1. (kṛṣṇa) deva! bhavantaḿ vande

man-mānasa-madhukaram arpaya

nija-pada-pańkaja-makarande

(refrain) O Lord Kṛṣṇa! I offer my obeisances

unto You. Please fix my bee-like mind in the nectar of Your

lotus feet.

2.yadyapi samādhiṣu vidhir api paśyati

na tava nakhāgra-marīcim

idam icchāmi niśamya tavācyuta!

tad api kṛpādbhuta-vīcim

O Acyuta! Although the great Lord Brahmä, in

his trance of samädhi, is unable to see even a particle of the

effulgence emanating from the tips of the nails of Your lotus

feet, still I desire this vision, for I have heard of the wonderful

waves of Your mercy.

3.bhaktir udañcati yadyapi mādhava!

na tvayi mama tila-mātrī

parameśvaratā tad api tavādhika

durghaṭa-ghaṭana-vidhātrī

O Mädhava! Although my devotion for You does

not come forth even a tiny bit, because You are the Supreme

Lord above all, You are the accomplisher of the impossible.

4.ayam avilolatayādya sanātana!

kalitādbhuta-rasa-bhāram

nivasatu nityam ihāmṛta-nindini

vindan madhurima-sāram

O Sanätana! Your lotus feet surpass even the

nectar of the gods. Finding in this lotus flower of Your feet the

essence of sweetness which is endowed with truly wonderful

mellows, I pray that today the bee of my mind may eternally

reside there.

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Cc Madhya 16.65-149

https://vedabase.io/en/library/cc/madhya/16/

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What I have noted is, some people are more oriented towards Vāṇī and some are more oriented towards Vapu, naturally. I have seen it in God-brothers, and others have observed it also, and partly situationally. Brahmananda, for instance, and others were so... of course, they were there as the situation unfolded with Prabhupāda. But when he left, if you tell them, "Well, just take shelter of Vāṇī," it's almost like when Kṛṣṇa told the Gopis, "You know, just meditate." They couldn't grab that, because they were just so dependent on Prabhupāda's personal presence in their life. And there are some that, it seems to me, are more inclined to that.

Then, of course, to your question, it's a matter of realization, because when we are serving, and while we are serving intensely and we feel the reciprocation of our spiritual master and Kṛṣṇa from within, then we may have a taste to do that more. I mean, that's kind of one of the most obvious statements anybody ever made, but that's what happens.

I remember circa 1975 in Māyāpur, when Rohiṇīsūta and Maṇidhar—they were two distributors who were prolific in book distribution—and I think it was Rohiṇīsūta who didn't come. Maybe both of them didn't come to the festival. Prabhupāda asked where they were, and they said they wanted to stay and do more. And Prabhupāda approved of it, even though he had told everybody he wanted everyone to come to Māyāpur and Vṛndāvan, because he understood that they had a taste and they wanted to do it. So it's based on our own personal taste and realization.

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"Everyone has got problem in this material world. They're trying to overcome the problem. But I have no problem." Naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). "I have no problem because my mind is always absorbed in glorifying Your Lordship. Therefore, I have no problem." Kīrtana. You'll feel immediately refreshed. However burden you may feel, as soon as you perform kṛṣṇa-kīrtana, you'll find immediately refreshed. So one who has got taste for this kīrtana, he has no problem.

(excerpt from a lecture by Srila Prabhupada, Lecture SB 01.16.23 - Honolulu January 19, 1974)

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Cc Madhya 16.1-64

https://vedabase.io/en/library/cc/madhya/16/advanced-view/

Śrīla Bhaktivinoda Ṭhākura gives the following summary of this chapter in his Amṛta-pravāha-bhāṣya. When Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya indirectly presented many obstructions. In due course of time, all the devotees of Bengal visited Jagannātha Purī for the third year. This time, all the wives of the Vaiṣṇavas brought many types of food, intending to extend invitations to Śrī Caitanya Mahāprabhu at Jagannātha Purī. When the devotees arrived, Caitanya Mahāprabhu sent His blessings in the form of garlands. In that year also, the Guṇḍicā temple was cleansed, and when the Cāturmāsya period was over, all the devotees returned to their homes in Bengal.

Caitanya Mahāprabhu forbade Nityānanda to visit Nīlācala every year. Questioned by the inhabitants of Kulīna-grāma, Caitanya Mahāprabhu again repeated the symptoms of a Vaiṣṇava. Vidyānidhi also came to Jagannātha Purī and saw the festival of Oḍana-ṣaṣṭhī. When the devotees bade farewell to the Lord, the Lord was determined to go to Vṛndāvana, and on the day of Vijaya-daśamī, He departed.

