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sábado, 5 de fevereiro de 2011


First of all let me offer my most humble obeisance’s at the lotus feet of my diksa-guru, nitya-lila-pravista om visnupada astottara-sata Sri Srimad A. C. Bhaktivedanta Svami Prabhupada

Then let me offer my most humble obeisance’s at the lotus feet of my siksa and sannyasa-guru, nitya-lila-pravista om visnupada astottara-sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja.

Srila Bhaktivinoda Thakura once gave a description of the establishment of Gaudiya Vaisnavism through a most wonderful analogy. He explained that the prema-bhakti given by Sri Caitanya Mahaprabhu has been established in the form of a mandira. The foundation of the mandira was constructed by Adi Sankaracarya by demolishing Buddhism and re-establishing Vedic dharma. The construction of the mandira itself was done by Ramanujacarya and Madhvacarya by establishing the superiority of krsna-bhakti over monism. He then explained that it was Sri Caitanya Mahaprabhu himself who came and installed the deity of prema in the mandira for all to take darsana.

I have extended this analogy by adding the following developments: It was Srila A. C. Bhaktivedanta Svami Prabhupada who brought all the people of the whole world to take darsana of that deity through the global establishment of Mahäprabhu’s mission and through the copious distribution of his books; and it is Srila Bhaktivedanta Narayana Gosvami Maharaja who has explained to the people who came to take darsana in the mandira the many deep hidden truths in those books and the prayojana-tattva of that deity of prema.

Traveling extensively throughout the world, Srila Narayana Gosvami Maharaja has single handedly revealed the ultimate conceptions of the Gaudiya Vaishnava siddhanta for the benefit of all fallen conditioned souls, especially those already practising Gaudiya Vaisnavism but who were unable to access these truths due to lack of genuine sadhu-sanga. He came at a time when such people were lost and meandering in a mire of misconceptions and false ideologies such as ritvik and prabhupada-anugas, as well as institutional dogmatism, fallen gurus and so on. He also saved us from the many misconceptions we had about our Srila Prabhupada’s teachings on the actual practice and goal of bhakti.

Srila Narayana Gosvami Maharaja’s unparalleled exposition of the depth and meaning of Srila Prabhupada’s pranama-mantra, and his producing an entire book on the subject, demonstrates both his unmatched realization of the subject matter and his deep devotion to Srila Prabhupada and his mission. This, in and of itself, has been the most significant contribution to understanding the mission of Srila Prabhupäda that has ever been given by any of his disciples or followers.

In his clear and unambiguous explanation of the verse anyabilsita-sunyam, Srila Narayan Gosvami Maharaja has established the ‘gold standard’ definition of pure bhakti for the benefit of the entire world. He has clearly delineated that the actual process for attaining the path of raganuga-bhakti is sadhu-sanga, and he has given the proper conceptions of bhava and prema and how they are similarly attained only through sadhu-saaga. He has revealed the depth of what it actually means to be a rupanuga Vaishnava, and the difference between the bhakti of other Vaishava sampradayas and the bhakti-rasa of Gauskya Vaisnavism. By so doing he has cleared the path of all misconceptions so that we can attain the highest goal. His relentless and clear explanations of the paramount importance of sadhu-sanga as the only method to obtain the lofty peaks of pure unalloyed devotional service and the moods of the inhabitants of Vraja are unmatched in modern times.

Srila Narayana Gosvami Maharaja has given the most compassionate and insightful descriptions of the principles described in the verse trinad api sunicena. He has elaborately delineated the proper development of the Vaisnava moods of humility, tolerance, empathy and compassion for others, and he has shown in word and deed how these spiritual emotions are the ornaments of a surrendered disciple and are a prerequisite for actually receiving the gifts of the sadhu. Srila Narayana Gosvami Maharaja’s extraordinary ability to perform spiritual surgery on the hearts of his disciples and followers, to bring them to this platform has been the key to his success and the cause of eliciting such single minded devotion from his followers.

Srila Narayana Maharaja’s biography of his gurupada-padma Srila Bhakti Prajnana Kesava Gosvami Maharaja, has introduced to the world one of the dear-most servants of Srila Bhaktisiddhanta Sarasvati Thakura. Without understanding his contributions to the Gaudiya Vaisnava sampradaya, our understanding of our Srila Prabhupada and Srila Gurudeva are incomplete. In particular, Srila Narayana Gosvami Maharaja’s commentary on Srila Kesava Gosvami Maharaja’s Radha-Vinoda-Vihari Tattvastakam, one of the crown jewels of Vaisnava poetry, has given us a deep insight into the special place of honor that Srila Bhakti Prajnana Kesava Gosvami Maharaja holds in the annals of Gaudiya Vaisnavism.

The fine, finer and finest points of Sri Caitanya Mahaprabhu’s Gaudiya Vaisnava siddhanta in relation to prayojana-tattva have been brilliantly elucidated by Srila Narayana Maharaja in the most succinct and sublime manner. This knowledge has been made accessible to the entire world through the translations, commentaries and lectures presented in his books. His extraordinary talent in describing the moods of the inhabitants of Vraja has been so lovingly presented in such an illuminating manner that it touches the core of everyone’s heart, from the neophyte to the paramhamsa. By benevolently dispensing these moods in such a tasteful manner, he has made the essence of vraja-rasika-bhakti rasa accessible to be relished by all.

Srila Narayana Maharaja has heroically revealed, and preserved in his writings, the most secret treasure of Gaudiya Vaisnavism which is known as radha-dasyam. Explaining this concept in his lectures on Raya Ramananda Samvad, he describes how the object of the manjaris’ permanent ecstatic emotions (sthayi-bhava) is actually Srimati Radhika, and that Sri Krsna becomes the object of their transitory emotions (sancari-bhava). These temporary emotions, in turn, serve to nourish their suhrd-rati for Srimati Radhika. I think that nowhere in the writings of the Gosvamis will we find this concept more lucidly and clearly explained.

Srila Narayan Maharaja taught us that this mood of the manjaris , delivered through the agency of prema-nama sankirtana, is the unique contribution of Sri Caitanya Mahaprabhu, and has not been given since the previous day of Lord Brahma. Srila Narayana Gosvami Maharaja has shown the world that this mood is the only aim and object shown to us by Srila Rupa Goswami for all Vaishnavas in the rupanuga-sampradaya.

The above mentioned contributions of Srila Bhaktivedanta Narayana Gosvami Maharaja have clearly established him as the prayojana-acarya and the vaisnava sarvabhauma of the modern day worldwide Vaisnava Community. Only those souls who are non-envious can recognize that these divine ornaments decorate His transcendental personality.

If I had a million mouths, speaking twenty-four hours a day, three hundred and sixty-five days a year, for hundreds of years, I could not properly glorify the unlimited qualities and contributions of Srila Bhaktivedanta Narayana Gosvami Maharaja. He personally pulled me out of the dark well of material life and forced me to accept the nectar of bhakti-rasa laced with renunciation. I am forever grateful to him for his unlimited mercy upon this fallen conditioned soul, and I pray that I may in some way always remain sheltered by his lotus feet.

vancha-kalpa-tarubyas ca kripa-sindhubhya eva ca
patitanam pavanebhyo vaisnavebhyo namo namah

The most fallen, insignificant, and aspiring servant

B. V. Bhagavat

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