“Srila Prabhupada raised the question, ‘Why do we call this building a temple and that building, an ordinary houses?’ He said, ‘In this house, we are living. And the next house, they are also living. So what is the difference? The difference is that here, Krishna is the center. Therefore it is temple. And next door, a house. That is the difference between house, ordinary house, and temple. This is also made of bricks and stones and wood, and that is also made of bricks and stones. They also live, they also cook, they also eat. Everything is the same, practically. But the difference is that there is no Krishna, and here is Krishna. That is the difference.” The temple is spiritual because everything is engaged in the service of the Lord. Even the physical body when fully engaged in the service of the Lord becomes spiritual. When we engage them in the service of the Lord, material things become spiritual. And conversely, if we want to use something spiritual which is meant for the service of the Lord—which is really everything that exists—for our sense gratification, it becomes material. So, Ravana kidnapped Sitadevi to enjoy her, but he didn’t get the spiritual Sita; he got the maya Sita.”
“Devotees are infused with bhakti-sakti, and Krishna consciousness comes out through every pore in their body. Just as someone can get a person’s disease by eating the remnants of his or her food, because devotees are infected by Krishna consciousness, by coming in touch with them—through the dust of their feet, the water that has washed their feet, or the remnants of their food—one can get that infection. And we want that infection.
bhakta-pada-dhuli ara bhakta-pada-jala
‘The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.’ (Cc Antya 16.60)
“It is by the association of devotees that one comes to Krishna consciousness. And even after developing love for Krishna, the association of devotees is still most essential.
krsna-bhakti-janma-mula haya ‘sadhu-sanga’
krsna-prema janme, tenho punah mukhya anga
‘The root cause of devotional service to Lord Krsna is association with advanced devotees. Even when one’s dormant love for Krsna awakens, association with devotees is still most essential.’ (Cc Madhya 22.84)”
“Every mother will be most attentive her child’s welfare. And that is how we should care for every living entity. Of course, it is hard to keep track of one’s child at every moment, but a sensitive mother can tell the meaning of the child’s different crying. If we call out the name of Krishna — or Gauranga — in an ordinary or mechanical way, the Lord may not pay much heed. But if the intensity of the cry reaches the stage where we call out in utter dependance, urgency, and helplessness, then Krishna’s attention will be drawn. So if we want to capture Krishna’s attention, or Chaitanya Mahaprabhu’s attention, we have to cry out like that. Srila Prabhupada said that the chanting of the Hare Krishna maha-mantra is like the genuine cry of a child for its mother: ‘Mother Hara (Radha), please help me achieve the grace of the supreme father, Krishna.’ Chaitanya Mahaprabhu has Radharani’s mood. To call out to Chaitanya Mahaprabhu is like calling out to Radharani (Hare). But it’s a question of the urgency and the intensity. The Lord reveals Himself to the devotee who chants sincerely.”
Giriraj Swami spoke on the appearance day of Sri Gadadhara Pandita, on April 24, in Dallas–“Vallabha Bhatta, Gadadhara Pandita, and the Lord.”
On March 10, with about thirty other devotees, Giriraj Swami celebrated Gaura-purnima at Syamananda and Radha Priya’s house in Moorpark, California.
The program was very sweet, with melodious bhajanas and kirtana, Maharaja’s talk, arati, and a sumptuous feast.
Here is the lecture:
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
We are gathered here to celebrate the appearance day of Sri Advaita Acharya. Advaita Acharya is an incarnation of Maha-vishnu. In terms of pastimes, He appeared before Sri Chaitanya Mahaprabhu and so was considered an elder by Mahaprabhu. He was actually older than Lord Chaitanya’s own father.
Although He was Vishnu Himself, Advaita Acharya was in the mood of a Vaishnava. And as a Vaishnava, He felt compassion for the fallen conditioned souls who were suffering without Krishna consciousness. Navadvipa had previously been a great center of devotion, but it had deteriorated into a center of dry learning. Thus, Advaita Acharya felt compassion for the fallen souls of the age, so engrossed in material affairs and devoid of devotional service to Krishna. But though he was Vishnu Himself, in the mood of a humble Vaishnava He felt that He was not capable of delivering the fallen souls. He believed that only Sri Chaitanya Mahaprabhu Himself could preach the yuga-dharma of hari-nama–sankirtana and deliver them.
Advaita Acharya Prabhu was an ideal householder. He had read in the scriptures that the Lord sold Himself to any devotee who offered Him a tulasi leaf and a palmful of water. As a grihastha brahman, He worshipped a salagrama-sila at home. Therefore, He specifically began to worship Salagrama with Ganges water and tulasi leaves with the aim of bringing about Sri Chaitanya Mahaprabhu’s descent.
The Caitanya-caritamrta describes Sri Advaita Acharya’s appeal to Lord Krishna to appear again on earth. He cried with such intensity that the sound traveled throughout the entire universe and ultimately reached Sri Chaitanya Mahaprabhu. And because of the loud cries of Sri Advaita Acharya, Mahaprabhu did indeed descend, appearing in Navadvipa on the full moon night of Phalguna (February-March). The Lord came at the request of Advaita Acharya, His pure devotee, to reclaim the fallen souls.
