Govardhana Readings 2025

Prabhupāda explains that if you appreciate and render service to those who are dear to Kṛṣṇa, then Kṛṣṇa will be very accepting. Therefore, we follow the footsteps of Prahlāda Mahārāja, who, even in his prayers to Nṛsiṃhadeva—who's present before him—says that, "First I worship my spiritual master, I serve Him." That's the mood of those who are in the disciplic line: they consider themselves dāsa-dās-dāsa-anudāsah. Caitanya Mahāprabhu liked that verse so much he chanted it during the Ratha Yātrā in front of Lord Jagannāth.

So Prabhupāda said, "Love me, love my dog." If you meet somebody, like we did the other day in Gurugrām, we met a man whose name was Siddhārth, and he was walking his dog. And I said, "That's a nice dog." And the dog was happy; he licked me. The man was happy because I liked his dog, and then he took the book.

So, when we please somebody who's dear to the Lord, or we get the positive glance of somebody who is dear to the Lord, then the Lord considers us. For instance, when Nalakūvara and Maṇigrīva misbehaved, Nārada gave them shelter by cursing them, and then they took birth as twin Arjuna trees. But he said, "When Kṛṣṇa comes for His pastimes"—this was unscripted, because he just uttered it himself—"Kṛṣṇa will liberate you." And so Kṛṣṇa remembers during the pastime of Dāmodara-līlā, when He's dragging the churning apparatus, the grinding mortar. "Oh yeah, My devotee Nārada said that these two will be liberated. So I'm going to go take a little shortcut, or take the long way around, and pull down the trees and liberate them." And His specific thought was, "Because Nārada said it."

So we go by that principle: that we try, as Prabhupāda said, "The more you're the servant of the servant of the servant of the servant, a million times removed," he said, "that is perfection."
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#1 The Later Pastimes of Lord Sri Caitanya Mahaprabhu-1 | Govardhan Readings | 29 Sep 2025

I quoted Prahlāda Mahārāja. We quote him again, but that was his, his mood: that even though Nṛsiṁhadeva was personally present, he said, 'Yeah, but I just serve my guru one-pointedly.' And we see, even in the Kṛṣṇa conscious movement, Jayananda Prabhu was famous for having one-pointed attention on serving Prabhupāda. It's palpable. If you see somebody who is like, 'That's their only interest,' they just want to serve their spiritual master. And Prabhupāda had that, in that he said, 'Everything for Kṛṣṇa and nothing for me.'

How did he execute that? It was whatever the order of his spiritual master was. He just took that. That mood evolves from an understanding of our own self-interest, and it's not material, but it's ontologically correct. That's the last statement, because we're over time. But one of the main points made in the Eleventh Canto by Havi-yogendra, where he says:

bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ
tan-māyayāto budha ābhajet taṁ bhaktyaikayeśaṁ guru-devatātmā (11.2.37)

In which he talks about what is the condition the soul has fallen into in this world. It's fear, which arises when the living entity considers himself or herself to be the material body, because of absorption in the external, illusory energy of the Lord. At that point, hesays, he also forgets his constitutional position as eternal servant of the Lord because he’s turned away from the Lord.

He says, 'In that bewildered, fearful state, he forgets his constitutional position.' He says, 'Therefore one should'—tan-māyayāto budha ābhajet taṁ—'one should serve Kṛṣṇa with one-pointed attention through the medium of the spiritual master, whom he should consider as worshipable Deity.' He says, bhaktyaikayeśaṁ guru-devatātmā, 'his worshipful Deity and his very life and soul.'

