«Нитьянанда Прабху». Шрила Б. С. Госвами Махарадж. 10 февраля 2006 года. Лахта, Санкт-Петербург
Shrila Bhakti Sudhir Goswami Maharaj
(10th of February, 2006, Lachta, Saint-Petersburg)
I’m happy to see everyone this evening. Today is the appearance day of Shripad Nityananda Prabhu. So heno nitāi bine bhāi, rādhā-kṛṣṇa pāite nāi, that without the mercy nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe there is no possibility of connecting substantially with the Krishna-conception without the mercy of Nityananda Prabhu. He is Krishna’s first immediate expansion out.
One fascinating aspect of this is Krishna’s immediate duplicate of Himself is in a mood of a servitor. Krishna is a consumer, the ultimate consumer, enjoyer, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, but his first immediate expansion out other than Himself is not in a mood of an enjoyer, but in a mood of the/a servitor. And He is so charmed by the beauty of Krishna’s conception, He is offering Himself in service to Him. How extensively? He wants to provide everything, so He expands Himself even in to the super-conscious chairs upon which Krishna sits, His bead, His clothing. Together with Yoga-Maya they script Krishna-lila.
So we see Him as Ananta-Shesh, He expanse Himself in this divine serpentine form with thousands of heads who all singing the glories and praises of Krishna. Well His belly under the soft white serpentine underbelly provides the bed for Vishnu to lay and rest.
And Shrila Sanatana Goswami Prabhu tells us that even when we hear in the Bhagavatam that Balaram revisits Vrindavan and at that time engages in rasa-dancing with Vraja-gopis, Sanatan Goswami says, from within His heart He is offering this as service to Krishna.
So that Balaram, here we’re told that Krishna has descended as Chaitanya and Balaram as Nitay in the Chaitanya Bhagavat is written by one of His associates, Vrindavan Das Thakur was one the dvadasha-gopal.
And therein he says, he describes one dream Mother Sachi has, where she see that Nitai, Nityananda, He is approach there is an altar with Krishna and Balaram and He is forcedly trying to remove Them from the altar. And He says, “Now is time has come for My Lord Gauranga!” She had this mad vision of Goura-Nitay they’re fighting with Krishna and Balaram about Who should be on the throne.
So Nityananda Prabhu He is the beloved child of Hadai Pandit. And waiting for His divine pastimes to intersect with Nimai Pandit. And He was the delight of all the children of His neighborhood, He always organized them in the playing of Krishna-lila, and Rama-lila and all different types of divine lila. He is irresistibly charming to His mother and father and all the village people.
Until—we hear that—a visiting a travelling sannyasi was given lodging at the house of Hadai Ojha. And the nature of Vedic hospitality is they offer the sannyasi, “Maharaj anything we could, any necessity you have?” And he said, “Your son. I need an assistant and your son would be the perfect.” This ripped the heart from Hadai Pandit and Nityananda Prabhu’s mother. And sometimes it is said, perhaps that sannyasi was Madhavendra Puri.
When we look at the Guru-parampara, we’re told, who are the disciples of Madhavendra Puri? Ishvara Puri, Adveita Acharja, Nityananda Prabhu, Paramananda Puri—all are disciples of Madhavendra Puri. And anyway that Nityananda Prabhu He went on pilgrimage tour in India. Even though what remains by external vision is the aftermath of lila, those who have the ability, the spiritual sensitivity can perceive the spiritual substance is there. Just like remember Chernobyl. Now they’re giving some tours there, you can pay to go there on the tour. But what they go... we have a Geiger-counter is some such instrument. You’ll see the devastating aftermath of what happened visually. But with this instrument you can perceive the radiation.
So sometimes when we visit India we see the aftermath of the lila that took place there and it takes shape of some dilapidated place or something that’s overgrown or turned into something far remotely removed graphically from what we might perceive or what is been described in revealed scripture. But those with the spiritual sensitivity like the Geiger-counter they can perceive that sort of spiritual radiation, the spiritual radiation of those pastimes even if they took place chronologically speaking millions and millions of years before, there is the sort of spiritual radiation of lila that is to be perceived there. This is the gross example I’m giving. It’s crude, but you get some idea from that.
Still Nityananda Prabhu, He went on His pilgrimage waiting for His pastimes to intersect with Nimai Pandit in Navadwip. And when he got to Vrindavan, first of all He found the places of the pastimes of Krishna and Balaram and fell on the ground crying in ecstasy remembering Their childhood pastimes together. But when He visited temples He could see no Krishna. And in His divine madness said [to them], “Where is Krishna? Has Krishna left Vrindavan? Nowhere in Vrindavan is Krishna to be found?” And the people told Him, “He is gone to Navadwip, You’ll find Him in Navadwip. Nitāi chaitanya’ bo’le nāch re āmār man, Nimai Pandit of Navadwip, He is Krishna. Vrajendra-nandana yei, shachi-suta hoilo sei. He is the son of mother Sachi, Sachinandan, that is Krishna. So he madly races to Navadwip Dham.
