [have] gone, six hours gone. Alas, [six] prahara[s] [have] gone, eighteen hours gone. Alas, whole day, twenty-four hours. Whole day is gone now. What shall I do? Still, I [am not] able to see that beautiful lotus-like face of that Govinda. This is their feelings. This is their feeling. It's internal feeling. It's only internal. And Mādhavendra Purī pada also.
ayi dīna-dayārdra nātha he mathurā-nātha kadāvalokyase hṛdayaṁ tvad-aloka-kātaraṁ dayita bhrāmyati kiṁ karomy aham [CC Madhya 4.197/ CC Antya 8.34]
Hey, dīna-dayārdra nātha, You are the master husband of such persons who are dīna. Dīna-bandhu. You are Dīna-bandhu. You are friend of such persons, dīna. Do you understand dīna? What is that? Who is devoid of everything here in this material world. Nothing, he has nothing. He is dīna. And You are friend of such person, Dīna-bandhu, dīna-dayārdra nātha. he mathurā-nātha. Because Kṛṣṇa went to Mathura, leaving Gokula vrajabhumi. So, he said, he mathurā-nātha. Oh, Lord of Mathura."
ayi dīna-dayārdra nātha he, mathurā-nātha kadāvalokyase, when shall I have a darshan of You? See you? hṛdayaṁ tvad-aloka-kātaraṁ, dayita bhrāmyati kiṁ karomy aham, My heart. I am feeling so much pain in my heart. Feeling pangs of separation from You. I cannot see you. What shall I do? dayita O my husband most beloved lover of beloved dayita What shall I do now? What shall I do now? Crying and saying. This is how Mahānta-guruvarga How they do their bhajan in such feeling. Raghunātha das Gosvāmī also.
āśāika-tantum avalambya vilambamānā rakṣāmi jīvam avadhir niyato yadi syāt no ced vidhiḥ sakala-loka-hitaika-kārī yat kālakūṭam asṛjat tad idaṁ kim artham [Padyāvalī Verse 335]
Raghunātha das Gosvāmī says he underwent separation from Kṛṣṇa. So, what should be? But still, one ray of hope is there. What is that? If all says eternal fire. Eternal fire. Unlimited fire. Ananta-kāla. Nobody can find out its last limit. Last limit. Where is last limit? Nobody can find out. All right, still, I hope, if there is some limit to this fire, it is Ananta, it's unlimited. Limitless. Still it's unlimited there. It's all right. Very good.
If it is delayed to come that limit, such unlimited, but still there is such limit, and it is coming, it's coming, or you are approaching, anyhow. But if it is delayed, what shall I do? What shall I do? I have such hope, ray of hope. If I just reach that limit, so I may see Your beautiful face of Śyāmasundara, got it? It becomes limit. Limit is not coming. It's not exhaustive. What shall I do? I take that Kālakūṭa-viṣa of, that more dreadful poison, that creator has created, and finish my life. Because, why? Why the creator has created such dreadful poison, Kālakūṭa-viṣa? It is for me. It's for me. So, it will be helpful for me, and I will take care for that poison. And finish my life. This is healing pangs acute separation. This is the highest level of faith. Highest level. Topmost level of faith here. It's eternal. It's eternal.
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me
This is Mahāprabhu's teaching. And Mahāprabhu feels so. Isn't it? Mahāprabhu feels like this. So, we are devotees of Mahāprabhu. They feel so. There bhajan is like this. And Narottama Dāsa Ṭhākura also says,
keno vā āchaye prāṇa ki sukha pāiyā narottam dās keno nā gelo mariyā [Gora Pahun Verse 5]
Narottama Dāsa Ṭhākura says,
Devotee: gaurā pahu nā bhajiyā goinu
Gour Govind Swami: gaurā pahu nā bhajiyā goinu. Prabhupāda sings that song very well. Because he has such feeling. Isn't it? Very well he sings.
gaurā pahu nā bhajiyā goin prema-ratana-dhana helāya hārāinu āpana karama-doṣe āpani ḍubinu [Gora Pahun Verse 2].
You see? It’s Narottama Dāsa Ṭhākura 's song. That song you find.
keno vā āchaye prāṇa ki sukha pāiyā narottam dās keno nā gelo mariyā
Why are you surviving? For what happiness? What pleasure? For what happiness? What pleasure? Narottama Dāsa Ṭhākura, why shall I survive? For what happiness? What pleasure? Unless I get such premdhan. It's better to die. narottam dās keno nā gelo mariyā,better to die. Because this desire for death. This desire for death. What is that? Isn't ? Yamarāja's coming. No.mṛtyuḥ sarva-haraś cāham[Bg 10.34]. Kṛṣṇa says.