That we can see, even in the Kṛṣṇa conscious movement, those who have transferred from being falsely self-interested, or erroneously self-interested because they got the wrong sense of self, to real self-interest, that 'serving Kṛṣṇa is my real self-interest,' and then falling in love with the representative... You know, devotees were in love with Prabhupāda. They just wanted to serve him. You can see that in many of the devotees: that that was their only interest. Just "How would Prabhupāda be pleased with this?' And that's the mood that continues to expand in the spiritual world."
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#2 The Later Pastimes of Lord Sri Caitanya Mahaprabhu-2 | Govardhan Readings | 29 Sep 2025

Prabhupāda encouraged everyone to write. The main forum for writing during Prabhupāda's time, since Prabhupāda was writing all the books, was the Back to Godhead magazine. He wanted devotees to make articles for that. He emphasized, and all that's there in the record—that writing is a way of consolidating your realizations. If you write essays or books, then you have to do deep research, and you also become very acquainted with it, and you become more articulate in teaching Kṛṣṇa consciousness. Because, as you know well, when you write, you have to refine the way you present it, and then it becomes refined in your mind also. What Prabhupāda said about it was that finding ways to present Kṛṣṇa consciousness in a modern context, he said that you have to be expert to do that. That's one thing he said. To give an anecdote, Prabhupāda encouraged Svarūpa Dāmodara Mahārāja to write a science book, which he did. He wrote a book called 'The Scientific Basis of Kṛṣṇa Consciousness.' And Prabhupāda appreciated that a lot, and he touted that book, and his disciple who had written it, so he was encouraging about that.
(excerpt from discussion)

Verses covered: CC Madhya 1.86-109
https://vedabase.io/en/library/cc/madhya/1/advanced-view/
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#3 The Later Pastimes of Lord Sri Caitanya Mahaprabhu-3 | Govardhan Readings | 29 Sep 2025

Competition is always there, but it should be marked by appreciation for the person and wanting to follow in their footsteps and try to do as well as they're doing because they're setting such a good example, and try not to feel adverse to such a person, and certainly not try to impede their progress. And that can happen.

So, it's extremely important that we remain non-envious—and we have every reason not to be envious—because Kṛṣṇa is all-opulent. He is there for every living being equally. And if we tend to our own field and cultivate it properly, there is no question that we'll be fully abundant because of Kṛṣṇa's generosity. It's already there, even for the animals, what to speak of others. So, we have no cause to be envious of other people. We just have to develop our own service to Kṛṣṇa and our own mentality for him.

The other compelling point is that when we're envious of somebody who is doing something well, then we become impervious to their good qualities. When we appreciate, as Voltaire once said, the good qualities in others, then they become ours. When we have true appreciation without envy, and not even a drop of envy, then the qualities of that exalted person—they go right straight into our heart, and we take them up too. So, that's our choice.
(excerpt from the discussion)

Verses read: Cc Madhya 1.161-218
https://vedabase.io/en/library/cc/madhya/1/advanced-view/
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#4 The Later Pastimes of Lord Sri Caitanya Mahaprabhu-4 | Govardhan Readings | 29 Sep 2025

Just one note about reading through a whole section of Prabhupāda's books. It's kind of like going on parikramā. When you go around, go over, downhill; you'll find some places more accommodating to your feet. It may be soft sand. Other places, at least in the old days, used to be places people just dumped gravel and there was no way around it. You just have to walk over it.

So, when we're reading through, you might find some sections that are more appealing than others, but in these types of yajñas of reading, the best thing is just to be very patient and listen to everything. Because even though your mind may not appreciate certain sections, you don't know, it's going in. It's like radiation. You can't see it. It goes in, it stays in. And you'll be really surprised later, maybe two years later, five years later, even five minutes later, that you understand that Kṛṣṇa-kathā is transcendental. It's non-different from Kṛṣṇa. It goes in and it stays in, and it transforms us. So, it is a yājña, and you have to be steady and just stay the course.
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#5 The Later Pastimes of Lord Sri Caitanya Mahaprabhu-5 | Govardhan Readings | 30 Sep 2025

I was appreciating how each one of those verses, one can enter into by singing it at appropriate times and places with appropriate rāga. And it's highly interactive, because each one of the verses really is not just expressing the emotion that's being described there, but it was also something that was written by someone with realization. And then it was consumed by Śrī Caitanya Mahāprabhu Himself. It's like He chewed it. You know, they are remnants.