One main difference therein that it’s not that they’re just perceiving something that happened so long ago; that plane rādhā-kṛṣṇa-nitya-līlā korilā prakāś is eternally manifested, just sometimes it is not apparent in this plane.
And there Nimai Pandit is gradually becoming the swelling of bhakta-bhav, is becoming greater, greater and extensive intensity within Him in it’s expression. Krishna-consciousness is so appealing that Krishna is unarmored. So He can sense the impending presence of Nityananda Prabhu. He told His associates, “Go, search for Him!” And they search everywhere in Navadwip, they cannot find Him. Then Nimai Pandit, He’s just smiling, “Then come with Me, I’ll show you.” So He takes them to the house of Nandan Acharja.
Where Shrila Guru Maharaj interestingly arranged that place to be the Math of Shripad Aprakrita Bhakti Saranga Goswami Maharaj, he made that arrangement and gave that name and sanctioned that manifestation. And it’s there that Nityananda Prabhu saw, got His first glimpse of Krishna in this marvelous transformation.
We’re told, yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ, Krishna is inconceivably beautiful, but at the dark end of the spectrum; not the darkness of ignorance, but the darkness of the deep beauty of madhura-rasa. This is the mysterious Shyama-sundar, with/which acintya-guṇa-svarūpaṁ, an inconceivable, black beauty. But He seen here Who is Shyama become Gaura He is golden effulgent color. Shyama Sundar is become Gauranga Sundar. Why? Why is this transformation taken place? Rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam, because Krishna’s comes under the influence of heart and halo of Shrimati Radharani. [Hare Krishna! Where is the pujari? Prabhu, please offer them to Giriraj-Govarddhan, Guru and Gauranga.]
So He is enchanted to the point of bewilderment seeing this marvelous manifestation. He is stunt. Speechless. Paralyzed by divine sentiment. An this is being observed by Nimai Pandit and all of His devotees, the meeting of the Two, they’re seeing this incredible loving bound between the Two of Them to the astonishment of all of them. So Mahaprabhu gives some indication, that Mukunda shall sing.
barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ
He starts singing about the morning entrance of Krishna and Balaram with their cowherd boys associates, that vision of the Vraja-gopis seeing them enter the Vrindavan-forest for their morning pastime. Barhāpīḍaṁ naṭa-vara-vapuḥ, He is the one who wears the peacock-feather—who is before, you know—He is that one who wears that as ornament who’s the man who owns everything, wears the peacock feather as an ornament. And barhāpīḍaṁ naṭa-vara, He looks like a movie star, He has that type of magnetism, persona. We know, when the movie star goes—oh!—everyone they want to watch, get some glimpse, there is a buzz, everyone starts speaking, “Who it is that person?”, having a glimpse on them. Take that to an infinite degree and you can imagine you have a glimpse of the intensity of what it’s like to have a glimpse of Krishna and His movements and the way He carries Himself.
Barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ, and on His ears He is wearing different types of forest-flowers from Vrindavan, even those flowers are spiritually conscious, they’re also offering prayers into the ears of Krishna. Vaijayantīṁ ca mālām, and He is wearing a garland of Vrindavan forest-flowers, those flowers that spring out of the soil of Vrindavan are super-conscious personalities. Bibhrad vāsaḥ kanaka-kapiśaṁ... randhrān veṇor, and He is playing a flute that’s made of a bamboo. This is the suppressed opulence of the central conception of the infinite.
Bamboo—deceptive simplicity. A bamboo flute. Randhrān [...] adhara-sudhayāpūrayan, but from His lips, there is a stream of nectar, that’s coming out of His lips and it’s pouring into the holes of the flute, the hole of the flute. And as He is fingering the flute, the nectar is streaming out of the flute and the whole environment is saturated with inconceivably nectarine sound. Gopa-vṛndair, and He is surrounded by so many different cowherd boys, and they’re all singing and dancing enchanted by the sound of His flute.
And He is in the company of His brother Balaram. And out of the corner of His eyes He is giving the beauty of the Vraja-gopis. Vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ, and the earth is shivering in ecstasy of the touch of the lotus feet of Krishna.
śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-
vinyasta-hastam itareṇa dhunānam abjaṁ
Sometimes He is resting His arm on His Brother Balaram and His other arm is twirling a thousand petal lotus flower.
And here Balaram hearing this divine songs sang so beautifully by Mukunda, He faints in ecstasy. And this sort of fainting means a perceptual disconnect with external sense experience. Doesn’t mean a man lying unconscious. This means man lying unconscious to this world because he is so deeply conscious of the beautiful spiritual reality, that world. But when Nityananda Prabhu awakens from this trance, He find He is on the lap of Mahaprabhu. And He is very shocked, He is on the lap of His Lord. He thinks, “As Ananta-Shesa, that’s my service. It’s My service, when You’re tired from playing, You’ll use Me, My lap as Your bed.” Ami-Chaitanya Das, He is always in a mood of servitor, but here the Lord has defeated the servitor.
