The following is a transcription of a morning walk conversation with Śrīla Bhaktivedānta Nārāyaṇa Mahārāja in Houston, Texas, on June 10, 1996

 

Guest: There is a beautiful temple in Trivandrum, Kerala.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Śaṅkarācārya appeared in Kerala. We went with our Gurudeva to many of the temples in South India. We were about 500 pilgrims.

Guest: You went on foot?

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: We went by train and then walked, visiting different temples. The Ādi-keśava temple is also in Kerala. It is situated on the seashore. It is a very beautiful temple, and Ādi-keśava is worshipped there.

Guest: Is the Guruvayur temple not the Ādi-keśava temple?

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: No.

Guest: Guruvayur temple is also Kṛṣṇa’s temple?

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Yes.

(Break in audio)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Nārada gave him śabda-brahma. Kṛṣṇa and His name are the same. There is no difference at all. Kṛṣṇa has given all His powers, attributes, and energies in His names. Kṛṣṇa’s name is more merciful than Him. But, you will have to go and surrender at the lotus feet of Gurudeva. But we cannot manage on our own. Both are needed — Kṛṣṇa’s mercy and our efforts. So, we will inquire from a bona fide guru and Vaiṣṇavas; they will help us. And the mercy of Kṛṣṇa will also come automatically. When our efforts and Kṛṣṇa’s mercy meet, then we can have a bona fide guru; otherwise not. One more thing is essential — your past birth impressions. If you have done something devotional in your previous lives, then Kṛṣṇa will automatically arrange for you to have a bona fide guru.

You will think, “Oh, Gurudeva is himself coming to me.” But really, the actions from your previous lives will add something, and then Gurudeva will come. So, both are needed.

It is stated everywhere — in the Vedas, Upaniṣads, and Purāṇas like Viṣṇu Purāṇa and other Purāṇas that the whole creation is coming from Kṛṣṇa. A seed has the potency of becoming a tree. If there is no potency in the seed, then a tree will not grow from that seed. So, we do not realise the potency is in the seed. Everything about the tree — its trunk, branches, fruits, leaves, and flowers — is in the seed. But we do not see anything at that time. But actually, the seed has this potency, although we are not realising it. So, if Kṛṣṇa Himself doesn’t have a form, then how can everyone come from Kṛṣṇa? We see that all qualities are found in Kṛṣṇa, and Kṛṣṇa has a form. This word is called “arūpa.” Arūpa is not the root word. Rūpa is the root word. The negative form of rūpa is arūpa. So, from the word rūpa, arūpa has been created. Rūpa has not come from arūpa.

I want to speak on this during class, or else my harināma will be disturbed.

(Break in audio)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: But action will be there.

Guest: Does that mean we are focusing on Kṛṣṇa?

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: There are many considerations. Kṛṣṇa is not just by Himself. Everything is there. Vṛndāvana is there. These pastimes will automatically come, like a chain.

Guest: If we meditate.

(Break in audio)

Guest: There can only be one God, one everything.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: But who are you? Are you God?

Guest: I am an ātmā with a body. That’s all I know.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: But you cannot create. Our knowledge is very limited. So, how can you speak of advaita-vāda? There are so many trees. How can they be one? How can the creator and His creation become one?

Guest: Yes. They cannot be one.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Even in advaita, there is dvaita. There is dualism even in this supposed non-dualism.

Guest: But I feel that irrespective of any theories or guṇas, we should do guṇa-gaṇa.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: But, brahma, Śaṅkara, and we are not one.

Guest: The creator cannot be one with His creation.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Yes. We have come from the potency of Kṛṣṇa, who is God. But we are not actually God. We may be like God; that is, we have some of His qualities.

Guest: If a man understands this is his ultimate goal, he should realise that this world is full of misery.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: But for whom is this world miserable? For Kṛṣṇa, for God? Or for the jīvas? If the jīvas are brahma, then there is no misery. Why? Who is feeling these miseries? The conditioned soul is. Kṛṣṇa cannot be conditioned. We will have to realise and think.

sarva-dharman parityajya
mam ekam saranam vraja

Bhagavad-gītā (18.66)

[“Abandon all varieties of religion and just surrender unto Me.”]

To whom did Kṛṣṇa say this? To Himself? If Arjuna was not different from Kṛṣṇa, then to whom did He speak the Gītā?

Guest: Correct. There are many paths.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: There are many paths, but one day they will have to meet at one point. And that point is bhakti.

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

Bhagavad-gītā (18.66)

[“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”]

Ekam is told here. All the paths will meet at this point.

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

Bhagavad-gītā (18.54)

[“One who is thus transcendentally situated at once realises the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”]

The conditioned souls are ignorant. They don’t know what the ātmā is or where the ātmā is. We do not realize brahma. If we are brahma ourselves, then why do we not realise it? If there is no illusory māyā, they say, “We are brahma.” But actually this is not true. There are some hidden teachings behind all these things. Rāmānuja and Śaṅkara are in one line. They don’t have different opinions. But we think they had different opinions. A student in class four may think that M.A. or PhD students differ from lower-class students. But we know the students are in one line.

