Krishna's flute

There is gāyatrī mantram [but] what we are chanting is mantra: Hare Kṛṣṇa mahāmantra. It is mentioned in the Scriptures:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

This is not mantram [but the] mahāmantra. It is especially worth noting. The Scriptures [describe] what we take [at the time of] second initiation [as] gāyatrī mantram. That is mantram – gāyatrī mantram.

At the time of first initiation what we get from Guru is mahāmantra. [We need to] consciously differentiate [between mantra and mantram]. With this in mind we can understand what is what. If we want to enter into the transcendental world, first we need [the help of the] mahāmantra, because [the] mahāmantra can rescue [one] from the lowest level [and take one to the very] highest level. [For] gāyatrī mantram some [qualification is necessary]; [there are] rules and regulations, many obstacles, etc. Gāyatrī [is] mantram and Hari-nām is mahāmantra.

[The Hari-nām mahāmantra] is very appropriate for the age of Kali-yuga. Every yuga has [some] mahāmantra, [and that is] called tāraka-brahma-nāma. “Brahma bṛhastatiṁ bṛṁhana tattvam brahma,” that means who is so great and so big. And bṛṁhana, [like a turmpet of an] elephant, [it is a sound so great that it captures the hearts and attention of everyone]. But that sound [has no] material form – [it is pure spiritual sound]. [And] that [divine] sound [descends into this world] from the flute of Lord Kṛṣṇa.

Some mornings I see [how] our temple [is] decorated [with] our [Maṭh] logo. I think how sweet and intelligently Śrīla Guru Mahārāj [has] described [this in his explanation of gāyatrī mantra.…”

Gāyatrī means “gānāt trāyate iti gāyatrī,” – Sing [and] you will get liberation! [Such a] very nice style! “Dance, sing and [you will] get the liberation. This is gāyatrī — gānāt trāyate. No [one anywhere, at any time has] explained [the] transcendental vibration form of Lord [in this way]. No religion says, “Chant, dance and get liberation!” Gānāt trāyate, and what is [the] form of that song? Muralīṣṭa-kīrttana-dhanaṁ, muralī means [the] flute of Kṛṣṇa. [Krishna’s flute is singing. Flutes are singing,] not for blasting, not for making violence. The sweet sound of Krishna’s flute brings peace to the heart.

And what muralī [is] singing? Muralī has some target. [When we] sing, [we] have some [object in mind]. [We also employ rhythm and] meter. [The flute has a regulator and] that meter is —  the name of Rādhārāṇī. No other sound [is] coming out [from] muralī, only, “Rādhe, Rādhe, Rādhe, Rādhe!” [Only] this sound coming — [in a variety of] ways. We can conceive something [in this regard from studing the life and character of] Raghunath Dās Goswāmī. Everyday Dās Goswāmī [is] singing,

rādhe vṛndāvana-vilāsinī rādhe rādhe
rādhe kanu-mano mohinī rādhe rādhe
rādhe aṣṭa-sakhīra śiromaṇi rādhe rādhe

In this song every verse concludes with, “Rādhe, Rādhe!” Every day this is sung in the Rādhā-Damodar Temple. Gaura Kiśor dās Bābājī Mahārāj was always singing this song, [whether] walking in the road or sitting in his place. Because this sound is [the] only song coming from the flute of Lord Kṛṣṇa. [The sound] manifestation [of it’s divine influence spreads over the entire] transcendental and mundane worlds.

This [understanding] we get from [description] of rasa-līlā in Śrīmad-Bhāgavatam.
First Kṛṣṇa calls the Vraja-gopīs to [assemble] for rasa-līlā. [It is the] ‘Clarion Call’. What is the meaning of ‘clarion’?
Audience: It’s like an alert for signal from the signal tower. It will give some call in a compound to alert the troops wake up.
Govinda Mahārāj: That is ‘Clarion Call’. Very nice. Where is it, in Christian or Muslim or Hindu?
Audience: In Christian.
Govinda Mahārāj: Very good, that they are doing that, but it is not their father’s property. It is a property of every jīva-soul. It is not father’s property of Hindu or Christian or anyone. This is the property of all the jīva-souls. And which way will we understand that it is a property of jīva-soul, which way will we understand? We understand [this] through Bhaktivinod Ṭhākur. “Jīv jāgo, jīv jāgo, gaurachānda bole,” Is this the Clarion Call or what? “Kota nidrā jāo māyā-piśāchīra kole.” We are sleeping [on the lap of māyā in ignorance] and Clarion Call [is] coming, “Wake up!”. And “uttiṣṭhata jāgrata prāpya varaṁ nibodhata,” Upaniṣads say, “Oṭho, jāgo! Wake up, arise and prāpya varaṁ nibodhata… Varaṁ means search for Śrī Kṛṣṇa and get the Love for Kṛṣṇa.