So, each one of those verses, if you bring it into your life and make it a practice, then you're in resonance with the process that Caitanya Mahāprabhu is personally engaged in, and there's large scope for doing that unlimitedly.
(reflections by HG Vaisesika Dasa)
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#6 The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu-1 | Govardhana Readings | 30 Sep 2025

The remnants of food left by a pure Vaiṣṇava are called Mahā-mahā-prasādam. This is completely spiritual and is identical with Lord Viṣṇu. Such remnants are not ordinary. Spiritual masters who are to be considered on the stage of Paramahaṁsa and beyond the jurisdiction of the varṇāśrama institution. The remnants of food left by the spiritual master and similar paramahaṁsas, or pure Vaiṣṇavas, are purifying. When an ordinary person touches such prasādam, his mind is purified, and his mind is raised to the status of a pure brāhmaṇa.

The behavior and statements of Advaita Ācārya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of food left by the bona fide spiritual master and pure Vaiṣṇavas.
(Cc Madhya 3.97)

Verses discusses: Cc Madhya 3.1-98
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#7 Lord Sri Caitanya Mahaprabhu’s Stay at the House of Advaita Acharya | Govardhan Readings | 29 Sep

It's mentioned that in the progression of devotional service—which we heard about earlier, and maybe it was in the class this morning heard in the purport—'ādau śraddhā, tato sādhu-saṅga, atha bhajana-kriyā, tato anartha-nivṛttiḥ syāt, tato niṣṭhā, tataḥ ruciḥ,' etc. This is the progression from śraddhā to prema, and Viśvanātha Cakravartī Ṭhākura notes that this is anukrama—one step after another.However, sometimes they're anachronistic. Someone may have an experience beyond their adhikāra, and that can be taken in the way Nārada Muni had received some impetus. This is what it feels like.

And yet another commentary from the Sixth Canto of the Śrīmad-Bhāgavatam—Viśvanātha Cakravartī Ṭhākura talks about the chanting of the holy name specifically. He says that devotees who chant Hare Kṛṣṇa may experience the fruit of that at different times, for different reasons.
He says: a tree, when planted, takes as long as it takes to produce a fruit. You can't hurry it up. It has to grow from a sapling and then put its roots down. Some trees, like almonds, they take seven years before you actually get any fruit from the tree. He said that sometimes Kṛṣṇa withholds the ecstasy of the holy name until the devotee is leaving the world.

That's also there in Light of the Bhāgavata, where Prabhupāda, commenting on the sages staying back for Cāturmāsya, says they stay in one room—generally in one place. They don't go out anywhere. They just hear and chant for those four months. And then he says in his commentary that they don't realize the result of their austerity till they leave the room.
When you're there, you just think, "Yeah, this is what we're doing." But when they leave, they go, "Oh my God, what did I do?"

And then Prabhupāda says: we are in a Cāturmāsya-like existence. He said, we get this body and we have an āyuḥ—a span of life for so long—and it's kind of like a Cāturmāsya. We have this little opportunity in the short human life to perform the austerity, and we may not even realize the full effects of that cultivation until we leave the body.

Verses discussed: Cc Madhya 3.99-203
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#8 Sri Caitanya Mahaprabhu’s Stay at the House of Advaita Acharya-2 | Govardhan Readings | 30 Sep 25

If you go on parikramā of Govardhana Hill, you'll find some sections that are smooth, easygoing. This is more in relationship to hearing sections—for instance, of the Bhāgavatam. Sometimes people get to the Ninth Canto and they say, "Do I have to read the entire lineage going all the way to Kṛṣṇa's appearance?" And it seems tedious. But we should remember that, as Sanātana Gosvāmī says, every word of the Śrīmad-Bhāgavatam emanates a shower of nectar." It's all completely transcendental. I heard Prabhupāda the other day say that every verse in the Bhāgavatam is as good as the Mahāmantra; He said 'the same thing.' So no, we shouldn't skip it.