A question arises, “Who has this illusory māyā caught?”

Māyā cannot catch brahma because He is satyam jñānam anantam brahma. He has full knowledge, so māyā cannot catch brahma.

Guest: Māyā can go only where there is ignorance.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: So, who is in ignorance? Those who are separate from Kṛṣṇa, from Godhead, are in ignorance. Otherwise, māyā cannot cover them. So, they are different. But different means they are non-different. How? I will try to make this clear to you.

Guest: The sun and the heat are non-different.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Yes, like this. But they cannot be different.

Guest: Wherever there is the sun, there is heat.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: We are one, but we are also different. But if the clouds come, then it may be that we will not realise the sun’s heat.

Guest: The sun is shielded.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Kṛṣṇa has said in the Gītā that “I am within and without.” This is called acintya-bhedābheda. There is bheda — difference and abheda — non-difference. But we cannot decide.

Guest: They say, “If you have any bright thoughts, apply them to do something.”

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: This is called practice. To practice is bhakti.

Guest: Have you studied all the scriptures, like the Brahma-saṁhitā?

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: I have heard from my Gurudeva, more than reading the scriptures. Realisation cannot come from only reading.

(Break in audio)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: We were about thirty of us, and we would always be engaged in serving, cooking, washing clothes and hearing. We would do everything.

Once, some guests came to the house of Śaṅkarācārya when he was a boy. He was studying at school, and his mother was a widow.

His mother told him, “Some guests have come. I have to cook for them. Go bring some eggplants from the garden.”

Śaṅkarācārya went to that garden and took only one eggplant. His mother asked him, “Why have you brought only one eggplant? It will not do. There are so many guests. Why didn’t you bring more eggplants?”

He replied, “There was only one eggplant there.”

His mother said, “Last evening, I saw thousands of eggplants. They were so beautiful and big. Did someone take them all? What has become of them since you saw only one eggplant?”

Śaṅkarācārya said, “I saw only one eggplant, and I took it.”

The mother then took her son to the garden. She saw lakhs and lakhs of eggplants hanging from their twigs. The mother asked, “Son, why did you lie? Why did you tell me that there was only one eggplant?”

Pointing at the eggplants, Śaṅkarācārya told his mother, “All these are one, one, one, and one. So I brought only one.”

Then his mother twisted his ears and slapped him. Śaṅkara says, “There is only one brahma. All are brahma. Sarvaṁ khalv idaṁ brahma.”

But while quoting scripture to support his philosophy, he only quotes parts of sentences, not the whole.

Kṛṣṇa ordered Śaṅkara. Kṛṣṇa told him, “You should try to cover Me from the people who want so many things from this world. And for those who are devotees, preach to them and say, ‘Bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha-mate.’ ”

The teachings of Rāmānuja, Madhva, and all other devotees should be taken in abhyāsa (practice). The theory of Śaṅkarācārya makes the foundation that we are not this physical body. If everyone is the same brahma as the Māyāvādīs say, then why is everyone quarrelling? Why do the husband and wife quarrel? Why do children quarrel with their parents? If America is brahma, India is brahma, and Pakistan is brahma, then why do they quarrel among themselves?

(Break in audio)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Don’t eat onions and garlic. Food containing onions and garlic is never offered to Ṭhākurajī in Vṛndāvana or anywhere else. Scientists recently stated that onions and garlic contain twenty types of poison. They are in the mode of ignorance. Although they kill the germs, we never use them. We use turmeric powder and black pepper instead. They purify the food. But if you eat them excessively, you will become rajasic. Just take a little. Onions and garlic cannot exist without poison. They will also make a person lusty. They also have some qualities that will influence your mind when you eat them. You are what you eat. If you eat the meat of a goat or a pig, your mind will also be like those animals.

(Break in audio)

Devotee: Sītājī saw a deer, and Rāma chased after it.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: When we see a deer, we think, “This deer has come to the lotus feet of Kṛṣṇa. It has given its heart to Kṛṣṇa.”

The husband of the deer tells her, “Go near Kṛṣṇa. I will not give you any problems.”

The form of the deer assumed by Mārīca will cheat you. But Kṛṣṇa’s deer will not cheat you. In Vṛndāvana, we see many lotus flowers blooming on the surface of the Yamunā and Rādhā-kuṇḍa. Kṛṣṇa has a male swan, and Rādhājī has a female swan. Kṛṣṇa has a stag, while Rādhā has a deer. It is like this in Vṛndāvana.

(Break in audio)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: You should not try to cut a tree or kill even an ant. Everyone is part and parcel of Kṛṣṇa.

(From this section of the audio file, Śrīla Bhaktivedānta Nārāyaṇa Mahārāja speaks in English)

barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ

Śrīmad-Bhāgavatam (10.21.5)

[“Wearing a peacock-feather ornament upon His head, blue karṇikāra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantī garland, Lord Kṛṣṇa exhibited His transcendental form as the greatest of dancers as He entered the forest of Vṛndāvana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.”]