What was the method by which He reclaimed them? Hari-nama– sank?rtana: the chanting of the holy names of the Lord. And so, in response to Advaita Acharya’s cries, the Lord appeared in Navadvipa on the full moon night of the Phalguna month, during a lunar eclipse, while millions of Hindus were bathing in the Ganges chanting the holy names. Later, Sri Chaitanya Mahaprabhu Himself practiced sankirtana in Navadvipa-dhama, and after adopting the renounced order of life (sannyasa), He left Navadvipa and traveled throughout India. Wherever He went, He chanted the holy names and induced others to chant the holy names as well.
Originally, after Lord Chaitanya took sannyasa, He wanted to make His residence in Vrindavan. His mother, however, could not bear the thought that He would be so far away. So, in deference to His mother’s will, He made His headquarters in Jagannatha Puri, which is not so far from Navadvipa. Every year, devotees would travel from Navadvipa to Puri to attend the Ratha-yatra festival and have the association of Sri Chaitanya Mahaprabhu. Thus, they would go back and forth between Navadvipa and Puri and bring news to Mother Saci about Lord Chaitanya.
Still, Lord Chaitanya had an ardent desire to visit Vrindavan, and so He left by foot from Puri to travel to Vrindavan-dhama. On the way, He stopped in a place called Ramakeli, the capital of the Muslim despot Nawab Hussein Shah. There the prime minister and the finance minister of the Nawab, who later became known as Srila Sanatana Gosvami and Srila Rupa Gosvami, came to meet Sri Chaitanya Mahaprabhu in disguise.
At the time, thousands of devotees were following Lord Chaitanya, and Lord Chaitanya inaugurated the hari-nama–sankirtana in Ramakeli just outside the area of the Nawab’s palace. The devotees chanted and danced day and night for many days. They totally forgot about eating, sleeping, and other bodily demands. They were simply absorbed in the ecstasy of hari-nama–sankirtana.
But after some time, a few of the devotees began to think of the Nawab, realizing that they were just outside the doorsteps of his palace. The Nawab, Hussein Shah, was a terrible tyrant. He killed people like anything. In fact, he induced or compelled Rupa and Sanatana to serve him by intimidation, threatening that if they didn’t accept his proposal to act as his ministers or secretaries, he would wreak havoc on the Hindu community and kill thousands of Hindus. He was a terrible tyrant, and some of the devotees became anxious that they were doing such loud hari-nama–sankirtana so close to the Nawab’s palace: “What if he takes notice of us and becomes enraged? He could kill us all!”
As the omniscient Lord, Sri Chaitanya Mahaprabhu} could understand the devotees’ anxiety, so He stopped the kirtan. He told the assembled devotees, “Although I am acting as a devotee, actually I am the Supreme Personality of Godhead, and because I am the Supreme Lord, no one can harm Me or My movement.” Then Lord Chaitanya explained that His hari-nama–sank?rtana movement was destined to spread to every town and village of every country of the world: prthivite ache yata nagaradi-grama, sarvatra pracara haibe mora nama. (Cb Antya 4.126) Thus He reassured the devotees.
During the time of Sri Chaitanya Mahaprabhu, His mission spread throughout India. But with the passage of time, even in India, His mission became weak. Unauthorized groups who claimed to be followers of Lord Chaitanya but who did not actually understand or follow His principles arose and became prominent. The situation got worse and worse until, in the 1800s, Srila Bhaktivinoda Thakura appeared. He separated the true followers of Sri Chaitanya Mahaprabhu from the pseudo-followers and identified at least thirteen deviant groups (apasampradayas). He established the true idea of Chaitanya Mahaprabhu. He also discovered the birthplace of Chaitanya Mahaprabhu in Mayapur-dhama, and with his followers he gradually located many different sites associated with the Lord’s pastimes, including the residence of Sri Advaita Acharya in Mayapur. Advaita Acharya actually had two residences—one in Mayapur-dhama itself and one some distance away in nearby Shantipur.
Although Lord Chaitanya had predicted that the holy name would be chanted and preached in every town and village of the world, even learned devotees could not imagine how such a phenomenon could come to pass. Still, Srila Bhaktivinoda Thakura predicted that very soon somebody would come to fulfill Lord Chaitanya’s prediction. And as we know, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada did emerge from the followers of Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati Thakura to fulfill the desire and prediction of Sri Chaitanya Mahaprabhu.
Yet this entire arrangement, from one point of view, was created simply to fulfill the desire of Sri Advaita Acharya. Sri Advaita Acharya was the one who so intensely desired that the Lord should come and deliver the fallen souls, especially through hari-nama- sankirtana, that Lord Chaitanya did appear. And now, more than five hundred years later, we are gathered here in Camarillo, California, chanting the holy names of Krishna. This is possible only because Sri Advaita Acharya Prabhu desired so intensely that we would be able to do so and thus be delivered from the bondage of material existence and imbued with the ecstasy of devotional service.