And finally, this idea of feeling unqualified: How does one become qualified? Well, Kavirāja Gosvāmī told us earlier. He said, "If you can't understand it, then I request you to hear it again and again and again," not to avoid it, but just to hear and be submissive and listen. Because by hearing again and again, one can come to understand. It's not an academic type of hearing; it's a devotional hearing. And Kṛṣṇa responds within the heart and informs us.
(excerpt from the discussion)

Verses discussed: Cc Madhya 3.203 -4.86
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#9 Sri Madhavendra Puri's Devotional Service-1 | Govardhan Readings | 01 Oct 2025

In the Pañcarātrik system of Deity worship, there are two standards. One is the standard for temple worship; the other standard is the standard for home worship of The Deity, and generally, they are very different.

At the temple, one should worship Kṛṣṇa like a king, and every specific should be observed, and one should have ever-increasing opulence for The Deity. At home, the standard is not as strict in the Pañcarātrik system because families do have to eat. If you just eat all halavā and white pūrīs for every meal, or if that's what you feed your kid, because like, "Okay, you make six kinds of milk sweets, and here's your breakfast." You better have medical insurance, because there is going to be diabetes or something like that.

So, eat what's healthy at home, it should be of the highest quality and should be sattvic, but it can be simple and healthy that you offer it to The Deity. And Prabhupāda gave various concessions in other countries as well, about different kinds of cuisine. Prabhupāda was accommodating because people had their natures.

The main point is temple worship is very exacting and should be specifically the kinds of things Kṛṣṇa likes, with some few exceptions—for festivals, cooking for devotees, and things like that. But then for the Rāja-bhoga and things like that, those should be standards.

At home, one can feed one's family according to what's most needed for their health and according to the home standard of Deity worship. Kṛṣṇa accepts that. That also goes for the general schedule. The schedule at the temple, you have to be exacting. The āratī starts a certain time, offerings are there, and so forth. If you do that at home, good luck! Especially nowadays, it's very difficult. So you do the best you can for the timings and so forth.

Verses discussed: Cc Madhya 4.87-133
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#10 Sri Madhavendra Puri’s Devotional Service-2 | Govardhan Readings | 01 Oct 2025

Mādhavendra Purī had no hesitation to go all the way back, just to be noted, whatever trouble he was taking. He took it as a burden of love, of course, but it did mention there that Gopāla wanted to spare His devotee any extra inconvenience, so he had him offer the sandwich locally. But your observation about "ye yathā māṁ prapadyante—that as one surrenders unto Me, I reward them accordingly"—is also apt and important. It's important that we notice Kṛṣṇa's reciprocation and how kind He is. That's the quintessential attitude of a devotee, as expressed in:

tat te ’nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
(SB 10.14.8)

..that the devotee sees that whatever comes is Kṛṣṇa's mercy. He's doing it purposefully in order to benedict me more and bring me closer to Him. That was a really nice observation.

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#11  Sri Madhavendra Puri’s Devotional Service-3 | Govardhan Readings | 01 Oct 2025

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#12 The Activities of Sakshi Gopala-1 | Cc Madhya 5.1-113 | Govardhan Readings | 01 Oct 2025

The glories of Lord Gopāla, who is merciful to brāhmaṇas, are very great. The narration of Sākṣi-gopāla was spoken by Nityānanda Prabhu and heard by Śrī Caitanya Mahāprabhu.

Purport
There are four points of instruction one should consider in the story of Sākṣi-gopāla. First, the Deity (arcā-vigraha) of Śrī Gopāla is eternally sac-cid-ānanda-vigraha, the transcendental form of the Lord. Second, the Deity surpasses material regulative principles and extends the reality of transcendental principles. Third, one can be situated in a transcendental position after becoming a brāhmaṇa, but as a brāhmaṇa, one has to follow the regulative principles very strictly. Lastly, brahmaṇya-deva indicates Lord Śrī Kṛṣṇa Himself, who is worshiped thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca/ jagad-dhitāya kṛṣṇāya govindāya namo namaḥ. This indicates that a devotee who is under the protection of Kṛṣṇa is automatically situated as a brāhmaṇa, and such a brāhmaṇa is not illusioned. This is factual.
Cc Madhya 5.159
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#13.1 The Activities of Sakshi Gopal -2 | Cc Madhya 5.114-161 | Govardhan Readings | 02 Oct 2025