The Upaniṣads, Bhaktivinod Ṭhākur, the song of Kṛṣṇa’s flute – gist of that sound, it’s wealth, is realized in connection with the lotus feet (service) of Śrīmatī Rādhārāṇī. “muralīṣṭa kīrttna-dhanaṁ.” Kṛṣṇa is only attracted to His Divine Potency. She is serving Kṛṣṇa wholeheartedly and very [extensively] with her associates.

She is [known as] Rādhārāṇī. And Kṛṣṇa is always [and only] thinking of her. [The sound of] Kṛṣṇa’s muralī-dhani, flute, not only [regulates] madhura-rasa, [but all rasa]. In madhura-rasa Rādhārāṇī is the chief – Rādhārāṇī, but [all] other rasas [are] also maintained by madhura-rasa. Madhura rasa is ādi rasa the principal rasa from which all rasa springs. Madhura rasa maintains all variety of spiritual relationship: passive, active — servant, friend, parent — guardian (śānta rasa, dāsya rasa, sākhya rasa, vātsalya rasa). Maintaining means preservation. First be brahmacharī, that is preservation. Do you understand why I am telling brahmacharī?

“Gāyatrī muralīṣṭa-kīrttana-dhanaṁ…” Generally we refer to the Hare Kṛṣṇa mahāmantra or any devotional song as kīrtan or saṅkīrtan. But there is a little difference between the two. What one does alone may be called kīrtan. But saṅkīrtan means [when], in a gathering of devotees, [their] heart comes out, that kind of kīrtan is called saṅkīrtan.

Here Guru Mahārāj [has] specifically [mentioned] ‘kīrttana-dhanaṁ’. Kīrtan [is] not only [recommended] for everyone, [but] It is [the] wealth of our life, because through kīrtan we get  entrance into the rasa-līlā – [divine play with Kṛṣṇa, the Vraja-gopīs, Rādhārāṇī – playing, dancing, singing, etc. And this is wealth of liberated jīva-souls.

Guru Mahārāj says not only kīrttan, [but] kīrttana-dhanaṁ. Gāyatrī muralīṣṭa… muralī, the flute is not a bamboo stick or [something made out of] metal… Muralī is alive. This means muralī is a conscious [living being] (chetan). He has desires and free will [like any being, but he is using his freedom for this inconceivable] service to Lord Kṛṣṇa. Everyone in the transcendental and material world has free will, this freedom Krishna has given to everyone. The body of the flute is a form of consciousness.The flute's ecstasy is in singing the song of the lotus feet of Rādhārāṇī.

“Sakhi murali viśāla-chchidra-jalena pūrṇā…,” (Vidagdha Madhava, Rūpa Goswāmī) Rūpa Goswāmī Prabhu’s śloka praises the flute. And muralī has [it’s] own life [which is dedicated to this most] desirable and palatable song. More than that I cannot express in English. But I can see in the eyes. Cannot express — maybe. But it is true, what muralī [is] playing, that [is] written everywhere. [He is] playing the name of [the] Supreme Servitor of Lord Kṛṣṇa. [The] Supreme Servitor Form of Lord Kṛṣṇa is Rādhārāṇī.

It is fully described in Garga-saṁhitā. [I have seen yesterday maybe] — I am opening and getting. This is [the] mercy of Guru Mahārāj. Standing in the ārati and seeing the ‘gāyatrī muralīṣṭa kīrttana dhanaṁ’, Maṭh logo above the Deities, my brain starts working. Brain is material [and matter] cannot touch that transcendental but everything is possible by the grace of Gurudev. [So by Śrīla Guru Mahārāj’s grace] I am very hopeful.