The sixteen words of the Hare Krishna maha-mantra—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—contain all spiritual truths. Realized devotees have actually seen the entire pastimes of Radha and Krishna within the maha-mantra. Srila Jiva Gosvami wrote a poem describing various pastimes of Radha and Krishna that transpire in the course of chanting one round of the Hare Krishna maha-mantra. Srila Bhaktivinoda Thakura discusses the import of each word of the maha-mantra, and each pair of words (Hare Krishna, Krishna Krishna, etc.). There are eight pairs of names that combine to make the sixteen words of the Hare Krishna maha-mantra. Bhaktivinoda Thakura explains how each pair corresponds to one verse of the Siksastaka prayer of Lord Chaitanya. Further, he wrote an entire chapter on each verse of the Siksastaka.
So, although superficially the Hare Krishna maha-mantra appears to be a simple combination of three different words arranged in a combination of sixteen, actually it contains the entire spiritual world. And as we go deeper and deeper in chanting the maha-mantra, we come closer and closer to actually entering into the spiritual world and the pastimes of Radha and Krishna. Thus, what Lord Chaitanya came to give by the intense desire of Sri Advaita Acharya, although it appears to be very simple—just an arrangement of sixteen words—is actually deeply profound and unlimitedly vast. It is actually the entire spiritual world, in comparison with which the whole material world is just a minute fraction.
The whole process is inconceivable. We know the story of Mother Yasoda and little Krishna. On Krishna’s birthday, Balarama and the cowherd boys accused Krishna of having eaten some dirt, and Balarama and other sons of the gopas complained to Mother Yasoda. But Krishna denied that He had eaten any dirt. To the contrary, He accused Balarama and the other friends of being angry with Him from Their play and therefore wanting to get Him into trouble. “If you have any doubts, Mother,” He said, “you can look into My mouth and see if there is any dirt.” So, Krishna opened His mouth, and Mother Yasoda looked inside. And in Krishna’s mouth she saw the entire universe, the whole cosmic manifestation. She saw all moving and nonmoving entities and all directions. She saw past, present, and future. She saw the material elements and the three qualities of nature. She even saw herself and Sri Vrindavan-dhama, and she became completely bewildered.
Mother Yasoda saw the entire cosmic manifestation in the mouth of Krishna, while Krishna Himself appeared just like a small child whom she could hold in her arms. In the same way, the entire spiritual world is contained within the two syllables Krs and na, because the two syllables Krs-na are Krishna Himself, the origin of everything. That is the invaluable gift of Sri Chaitanya Mahaprabhu upon the fallen souls, given to us due to the desire of Sri Advaita Acharya.
Sri Advaita Acharya is very merciful. Advaita literally means “nondifferent.” He is Advaita because He is nondifferent from Hari, the Supreme Lord (advaitam harinadvaitad). And He is Acharya because He preaches the cult of devotion (Acharyam bhakti-samsanat).
We are actually followers of Advaita Acharya. He is the acharya, or one of the acharyas, in the line of Sri Chaitanya Mahaprabhu. He was initiated by Sri Madhavendra Puri and therefore is in the same generation of spiritual masters as Sri Isvara Puri, the spiritual master of Chaitanya Mahaprabhu Himself. Nevertheless, in one sense we could say that Sri Advaita Acharya is in the line of Lord Chaitanya, because He considered Himself to be His servant.
So, He is acharya, Advaita Acharya. Not only did He induce Sri Chaitanya Mahaprabhu to descend to deliver the fallen souls through the holy name, but He also set the example of how one can be an acharya. Even as a grihastha, He was an acharya. Most people, especially in Kali-yuga, marry and become householders. So the example of Sri Advaita Acharya is most important for us. In some ways, His example may be even more relevant for most people in Kali-yuga than the example of Lord Chaitanya, who renounced family life at an early age, or that of Nityananda Prabhu, who as an avadhuta was beyond all material categories.
Thus, we all have been blessed by the mercy of Advaita Acharya, directly and indirectly. We should take advantage of His mercy, and the mercy He caused to descend from the spiritual world for us. We should serve Him with great love and affection.
Devotee: Some of Lord Chaitanya’s devotees went and stayed with Him in Jagannatha Puri. So, why not Advaita Acharya?
Giriraj Swami: Advaita Acharya was a grihastha, so He remained in Bengal. But when the other devotees would travel from Bengal to Orissa to join in the Ratha-yatra festival and spend the four months known as caturmasya with Chaitanya Mahaprabhu in Puri, He would accompany them. But then He would go back. It was really just the renunciates who were able to join Chaitanya Mahaprabhu. Some of them were married previously but later joined Chaitanya Mahaprabhu. Advaita Acharya, however, as far as we know, remained based in Navadvipa.
Actually, all the members of the Panca-tattva more or less concealed Their glories. It was only later that the devotees gradually realized Their positions.
So, I conclude with a beautiful verse from Sri Caitanya-caritamrta (Adi 1.13):
bhaktavataram isam tam
advaita acaryam asraye
“Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.”
[A talk by Giriraj Swami on Advaita Acharya’s appearance day, February 8, 2003, Camarillo, California]
His Holiness Giriraj Swami gave this talk on June 26 at Syamananda and Radha-priya Prabhus’ house in Moorpark, California, on the disappearance day of Srivasa Pandita.