A summary of the sixth chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu entered the temple of Jagannātha, He immediately fainted. Sārvabhauma Bhaṭṭācārya then took Him to his home. Meanwhile, Gopīnātha Ācārya, the brother-in-law of Sārvabhauma Bhaṭṭācārya, met Mukunda Datta and talked to him about Caitanya Mahāprabhu’s acceptance of sannyāsa and His journey to Jagannātha Purī. After hearing about Śrī Caitanya Mahāprabhu’s fainting and His being carried to the house of Sārvabhauma Bhaṭṭācārya, people crowded there to see the Lord. Śrīla Nityānanda Prabhu and other devotees then visited the Jagannātha temple, and when they came back to the house of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to external consciousness. Sārvabhauma Bhaṭṭācārya received everyone and distributed mahā-prasādam with great care. The Bhaṭṭācārya then became acquainted with Śrī Caitanya Mahāprabhu and arranged accommodations at his aunt’s house. His brother-in-law, Gopīnātha Ācārya, established that Lord Caitanya Mahāprabhu was Kṛṣṇa Himself, but Sārvabhauma and his many disciples could not accept this. However, Gopīnātha Ācārya convinced Sārvabhauma that no one can understand the Supreme Personality of Godhead without being favored by Him. He proved by śāstric quotation, quotations from the revealed scriptures, that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself in person. Still, Sārvabhauma did not take these statements very seriously. Hearing all these arguments, Caitanya Mahāprabhu told His devotees that Sārvabhauma was His spiritual master and that whatever he said out of affection was for everyone’s benefit.

https://vedabase.io/en/library/cc/madhya/6/
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#13.2 The Liberation of Sarvabhauma Bhattacharya-1 | Govardhan Readings | 02 Oct 2025

When devotees are interacting with others, especially those who are not yet Kṛṣṇa conscious, they are very gentle and non-condescending, and that brings people closer. It's an attractive quality. People want to know more and more: who you are, what you know, and where you got to be where you are, because of your character.

That's what happened with Caitanya Mahāprabhu and Sārvabhauma Bhaṭṭācārya. He saw this beautiful sannyāsī, all opulent, and then that sannyāsī saying, "Oh no, you, you're my spiritual master. Please teach me." That's the positioning.So it has nothing to do with the formality of dīkṣā. It's more about their spontaneous relationship in Mahāprabhu wanting to bring him t o the point of Sārvabhauma, using his paternal instinct towards Caitanya Mahāprabhu as a young sannyāsī to get the sukṛti in order to open his heart and understand Kṛṣṇa.
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#14 The Liberation of Sarvabhauma Bhattacharya-2 | Govardhan Readings #14 | 02 Oct 2025

If you are somebody approaching the Bhagavad Gītā as a devotee and accepts Kṛṣṇa, even if there is some fault, Kṛṣṇa says,
api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ (BG 9.30)

He said, “If somebody's rightly intentioned,” in other words, they want to be a devotee. They want to be pure, but they are not. They are actually horrible because they still have a lot of leftover stuff. Sudurācāro means they really are bad, but because they are well-intentioned, Kṛṣṇa says you should count them in with devotees, because

kṣipraṁ bhavati dharmātmā
śaśvac-chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati (BG 9.31)

He said, “By that approach itself with sincerity, even if you are really bad at it, and even if you make big mistakes, still very quickly you become purified.” And Kṛṣṇa tells Arjuna, “You say it out loud everywhere, because people will believe if you say it, that very quickly, my devotee becomes purified and attains the ultimate goal by the practice of devotional service.” So it’s okay to approach the Bhagavad Gītā even if you have some impurities.

(excerpt from the discussion)
Verses covered: Cc Madhya 6.80-101
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#15 The Liberation of Sarvabhauma Bhattacharya-3 | Govardhan Readings #15 | 02 Oct 2025

A devotee asked Prabhupāda, "what's the difference between mental speculation and philosophical speculation?" Prabhupada said, "If the conclusion is Kṛṣṇa is the Supreme Personality of Godhead, then it's philosophical speculation. If it is that there is no God or Kṛṣṇa is not the Supreme Personality of Godhead, then it's mental speculation."