Muralīṣṭa kīrttana dhanaṁ, and that iṣṭa kīrttana of muralī, it is Rādhā-padam. [The meaning of gāyatrī as revealed by Śrīla Guru Mahārāj is: Kṛṣṇa’s flute sings the song of the lotus feet of Rādhārāṇī.] The word dhīmahi in gāyatrī is very famous [in Sanskrit literature]. Two words are present most in gāyatrī mantrams: dhīmahi and prachodayāt. The concluding word of the meditation is prachodayāt. It’s not [that] we will only meditate, but [the mantram] will pressure us to serve Rādhārāṇī.

Chodaṇam – pratichodaṇam, what is chodaṇam and what is pratichodaṇam? [Spiritual regulations and injunctions. That scriptural advice is found] in the Vedas, Upaniṣads, Śrīmad Bhagavad-gītā, Mahābharata, etc. Śruti and smṛti: Bhagavad-gītā is smṛti and śruti is Vedanta, Upaniṣads, etc. Chodaṇam – pratichodaṇam. [But] here chodaṇam means preraṇa (inspiration). Forceful inspiration — inspiring forcefully. The mantram’s [nature] is like that: to capture the jīva-soul’s mind through inspiration and forcefully engage one in the service of Rādhārāṇī. [This is the extraordinary] meaning Śrīla Guru Mahārāj has given of [the] gāyatrī-mantra.

And I have [found this sort of nectar in] the Garga-saṁhitā maybe [a] thousand times. [We should note that in Śrīmad Bhāgavatam the most exulted,] qualified, exponents of Vedic mantras [were all present at Sukadev’s] meeting with Parikṣit Mahārāj. [Vedavyās records their names in the Bhāgavatam (Ṛṣi Parāśara, Atri, Chyavana, Śaradvān, Ariṣṭanemi, etc), because each name also represents a different school of thought.]

atrir vasiṣṭhaś chyavanaḥ śaradvān
ariṣṭanemir bhṛgur aṅgirāś cha
parāśaro gādhi-suto ’tha rāma
(Śrīmad-Bhāgavatam 1.19.9)
dvaipāyano bhagavān nāradaś cha
(Śrīmad-Bhāgavatam 1.19.10)

[Even though they are] senior-most [representatives of all schools of Vedic thought] Śukadev Goswāmī [did] not try to fully [disclose the esoteric secrets of the Kṛṣṇa conception], the Goloka Vṛndāvan — [aprākṛta-līla. By inference he revealed the highest truth.] But Śukadev Goswāmī [did] not expose [the conception of] Mahāprabhu.

“Charīṁ chirāt karuṇayāvatīrṇaḥ kalou…,” (Chaitanya-charitāmṛta, Ādi 1.4) Mahāprabhu [came to] give what [was never] given before in this material world, not only this material universe, but in [the] millions of universes [in this] material sky, nowhere [was it] given. Mahāprabhu Chaytanyadev came to give that. And that [can be found] in Śrīmad-Bhāgavatam. [But] Viśvanāth Chakravartī Ṭhākur [says] clearly, if you search [for] evidence you [are] foolish, because [although] Śrīmad-Bhāgavatam [may be the] junior-most [scripture, it contains the] senior-most thought.

[After] Vyāsadev [had revealed] all the scriptures [still he] was unhappy. He [was] again initiated by Nārad Goswāmī, meditated [and] then composed [the] Bhāgavatam. [So it is] junior-most [in term of date of composition], but the senior-most beautiful theories [of the highest reality are given in an] organized way to [the] jīva chetana (souls of this world). Guru Mahārāj [used this expression, ‘jīva chetana’: [it may be a] material atmosphere, but [the basis of the] world is consciousness. That is Guru Mahārāj’s expression.