Devotee: mṛtyuḥ sarva-haraś cāham
Gour Govind Swami: mṛtyuḥ sarva-haraś cāham I come as in form of mṛtyuḥ death and take away. But this death is not such. Such death. It's not Yamarāja's taking away. Hmm? Narottama dasa Thakura's desire for such death. What is that? This is amaratva. This is immortality. This is the last limit of immortality. Because he is crying in his heart he is crying. For that Kṛṣṇa. Heart is feeling such acute pain. Feeling pains, pangs for feeling. Pangs for separation from Kṛṣṇa. And this is the topmost condition of servitorship. Isn't it, Mahārāja? Topmost condition of servitorship. sevara sarvottamara sthana.
The servitor is crying for it. This itself. Hmm? He is so eager. He is feeling so acute pain in his heart. Crying so bitterly in his heart. Like dasama dasa. Last one is death
Devotee: Death.
Srimad Gour Govind Swami: Death. Hmm. Yes. And this death is not Yama-daṇḍa. It is not punishment of Yamarāja. It is great festival in Gokul. Great festival in Gokul. This is one. This feeling of pangs of seperation. Mahāprabhu feels that thing Himself and gives that prema. Mahāvadānyāya prema puruṣottama Gaurāṅga ki Jay! Hari Bol. In your heart, in your mind, what mercy? How merciful He is? Gaurāṅga Just think of it. deliberately. Just think of it. He is amazing. He is amazing.
Devotee: Mahārāja, if someone put peacock feather in Caitanya Mahāprabhu His cap. Why did that?
Gour Govind Swami: How He will cry for Kṛṣṇa? While I am Kṛṣṇa? How He will O Śrī Śikhaṇḍī-pati, then put flute. O Nanda-muralī-rava. Where is that Kṛṣṇa who placed peacock feather is there? How can He say so? Where is that Kṛṣṇa? That's good. Flute on His lips. How can there be flute? There is flute. Ha ha ha ha. What is that? bāhu tuli' hari bali' prema-dṛṣṭye cāya, you see? He is ecstatic mood. Raising His two arms, chanting, dancing, and casting His merciful look, full of love for Krsna. Lips are chanting the name of Kṛṣṇa, shedding tears. Relishing that Nāmāmṛta. The nectar coming out and chanting the holy name and distributing it. He is not selfish, Himself relishing and distributing. Distributing.
So? If you put peacock feathers and flute, can it be such thing? can it be such thing, Maharaja? Ha ha ha ha ha. can it be such thing? You disturbed His mood, it will be very painful to Him. Very painful. So, don't disturb the mood of the Gaurāṅga. Don't disturb. Don't disturb. You are there to give Him pleasure. You are there to disturb Him giving him pain? Ha ha ha ha. That sort of service you are doing? You should understand their purpose. You should understand.
Devotee: So sometimes, the two other poses. One with one hand raising. Ha ha ha. And one, two hands this way. Here, two hands this way. Here.
Gour Govind Swami: This prema-dṛṣṭye cāya. That we have seen. prema-dṛṣṭye cāya Here. Different pose. It's complete ecstatic mood. feeling pangs of separation. kva nanda-kula-candramāḥ kva śikhi-candrakālaṅkṛtiḥ, kva mandra-muralī-ravaḥ [CC Antya 19.35]. Very simple. How can you say like that? No, I am. I am. Ha ha ha. I am. So disturbing. Very disturbing.
Devotee: arms like that
Gour Govind Swami: Yes
Devotee: No other shelter but Kṛṣṇa.
Gour Govind Swami: Yes. No other shelter but Kṛṣṇa. Hmm. The other day You have seen? Her mother was crying and saying, Kṛṣṇari, Bapari moro, Dhanari moro. Kahai? Oh, Kṛṣṇa. My father. My dear. Where? Where you are? Where have you gone? I cannot see you. I cannot find You. I cry. So how can you cry?
Devotee: Hmm.
Gour Govind Swami: Hmm. If you put flute, if you put peacock feather
Devotee: Yes.
Gour Govind Swami: How can He cry? You disturbed the mood. So painful for Him? Isn't it? So painful. How can He cry for Kṛṣṇa? Can you cry, Oh, I am Kṛṣṇa. How can you cry? Where Kṛṣṇa? How can you cry for Kṛṣṇa? I am here.