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Cc Madhya 15.277-302

https://vedabase.io/en/library/cc/madhya/15/

I walk into a temple, sometimes I look around and I’ll think, like, why are they doing it like this? Why are they doing like that? Why are they offering flowers with no scent? or whatever thing I can find. And I remember Puṇḍarīka Vidyānidhi. You know, the last story in the Caitanya-bhāgavata, Puṇḍarīka Vidyānidhi, who's a paramahaṁsa, he goes to Odana Ṣaṣṭhī, where the Lord gets new clothes. So the pujārīs had put new clothes on Him, but they’re still starched, which means they were off the shelf. They just took them off the shelf and offered them to the Lord directly. And he was watching, and he became disgusted, "How dare these pujārīs dress the Lord with the starched garments that are off the shelf!"

That night, Puṇḍarīka Vidyānidhi had a dream that Lord Balarāma and Lord Jagannātha came to him, and they said, "How dare you criticize our pujārīs?" And in the dream, they started slapping his face back and forth. The next day, his face was swollen from being smacked. I remember that sometimes when I think, "Didn't they get the memo? It doesn't go there; it goes here." And I think, like, "Hey, these guys have a million times more devotion than you do. Don’t try to second-guess who they are."

But the reason I ask also is because if you're in a position to find fault, like if you're a temple president, you're free to find fault with—of course, you have to administer your advice systematically in such a way it doesn't disturb people’s minds—but it's your duty to walk around and say, "How come there's a crack there?" Like Śivarāma Mahārāja, if you see him in Hungary, he walks around with a white glove, and he’ll sweep his hand across a door top or whatever, and say, "Hey, clean this!" So you have to find fault in those cases, but you have to just fine-pick your battles.

Like what you said in the beginning, it was one of the Gauḍīya ācāryas had once said. This is in recent times. He said, when asked by an outsider, "What is your religion?" He said, "My religion is to find fault with myself, find my own faults, and to rectify them." So that's a project.

(excerpt from the discussion)

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Cc Madhya 15.170-277

Once you are facing Māyā, then you feel fear and you're disoriented, Budha. But if you're intelligent, ābhajet taṁ bhaktyaikayeśaṁ guru-devatātmā—you should turn back towards Kṛṣṇa through the medium of the spiritual master, who you should consider to be your worshipful deity and your very life and soul. The verse says so. The implication is that one becomes free from that sense of fear that arises from illusion. Like animals are afraid because they're in this existential state of feeling they could be killed at any minute—because they're in illusion. They think they're their body. Dvitīya means the living being thinks he's his body, there's something separate from Kṛṣṇa. So that fear is allayed by taking shelter of the spiritual master and giving one's full attention to Kṛṣṇa.

But we discussed last time about the other kind of fear. In the prayers Prahlāda Mahārāja offers to Lord Narasiṁhadev, he says, "trasto 'smy ahaṁ kṛpaṇa-vatsala duḥsahogra-saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ," that I'm not afraid of You, Lord Narasiṁha, like everybody else, but I am afraid of Your Māyā, and that I could fall back into it. So one should be afraid of that. And there's a lot of commentary about that in the Tenth Canto, Second Chapter, because it's mentioned that Devakī was afraid. And then Viśvanātha Cakravartī said, "Very good. You should be afraid. It destroys the anarthas when you're afraid of the material energy, but not the fear that comes from being an object of ignorance.

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Question: Could please share your reflection and instructions that you want us to take after reading whole Madhya Lila this Kartik? Thank you 🙏

Answer: One is that it's important to take time to read, and it has to be very deliberately done. And It's best done with a group, because we get much more out of it when there's discussion and devotees express their realizations. As Prabhupāda wrote in one of the purports near the end, a sort of an admonition that you've got to do this, otherwise you'll fall down.

He basically says—and that can't be emphasized enough—that Prabhupāda's books, and what he wrote, and the sound that comes out when we read them together, is the primal sound of ISKCON. That's what makes ISKCON. It's not the management, it's not the infrastructure, the brick and mortar. It's the sound of Prabhupāda's books and the Holy Name that he gave to us. All those other things are meant to support that. They are meant to facilitate more hearing and chanting from Prabhupāda's books and expressing his mood and mission to others, and spreading the Holy Name as far and wide as possible. And of course, the medium of book distribution is the preferred method. Prabhupāda, Śrīla Bhaktisiddhānta had the written word to make sure that it goes out in ever increasing quantities.