[Still] there is [a] little suspicion [in the minds of] pure [hearted] devotees, “Why is Rādhārāṇī’s name not [mentioned] in the Bhāgavatam?” And Guru Mahārāj [has] given this theory to us.

yadamiya-mahimā-śrī bhāgavatyām kathāyāṁ
pratipadam anubhatam apyālabdhā-abhidheya
tadakhila-rasa-mūrteḥ syāma-līlā valamvaṁ
madhura-rasābdhi-rādhā-pādapadmam prapadye
(Guru Mahārāj’s śloka-book, 566)

In the Śrīmad Bhāgavatam everywhere, every śloka, every [letter is] glorifying the [holy] name of Rādhārāṇī. [Her] particular form [may not be visible], but Kṛṣṇa [is] always playing with whom?  Rādhārāṇī. Śrīmad-Bhāgavatam [is] the Play of [the] Sweet Absolute. Then it is impossible [that] Rādhārāṇī’s name [will] not [be] there. But Śukadev [is] hiding [her behind a veil of inference. In India there] is [a] marriage system, married girls always keep their heads covered. When [a] senior honorable person comes they [immediately cover their heads]. [This] is [also the] style of Śrīmad-Bhāgavatam for [concealing, yet revealing] Rādhārāṇī. Guru Mahārāj said it.

yadamiya-mahimā-śrī bhāgavatyām kathāyāṁ
pratipadam anubhatam apyālabdhā-abhidheya
tadakhila-rasa-mūrteḥ syāma-līlā valamvaṁ

Without Rādhārāṇī’s association, Kṛṣṇa is nothing! Because [the] Sweet Absolute’s play in Goloka Vṛndāvan depends upon Rādhārāṇī. Kṛṣṇa is [the] emporium of all rasas, akhila-rasāmṛta muriḥ. But who is the pot? [The] pot is Rādhārāṇī. [In that] pot Kṛṣṇa [is] keeping his wealth and tasting. Otherwise, all will be spoiled. Gopa-gharan. Always be gopa-gharan, keeps [all this wealth] in [the] pot of Rādhārāṇī [and] tastes [her] mood of the devotion.

[This is the] explanation Guru Mahārāj [has] given of [the] gāyatrī mantram. And no one [has] given [anything like this in the] conscious world — this material conscious world. No one [has] given [an] explanation like Guru Mahārāj. [In his final days] we saw Guru Mahārāj [continually] discovering [new things]. Actually, [it is] within him, but he [did] not [have anyone] to tell. [Finally in his last life] I asked Guru Mahārāj, “Nowhere [has] anyone given [such an] explanation of gāyatrī mantra, why [are] you [exposing that]?”

This was my question to Guru Mahārāj. “All the āchāryas are hiding that, [but] why [are] you exposing?” Within gāyatrī mantra, within Ṛg mantram — Guru Mahārāj revealed everything. Ṛg mantra,

bhvādes tat savitur vareṇya vihitaṁ kṣetrajña-sevyārthakaṁ
bhargo vai vṛsabhānujātma-vibhavaikārādhanā-śrīpuram
bhargo jyotir achintya-līlāna sudhaikarādhāna-śrīpuram
[bhargo dhāma-taraṅga-khelana-sudhaikārādhanā śrī-puram]
[bhargo dhāma-sadā nirasta-kuhakaṁ prajñāna-līlā puram]
[devasyāmṛta-rūpa-līla-rasadherārādha-dhīḥ preriṇaḥ]
[devasyāmṛta-rūpa-līla-puruṣasyārādha-dhī preṣiṇaḥ]
devasya dyuti-sundaraika-puruṣasyārādhya-dhī preṣiṇaḥ
[gāyatrī muralīṣṭa kīrttana-dhanaṁ rādhā-padaṁ dhīmahi]
gāyatrī-gaditaṁ mahāprabhu-mataṁ rādhā-padaṁ dhīmahi
dhīrārādhānam eva nānyad iti tad rādhā-padaṁ dhīmahi

I [have] taken, I have taken six explanations. I chose [from] there — and four I have taken [specifically]. But it is [especially] my desire, [that] I shall take this [one], “dhīrārādhānam eva nānyad iti tad rādhā-padaṁ dhīmahi.” Buddhi — dhi. Buddhi – where will go buddhi? [There are] two kinds of intelligence: one parā and one aparā. Aparā intelligence [is] always serving the Lord.