Devotee: Hmm.
Gour Govind Swami: So painful. You should understand. Hmm. The mood of Gaura.
Devotee: In the mood of a Vaishnava.
Gour Govind Swami: Yes, that's the mood of a Vaishnava. Bhakta bhava
Devotee: A Vaishnava always feels himself most insignificant.
Gour Govind Swami: Most insignificant. Most helpless. Only Kṛṣṇa is. kṛṣṇera rakṣaka-pālaka āmāra. Kṛṣṇa is the protector. Kṛṣṇa is the maintainer. That is, what you say, Kārpaṇya.
Devotee: Kārpaṇya.
Gour Govind Swami: ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ [CC Madhya 22.100]
Six symptoms of Śaraṇāgati. Six symptoms of Śaraṇāgati. Last one is Kārpaṇya. Feeling oneself helpless. Nobody is there, only Kṛṣṇa is there. That Mahāprabhu was singing, you see. Hmm.
Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava pāhi mām rakṣa mām
Isn't it?
Devotee: Yes.
Gour Govind Swami: Rāma Rāghava Rāma Rāghava Rāma Rāghava pāhi mām Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava rakṣa mām
Hmm. Oh, Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava please protect me, please protect me. This is, this is, you know, Kārpaṇya.
Devotee: Hmm. Kārpaṇya.
Gour Govind Swami: Always crying for Kṛṣṇa.
Devotee: Hmm.
Gour Govind Swami: Oh, Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava rakṣa mām, rakṣa mām, rakṣa mām. Please protect me, please protect me, please protect me. Hmm. This is crying for protection. That is Kārpaṇya. One who is completely surrendered, he has these six symptoms.
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa-kārpaṇye
Six symptoms. Kṛṣṇa vinā rakṣākartā keho nāi. There is nobody else but Kṛṣṇa is my protector. Kṛṣṇera rakṣaka-pālaka āmāra. Kṛṣṇa is my master, Kṛṣṇa is my protector. Nobody else who is Kārpaṇya. This is Kārpaṇya. Always, every moment he is crying for it. Crying for Kṛṣṇa. He is [a] completely surrendered soul [with] six symptoms. Mahāprabhu teaches that thing. śikhāya śaraṇāgati bhakatera prāṇa Why He came? He came to teach you how you'll do śaraṇāgati. How you'll surrender.
Devotee:Yes.
Srimad Gour Govind Swami: Saranagati means surrender.
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]
He only theoretically said. Practically didn't teach. Yes. So, He said, I'll go again. So, He came again as Gaura. To teach you practically how to surrender. śikhāya śaraṇāgati bhakatera prāṇa śrī-kṛṣṇa-caitanya prabhu jīve doyā kori’ swa-pārṣada swīya dhāma saha avatari’atyanta durlabha prema koribāre dāna śikhāya śaraṇāgati bhakatera prāna
This is Bhaktivinoda Ṭhākura['s] song. Isn't it a nice song? jīve doyā kori’. Showering His mercy onto this fallen souls. Distressing, distressed soul. Patita jiva, most fallen and distressed soul. Mahāprabhu, Sri Kṛṣṇa Caitanya Mahāprabhu descended here in this material world with His associates, with His abode, dham. He didn't come alone.
Why? atyanta durlabha prema koribāre dāna, śikhāya śaraṇāgati bhakatera prāna. In order to give that prema, He came and teache[d] śaraṇāgati, which is [the] life and soul of [the] bhakta. bhava-viriñcira durlabha Which is rare and difficult in the path of Śiva and Brahma to get. In order to give that prema. He came and teaches śaraṇāgati. which is life and soul of Bhakta. Only for that purpose He came. So, This is one of the purposes. śikhāya śaraṇāgati.
He teaches you how to surrender. Practically, He Himself, He Himself practices and teaches. He is teaching how to surrender. Himself practices and teaches. But Kṛṣṇa only said, theoretically. But in the form of Gaurāṅga, He teaches. Himself practices. So, six symptoms of saranagati. Always crying for Kṛṣṇa. Rakshakara, Rakshakara, rakṣa mām. Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava rakṣa mām. How can He say like this? If you put flute and peacock feather, Can He say like this?
Devotee: You disturb His mood.
