The Heart of Krishna

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For nearly a century Srila I3hakti Promode Puri Goswaini Maharaja pursued the path of devotion as preached and practiced by Sri Krishna Chaitanya Mahaprabhu and His fol-lowers, the Goswamis, up to and including Sri Srimad Bhaktisiddanta Saraswati Thakut the architect and founder of Sri Gaudiya Math.

Srila Saraswati Thakur wanted his followers to translate the Krishna Conception of Divinity for the English speaking world. Srila Puri Maharaja reveals the secrets of this devotional tradition through his expert analysis of the pastimes of Sri Chaitanya Mahaprabhu, and Sri Sri Radha & Krishna. In The Heart of Krishna, he calls upon all those pursuing the path of bhakti to be cautious in their dealings with devotees, especially the pure devotees of the Lord.

His Holiness Bhakti Promode Puri Goswami Maharaj shared an indomitable faith that the service of his guru and the message of Chaitanya Mahaprabhu was the sole purpose and the highest aspiration of life. With this conviction, he embodied the very life current that his spiritual preceptors of the Brahma- Madhva-Gaudiya school of Vedanta have shared with the world. His guru, His Divine Grace Srila Prabhupada Bhaktisiddhanta Saraswati Thakur, encouraged him to write about and teachothers the path of pure devo-tion to Lord Krishna. The result of perfect hearing and a life of practice evolved into one of the most prolific writing and influential teaching careers in the history of Gaudiya Vaishnavism.

rila Puri Maharaj attracted the hearts of so many to the Bhagavata religion-- from different backgrounds and coun-tries people found in him a true spiritual guide and shelter. He was an emblem of humility and simplicity, and his unwar, ranted generosity of spirit and kindness touched the hearts of all he met. Srila Puri Maharaj departed this world for the eternal abode in the predawn hours of Narayan Chaturdashi, October 22, 1999, one day before the Rasa Purnima.We arc greatly indebted to His Divine Grace for his gift- -a lifetime of pure devotion, which we can aspire for, learn from, and discuss about for our own spiritual nourishment.

HE SANSKRIT WORD FOR "OFFENSE" (aparadha) is explained etymological-ly as ralad arthad ctralad apaga-tah, "to be distanced from worship." Offenses committed at the lotus feet of Vaishnavas, the devotees, distance one from devo-tional service to the Supreme Lord. But in a higher sense, it means to be removed from the service of Sri Radha. All divine service to Krishna is being con-ducted under her direction. To offend her servitors is to make one unfit for her divine service. The whole aim of Krishna consciousness is ro.dha-dasyam, the divine service of Sri Radha, and offenses at the lotus feet of Vaishnavas make one unfit for such service.

The Lord is overly protective of his devotees (bhakta-vatsala). He cannot tolerate any offenses against them. They have bhakti (devotion), and they can awaken it within us. Bhakti is the sole means to attract Krishna, who is a slave of devotion. The same is true of Sri Chaitanya Mahaprabhu. The Chaitanya Bhagavata states: "A person can attain the shelter of Mahaprabhu only by the grace of a higher Vaishnava. Religious practices and even chanting the Holy Name without devotion is useless."

Srila Bhaktisiddhanta Saraswati Prabhupada writes in his commentary: "Without developing a spirit of serv-ice, chanting the Holy Name is in vain. A natural desire to engage in service can only awaken in the heart when one receives the blessings of an unalloyed devotee." Here, "a natural desire to engage in service" is the definition of bhakti.

In the following verse, Vrindavan Das Thakur goes on to say: "If a person commits an offense at the lotus feet of a Vaishnava, even though he may have received Krishna's mercy, he will never attain divine love, prema."

Srila Prabhupada writes: "One who commits offenses to a Vaishnava becomes incapable of rendering pure devotion because he is, committing offenses to the Holy Name. Although it may appear that such an offender is still being shown favor by the Lord as he continues to make a show of chanting without diffi-culty, the Lord is in fact very displeased with him because of his antagonism toward devotees. Therefore, in any discussion of rornaparadha, it is always stressed that we must first give up sadhu-ninda or finding fault with devotees."

Regarding the phrase Igsna-krpa hoile-o ("even though he may have received Krishna's mercy") in Vrindavan Das's verse quoted above, it is apparent that Srila Saraswati Thakur considers that an offender to the Vaishnavas is only making a pretense of chanting. Seeing him, people may think the Lord still favors him, but they are wrong.

**Contents and Sample Pages**