(excerpt from the answer)

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Cc Madhya 15.109-169

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I was just thinking this morning, when I was chanting my japa, the first time I heard of the Hare Krishna mantra. As I really relish that memory, just hearing it and thinking, "That is really some mysterious thing they're doing." Then I remember the first time I said "Hari Krishna" was to the devotees. They were walking away from the Harinām on the UC Berkeley campus. I just happened to be down there taking a music lesson, walking with my brother, and we saw them walking away from the Harinām. One of them had a mṛdaṅga slung over his back. And to impress my brother, I shouted out to the devotee. I said, "Hare Krishna!"

The devotee turned around, and he looked at us with such enthusiasm; he said, "Hare Krishna!" And it was almost written in his countenance that, "Okay, boy, you blew it because we own you now." My brother actually looked at me and said, "What did you do?"

Although there's fine print, the fact of the matter is, it's very direct. Kṛṣṇa is in his name 100%, 110%, because, as Rūpa Gosvāmī says:

vācyaḿ vācakam ity udeti bhavato nāma svarūpa-dvayam (Namaṣṭakam verse 6)

dṛśaḿ tattvāndhānām api diśati bhakti-praṇayinīm (Namaṣṭakam verse 3)

That is, he says, "Okay, Kṛṣṇa and his name are the same 100%," but he goes, "No, wait a minute. The Holy Name is 110%." Because he said, "Kṛṣṇa, we may leave Kṛṣṇa, turn our back on him, but the Holy Name comes after us, and the Holy Name is more merciful." He said, "That's the difference." He said, "Same, same, but," as they say in Thailand, "same, same, but different."

So the Holy Name is same, same, but different, because it is same 100%. But then 110% means the Holy Name is more merciful than Kṛṣṇa, because he just enters into your ear. People walking down the street, they are defenseless. When we do Harinām, we watch, and we see even the dogs go by, and they're a little freaked out, usually, because kartālas are intense. But still, the Holy Name is going in, and we think, "Okay, doggy, we'll see you soon, somewhere."

And then, the people—the looks on their faces! It's the greatest show on earth to see how the Holy Name is entering their ears, entering their hearts, and then rearranging everything with the first hearing of the name, wherever somebody is starting from, whatever platform. Then that process: it's effective. It's always effective. And even if you can't see it at first, just like radiation—you say, "I didn't feel anything"—but then the symptoms will come, because Kṛṣṇa is all-powerful.

(excerpt from the discussion)

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Cc Madhya 15-.42 -108

https://vedabase.io/en/library/cc/madhya/15/advanced-view/

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As for being freed from all sinful reactions by chanting the holy name of Kṛṣṇa only once, one must chant the holy name without committing any offenses. Then chanting one name is sufficient to rescue a living being from all sinful reactions. Such a person who chants the holy name of the Lord offenselessly is very important and woshipable. Indeed, the nine devotional processes, beginning with śravaṇa and kīrtana, can all be attained at once if one simply chants the holy name of the Lord offenselessly.

In this regard, Śrīla Jīva Gosvāmī states in his book Bhakti-sandarbha (173): yadyapi anyā bhaktiḥ kalau kartavyā, tadā; kīrtanākhya-bhakti-saṁyogenaiva. Out of the nine processes of devotional service, kīrtana is very important. Śrīla Jīva Gosvāmī therefore instructs that the other processes, such as arcana, vandana, dāsya and sakhya, should be executed, but they must be preceded and followed by kīrtana, the chanting of the holy name. We have therefore introduced this system in all of our centers. Arcana, ārati, bhoga offering, Deity dressing and decoration are all preceded and followed by the chanting of the holy name of the Lord — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

(Cc Madhya 15.107,purport)

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Cc Madhya 15.1-41

https://vedabase.io/en/library/cc/madhya/15/advanced-view/

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There's the discussion that takes place when Caitanya Mahāprabhu can understand the mind of Sanātana Goswāmī. Sanātana Goswāmī was thinking of killing himself because he had sores on his body, and he was going to jump in front of the Jagannātha cart in the presence of Caitanya Mahāprabhu. He didn't tell anybody, but Mahāprabhu, one day at the house of Haridāsa Ṭhākura, said to Sanātana Goswāmī, 'I don't approve of this.' He said, 'If I could have achieved Kṛṣṇa by dying, I would have done it millions of times already.

(excerpt from the discussion)

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