Gour Govind Swami: Disturbed, His mood. So painful it will be for Him. You see. He is teaching this thing. There is also symptom raising two hands means surrender. Because He is disturbing His mood so much. So painful it will be for Him. He cannot cry for Kṛṣṇa. He cannot say this, Kṛṣṇa Keśava Kṛṣṇa Keśava Kṛṣṇa Keśava rakṣa mām. Can He say? I am Kṛṣṇa.
kāhāṅ mora prāṇa-nātha muralī-vadana kāhāṅ karoṅ kāhāṅ pāṅ vrajendra-nandana [CC Madhya 2.15]
O Sakhi Rādhārāṇī was saying. Mahāprabhu said the same thing saying Rāya Rāmānanda and Svarūpa Dāmodara, Lalitā-sakhī, and Viśākhā-sakhī. O Where shall I get that Kṛṣṇa who is the son of Nanda Maharaj? Where shall I find that Kṛṣṇa, the flute on His lips? muralī-vadana. [Will] anybody there help me to find out Him? How can He say like that? vrajendra-nandana vinu phāṭe mora buka [CC Madhya 2.16] My heart. You see. My heart gets such pain. Like the piercing of a soft arrow. Without Vrajendra Nandan phāṭe mora buka. How can He say like that? Can He say like that? Say. That is His mood.
Devotee: So, this mood of Caitanya Mahāprabhu with His arms held high.
Gour Govind Swami: Yes.
Devotee: That is intense. Separation.
Gour Govind Swami: Intense feeling of separation. Internal. The internal symptom of Prema. Viraha. Topmost. That He teaches. Himself feels and teaches. In a practical way. Yes.
Devotee: How do we develop the feelings of separation? How do we develop feelings of separation?
Gour Govind Swami: How do we develop? By associating with such devotees. They are devotees of Gaurāṅga who always feel such things. Who are in that mood. Always feeling, crying in their heart. Yes. Otherwise, how can you develop it?
Devotee: Sometimes I feel some sort of separation. By reading Caitanya-caritāmṛta. When I see how merciful Lord Caitanya was to those devotees.
Gour Govind Swami: Yes.
Devotee: I feel, well, I wasn't there. I didn't get it.
Gour Govind Swami: Yes, yes, yes.
Devotee: I missed out.
Gour Govind Swami: Yes, Yes, The reading, you see. So, if you associate with such persons. They are always crying for it. Then that is sangha. That means to accept the mood of that person. That is sangha. You will be influenced by that mood. That is the benefit of such association. Otherwise, how can you develop? How can we develop?
Devotee: Because we are so much influenced by association.
Gour Govind Swami: Yes. Most important thing. And it is stressed upon.
“sādhu-saṅga”, “sādhu-saṅga” — sarva-śāstre kaya lava-mātra sādhu-saṅge sarva-siddhi haya [CC Madhya 22.54]
In all scriptures it says, do sādhu-saṅga, do sādhu-saṅga, do sādhu-saṅga, do sādhu-saṅga. Remain in the such sādhu-saṅga always. If you are such a fortunate soul, such a fortunate person. And get such a sādhu. Even for a moment. And get that. Such opportunity of associating with such a sādhu. Even for a moment. You see. You get all perfection. sarva-siddhi. This is sādhu-saṅga. This thing is required. Nothing else. Only thing required. Only thing required. This is the only blessing. This is the only blessing for us. martyānāṁ kim utāśiṣaḥ [ŚB 4.24.57]. Pracetas said that thing. What blessing is for us? What boon is for us? This is the only boon. This is the only boon. No other boon is there. Please give us this boon. Such blessings. That we will always be in association of sādhus. Bas No other boon is required. Hari Bol.
Devotee: Maharaj, I was just reading in the Caitanya-caritāmṛta Prabhupada was saying, in one of the items of deity worship, that before the altar there should be an asana.
Gour Govind Swami: hmm?
Devotee: Before the altar-
Gour Govind Swami: Oh.
Devotee: there should be an asan for this-
Gour Govind Swami: Asana. Ha, asana.
Devotee: asana for the spiritual master.
Gour Govind Swami: Yeah.
Devotee: And the disciple should bring everything to the spiritual master and he, he offers it to the deity.
Gour Govind Swami: Yeah. That is begging permission.
Devotee: Mm-hmm.
Gour Govind Swami: Begging permission.
Devotee: But when we, when we offer the, uh, aarti, we should offer to Kṛṣṇa first.
Gour Govind Swami: Then remnants to other.