Nityananda Prabhu—we’re also told—is a general representation of Gurudev. When we’re feeling hopeless and helpless and hellish, we’ll pray to Nityananda Prabhu that, “You please be merciful to me.” As Guru Maharaj in his final days, he is always saying, “Doyal Nitai, Doyal Nitai, Doyal Nitai.”
Even before establishing Shri Chaitanya Saraswat Math in Navadwip, he went to Ekachakra, the birthplace of Nityananda Prabhu, ‘cause Nityananda Prabhu is dhameshvar of Navadwip, the governor, visa-granting officer, to seek His permission to take up residence there. So Nityananda Prabhu actually is our only hope to have any realistic connection with Krishna-consciousness, because we’re not fit for service to Krishna. But anyone who will express their appreciation for Gauranga will capture Nityananda Prabhu.
When Mahaprabhu was in Puri in one of the plunge the depths of radha-bhav, He instructed Nityananda Prabhu, “You go and preach Krishna-consciousness in Bengal.” Nityananda Prabhu said, “Yes, Sir!” But He changed the order little bit. When He got to Bengal, He told everyone, “Bhaja gaurāṅga kaha gaurāṅga laha gaurāṅgera nāma! Worship Gauranga, take the name of Gauranga, you’ll get everything, you’ll get Radha-Govinda, Vrindavan, everything will come to you!” So we’re always telling, “Nitay Gauranga!”
So Prabhodananda Saraswati Thakur in his Chaitanya Chandramritam says, yathā yathā gaura-padāravinde vindeta bhaktiṁ kṛta-puṇya-rāsiḥ, the entrance to Vrindavan to the most confidential aspect of the supreme spiritual reality is through the lotus feet of Shri Chaitanya Mahaprabhu. Kṛta-puṇya-rāsiḥ, yajanti hi su-medhasaḥ, sukṛtīva, and those who are/have refined theistic intellect, they’ll realize substantial Krishna-consciousness, real Krishna-lila, is accessible only through Gaura-lila. And by the grace of Nityananda Prabhu, by His mercy a glimpse of this illuminating conception may come to us, descended through our Guru-varga.
Sriman Nityananda Prabhu trayodashi avirbhav maha-mahotsava ki ki ki jay!
Captured by Nilambari Devi Dasi
 Śrīla Narottam Dās Ṭhākur, Manaḥ-Śikṣā.
 Bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram / suhṛdaṁ sarva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati—“I am the enjoyer and objective of the sacrifices performed by persons of action, and of the austerities performed by persons of knowledge. I am Narayana, the indwelling monitor of all planes of life, the worshippable Supreme Personality who awards liberation. I am Krishna, the well-wisher of all and the dear friend of the devotees. One who knows Me thus, attains the bliss of knowing his own original divine identity” (Bhagavad-gītā, 5.29).
 Dayāl Nitāi Chaitanya by Śrīla Bhaktivinoda Ṭhākur.
 Supposedly Śrīla Narottam Dās Thakur.
 Nāma-Saṅkīrtana by Śrīla Narottam Dās Thakur.
 Premāñjana-cchurita-bhakti-vilocanena, santaḥ sadaiva hṛdayeṣu vilokayanti / yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi—“I worship Govinda, the primeval Lord, Who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, Whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love” (Śrī Brahma-saḿhitā, 5.38).
 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—“The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself” (Śrī Caitanya Caritāmṛta, Ādi-līlā, 4.55).
 “Wearing a peacock-feather ornament upon His head, blue karṇikāra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantī garland, Lord Kṛṣṇa exhibited His transcendental form as the greatest of dancers as He entered the forest of Vṛndāvana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories” (Śrīmad Bhāgavatam, 10.21.5).
 The last line: karṇotpalālaka-kapola-mukhābja-hāsam. “His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling” (Śrīmad Bhāgavatam, 10.23.22).
 Yathā yathā gaura-padāravinde vindeta bhaktiṁ kṛta-puṇya-rāsiḥ / tathā tathotsarpati hṛdy akāsmad, rādhā-padāmbhoja-sudhambu-rāsiḥ. Strictly stick to Gaura-lila, Mahaprabhu, and you will find automatically within your heart that radha rasa sudha nidhi is flowing. Don’t attempt to have it direct: ihan mali sece nitya sravanadi jala; it will come automatically, spontaneously; it should not be approached intellectually. That will create a bad prejudice. Not only that but, such a harmful prejudice, you will have to spend more energy to do away with that layer of misunderstanding. || “One who is extremely fortunate may get the mercy of Chaitanya Mahaprabhu. As much as one can devote his full attention to the lotus feet of Lord Chaitanya, to that extent he will be able to taste the nectarine service of the lotus feet of Shrimati Radharani in Vrindavana. The more one engages in the service of Shri Chaitanya, the more one finds oneself in Vrindavana, tasting the nectar of the service of Shri Radha” (Chaitanya Chandramrita, 88).
 Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ, sāṅgopāṅgāstra-pārṣadam / yajñaiḥ saṅkīrtana-prāyair, yajanti hi su-medhasaḥ—“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions” (Śrīmad Bhāgavatam, 11.5.32).