So, one of the main points here, in these three verses, is svataḥ-pramāṇa. In any philosophical system, there has to be axiomatic truth. Otherwise, you have no place to stand. If you start to solve mathematical problem—you have to solve for x. You have to have a basis to start from. Otherwise, you get infinite regress and infinite deconstruction of everything you're talking about, and you have nowhere to go except for backwards, meaning that everything is up for interpretation.

There has to be a place for svataḥ-pramāṇa—it's automatically revealed, just like the sun. You don't have to speculate when the sun came out; it's obvious. And so the śāstra reveals itself, and it's considered apauruṣeya. It's the ultimate word in everything, the Vedic word. So, that's what Caitanya Mahāprabhu was pointing out.
(excerpt from discussion)

Verses covered: Cc Madhya 102-144
https://vedabase.io/en/library/cc/madhya/6/
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#16 The Liberation of Sarvabhauma Bhattacharya-4 | Govardhan Readings #16 | 02 Oct 2025

When I see the verses that Lord Caitanya quoted from the Bhagavad Gita, whenever I quote him, I think Lord Caitanya quoted these so they have special, special place.
(excerpt from an answer by HG Vaisesika Dasa)
Verses discussed: Cc Madhya 6.145-171
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#17 The Liberation of Sarvabhauma Bhattacharya-5 | Govardhana Readings | 03 Oct 2025

Every knowledge system requires axiomatic statements. Otherwise, you can't go anywhere. Axiomatic means they don't require investigation. They're just accepted. And if you don't have that, as Aristotle said, you get infinite regress. You can't go anywhere. It's like troops keep retreating and retreating and retreating, and they never stand and fight.

And H. H. Hridayānanda Mahārāja gave the example of this: that someone says, 'What temperature is water? What, 200 degrees, or whatever it is.' I said, 'Prove it.' So then you get water, and you boil it, put a thermometer in, and then it says 200, and then it starts to boil. And you say, 'There, it's proved.' He says, 'Wait a minute, prove that's a real thermometer.' So then you go get a thermometer testing kit, whatever that is, and you test it. You say, 'Okay, it's real.' And then you go, 'Prove that that's a real thermometer testing kit.' And in that way, you keep going back and back and back.

There has to be a point at which you have an axiom where this is the source—this is self-revealing. It proves itself. You don't have to investigate it. So, every system has that. In our system of epistemology, the Vedas are apauruṣeya. They're not from a human source. They come directly from the Divine. In fact, they're co-eternal with Kṛṣṇa, and they prove themselves. And of course, Prabhupāda goes into some detail on this in the beginning of the Śrī Īśopaniṣad in this lecture in Albert Hall. He gave this as a premise to say how to understand this philosophy.
(excerpt from the discussion)

Verses covered: Cc Madhya 6.172-270
https://vedabase.io/en/library/cc/madhya/6/advanced-view/
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#18 The Liberation of Sarvabhauma Bhattacharya-6 | Govardhana Readings | 03 Oct 2025

There is a long passage on that in the Bṛhat Bhagavatamṛta, and there, Sanātana Goswāmī gives ample evidence about how the primary process in Kali Yuga is the chanting of the holy names. Jīva Goswāmī also concludes that there are, other processes that we engage in. For instance, arcanam is there in the nine, but he says there that because in this age, the prime method is chanting Hare Kṛṣṇa, even with arcanam, it has to be preceded by chanting of the Mahāmantra and followed by chanting the Mahāmantra in order for it to be successful.

And that emphasis is there throughout the teachings of the Goswāmīs: that chanting is the primary process. Caitanya Mahāprabhu said it himself when asked, 'Of all the different processes, which completes them all?' And it's the chanting of the holy name of The Lord. As to why it's because it's especially recommended. Because, as an example, the Bhagavatam itself begins by mentioning chanting the holy names and ends with mentioning chanting of the holy names as the means for success.
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#19 The Lord Begins His Tour of South India-1 | Govardhana Readings | 03 Oct 2025

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