Then, “dhīrārādhānam eva nānyad iti…” without serving the Lord no other conception exists. That is Guru Mahārāj’s vākya, meaning — explanation. But I [have] taken, “gāyatrī-gaditaṁ mahāprabhu-mataṁ…,” [where] it is [a] little hiding (rādhā-padaṁ dhīmahi).

Anyhow, this way…
tat viṣṇoḥ paramaṁ padaṁ srotimataṁ muhyanti yat surayaḥ
drāsta chakṣur iva prasarita-mahā-suryeva divyā tatam

[The original Ṛg Veda mantram is:]
oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti surayaḥ
divivā chakṣur ātatam [viṣṇor yat paramaṁ padam]
[It is called] Ṛg mantram. Ṛg Veda mantra. [But Śrīla Guru Mahārāj has enhanced that Ṛg mantra:]

tat viṣṇoḥ paramaṁ padaṁ srotimataṁ muhyanti yat surayaḥ
drāsta chakṣur iva prasarita-mahā-suryeva divyā tatam
dhāmna śrena sadā nirasta-kuhakaṁ satyaṁ paraṁ śabditaṁ
jyotiḥ priti-tanum hiraṇya-puruṣaṁ paśyanti taṁ surayaḥ

“Jyotiḥ priti-tanum hiraṇya-puruṣaṁ…” Jyotiḥ, effulgence and love — heart and halo [has] taken form [as] Śrī Chaitanya Mahāprabhu. [This sort of revelation] is Guru Mahārāj’s miracle.

So many paṇḍits can understand the Sanskrit language, but [from within] the Sanskrit, everyone cannot [extract the gist of ecstasy]. This is [a] fact. In the Upaniṣad [it is] said very clearly, “nāyam ātmā pravachanena labhyo na medhayā na bahunā śrutena.” You know so many things — maybe. You [may] have so [much] intelligence (medha), but you will not understand. Without [the] grace of Nityānanda Prabhu, without [the] grace of Baladev, you cannot understand anything.

But, “yam evaiṣa vṛṇute tena labhyas…” when Kṛṣṇa in the form of Guru will give this mantra to you and you will meditate with your [own] existence, then you must understand. [There] is no [doubt]. But everywhere [people are plagued by doubt and questions. Therefore] everywhere [there] is so [much] difficulty. “Tasyaiṣa ātmā vivṛṇute tanuṁ svām…,”[But he will reveal himself to whom he chooses. It is if] you have no eyes! Like owls, [who] don’t like to see the Sun. [If we don’t have a pair of eyes, how] will we see?

“Andhi bhuta chakṣu yāra viṣaya dhulite kemane se para-tattva pāibe dekhite…,” this is [a] Bengali expression of Kṛṣṇadās Kavirāj Goswāmī. “Andhi bhuta chakṣu yāra viṣaya dhulite kemane se para-tattva pāibe dekhite…,” which way will [one] see who’s eyes are blinded [by the] dust of material conception? Hare Kṛṣṇa.

Here is [the word] surayaḥ. Guru Mahārāj used [it] only to honor the Vedas, Upaniṣads. But Guru Mahārāj [has not] given [the] meaning of surayaḥ [as ‘the vision of the gods’]. Surayaḥ means demigods. They are seeing, but [demigods] can never see that hiraṇya-purusaḥ [higher reality], without [the] mercy of Mahāprabhu (jyotiḥ priti-tanum) Without [the] mercy of Nityānanda Prabhu, [even the gods] surayaḥ also cannot see. This is [a] fact. [Not that only] I am [saying this, but] Brahma himself [agrees]:

jānanta eva jānantu
kiṁ bahūktyā na me prabho
manaso vapuṣo vācho
vaibhavaṁ tava go-charaḥ
(Śrīmad-Bhāgavatam 10.14.38)

“Those who say ‘I know [Kṛṣṇa]’ – let them talk. But [as far as I am concerned] I cannot understand [even a] little bit about your glories. It is not only bodily, mentally, [or] verbally, [but] my whole existence is blind without your mercy [my Lord]. And for that I am misguided.”

Brahma stole Kṛṣṇa’s cows [and cowherd] boyfriends [while] the Pastimes of goṣṭha-līlā [when they took a lunch break from their cow herding]. [Brahma] kept [them] in a cave [on his planet] and after one year came back and [was shocked], “Everything is normal! Śrī Kṛṣṇa’s Pastimes in Vṛndāvan [are] going on [as ever without interruption].” He thought [the cows and cowherd boys must have somehow escaped and returned to Vṛndāvan. So he checked back on his planet Brahmaloka and saw they were still there sleeping under the influence of his illusion.] Again came back, again came back… and [finally] fell [at the] lotus feet of Kṛṣṇa [and said that] śloka:

“Jānanta eva jānantu, kiṁ bahūktyā na me prabho…,” I do not want to [speak very] much, I can only say [that] I cannot understand it. Kiṁ bahūktyā means [it’s] not necessary to tell so many things. I can only say, ‘I cannot understand [it] mentally, verbally [or] bodily…

Hare Kṛṣṇa. Every day [this type of divine substance does] not come out. Today I am very fortunate — [you are all very fortunate. And it came by simply seeing out Math logo. By his mercy I could give some explanation about Śrīla Guru Mahārāj’s gāyatrī conception.] (gāyatrī muralīṣṭa-kīrttana dhanaṁ rādhāpadaṁ dhīmahi.)

Question: Mahārāj, previously you mentioned that Garga-saṁhitā it will perhaps be more suitable for real [devotee] section, because there are so many things which can be taken wrongly. And after hearing your explanation today, very forceful style, a loving explanation.I am thinking [of the possibility that] we can make some bhasya, some commentary on Garga-saṁhitā. Then people won't get the wrong [idea].
Govinda Mahārāj: Yes, It is true. But [the] difficulty is that what Guru Mahārāj wants, that I cannot do. And which way can I do this? That is [the] question. Guru Mahārāj wants [to] make Śrīmad-Bhāgavatam within three hundred śloka. And [he] gave me some consciousness, clue…

And [in the end he] told, “I cannot do it, but you will try to do [it] if you can.” But I [have] become [a] businessman and in whole world I made [a] business. My business is good business, distributing that conception, Kṛṣṇa conception. Actually [the] whole world [has] so many problems. And my nature [is] to take the problem in my head. From [the beginning] I’m doing [this]. Then willingly or unwillingly [others are] involving me and I’m also involving myself. Otherwise, if I shall get one very clean [house] as that was my desire also and for that I am making one very small house in Govardhan for me and my friends. Like Āśram Mahārāj, Goswāmī Mahārāj. I shall stay one room inside there another four room for my guests. When they will come they can stay. And downstairs five rooms, can stay all the devotees. This way I make one house, but Kṛṣṇa’s plan I do not know. He given me, he pushed me in the hospital of Woodland. And stroke happened. And they told two stroke already finish and now one waiting for you to send you to Goloka Vṛndāvan.

prema esechhila, chale gela se ye khuli dvāra – āra kabhu āsibe nā
baki āchhe śudhu āreka atithi āsibāra, tāri sāthe śeṣa chenā
se āsi pradīpa nivāiyā dibe eka dina, tuli labe more rathe
niye yābe more gṛha hate kon gṛhahīna grahatārakāra pathe
(Smaraṇa 3, Rabindranath Tagore)

All [is by] the will of Lord Kṛṣṇa. Everything is possible I believe. Everything is possible. But [it is] necessary to read this Garga-saṁhitā very carefully. Everyone is not qualified, I have seen [it]. For that [reason] Prabhupad Saraswatī Ṭhākur [has] not given [it] to everyone, otherwise… He [has many] qualified devotees and printing press, [the] Gaudiya Printing Works. Not only one press, he had many…
Audience: Also [at] that time copyright may not be available…
Govinda Mahārāj: No copyright is there. It is made [by] Garga Ṛṣi, whose age [is] maybe 10 000 years. He cannot claim the copyright [laugh].  Actually [there is no] copyright of Garga-saṁhitā.

Jaya Guru Mahārāj! You are so fortunate, I am also so fortunate because today some explanation [has] come [about] our logo, “gāyatrī muralīṣṭa-kīrttana dhanaṁ rādhāpadaṁ dhīmahi.” Ah… yes, this lecture will be translated, transcribed.