In this śloka of the Śrīmad-Bhāgavatam, the marvellous beauty of Kṛṣṇa is described.

I will speak on the history of Girirāja-Govardhana. Girirāja was in the Himālayas. He is the son of Droṇācala. Droṇācala is one of the friends of the Himālayas. He had a beautiful son named Girirāja. Though he was little, he was so beautiful. He was decorated with tamāla trees, kadamba trees, cuckoos, parrots, and everything else. His father loved him so much. When anyone saw Girirāja-Govardhana, they would become so attracted to him. So, when Śrī Rāmacandra wanted to cross the ocean to Lanka, He ordered Nala, Nīla, and all the monkeys to build a bridge. Thus, Rāma would cross the ocean, go to Laṅkā, and bring Sītā from there. So, when the bridge was being built, all the monkeys like Sugrīva and Hanumān jumped to many places and brought many mountains and stone chips to help build the bridge. So, Hanumān also jumped and went to the western part of the Himālayas. And he took the son of Droṇācala named Girirāja-Govardhana. On his return, he received a message from Rāmacandra at the boundary of Vraja, where Girirāja-Govardhana is presently located.

In that message, Rāmacandra said, “You are bringing so many mountains and big rocks. So, keep the mountain where you are presently. Don’t bring the mountain here, now that the bridge is completed. So keep the mountain there.”

When Hanumān was in Vraja, where Govardhana is still present to this day, this message of Rāmacandra was immediately given to him. Therefore, Hanumān kept Girirāja-Govardhana there, and he returned to where Rāmacandra was. Govardhana has been there since that very time. Govardhana was so pleased to be there because Kṛṣṇa would come and manifest all His pastimes there.

So, he told Hanumān, “You will also be in Vraja, but not like Hanumān. You will be in the form of Gopīśvara Mahadeva.”

Hanumān became Gopīśvara Mahadeva in Kṛṣṇa’s pastimes. Also, there is another history of Girirāja-Govardhana in the Skanda Purāṇa. During the age of Satya-yuga, there was a Ṛṣi called Pulastya. He used to live in Kāśī. He saw that Vṛndāvana is so beautiful, with many mountains, rivers, and ponds. Vṛndāvana was so beautifully decorated. He wanted to make Kāśī like Vṛndāvana. But he saw that only the Gaṅgā is in Kāśī. The Yamunā is in Vṛndāvana, and the Ganges is in Kāśī. But there are no mountains or forests in Kāśī. Hence, he wanted to bring a mountain from the Himālayas.

He went to Droṇācala and said, “Your son is very lovely. I want you to give your son to me. I will take him with me to Kāśī.”

Droṇācala replied, “He is my life and soul. So how can I give him?”

Pulastya Ṛṣi said, “Should you refuse, you’ll be cursed to burn to ashes.”

He feared and said, “Yes, you may take Govardhana.”

But Govardhana said, “I will go, but on one condition. You should not put me down anywhere. If you put me down anywhere, I will not leave that place. I will be there forever. And don’t take me when you are impure.”

Pulastya Ṛṣi said, “Yes. I will follow.”

When the Ṛṣi came to Vraja, where Govardhana is presently situated, he needed to pass water. He placed Girirāja there and went near Mānasī-gaṅgā to take a bath. The Ṛṣi desperately needed to pass water. He continuously passed water for hours and hours. It was not stopping. After the Ṛṣi took a bath, performed his sandhyā-vandana, took food and rested, he tried to lift Girirāja again, but Girirāja refused to move, remaining true to his previous condition. The Ṛṣi could not lift Govardhana, even when he employed all his power. When they had reached Vraja, thoughts of Śrī Kṛṣṇa’s future līlās entered Govardhana’s mind, and he had become so heavy that the Ṛṣi could no longer carry him and was forced to put him down right there, where Girirāja-Govardhana is presently situated.

Govardhana told the Ṛṣi, “Why have you kept me here? Didn’t I tell you I will never leave the place where you will put me down? I cannot go anywhere else.”

The Ṛṣi replied, “I will curse you if you don’t come with me.”

Govardhana said without hesitation, “You can do anything you like, but I will not go.”

The Ṛṣi then said, “Day by day, you will shrink in size.”

Govardhana replied, “Okay. I don’t care about your curse. I will see the pastimes of Śrīmatī Rādhikā, Kṛṣṇa, the gopas and the gopīs. I will see how Kṛṣṇa will play with all the cows and calves. I will see all His pastimes. I think that if Kṛṣṇa is merciful to me, He will lift me on His finger. So many pastimes will manifest. Therefore, my life will be successful in beholding these pastimes.”

Pulastya Ṛṣi tried to lift Girirāja-Govardhana so hard, but he could not and returned empty-handed. Girirāja-Govardhana then anxiously awaited Kṛṣṇa’s advent.

He thought, “When will Kṛṣṇa come and play on My head, chest, and body? When will He play in my kuñjas and ponds like Mānasī-gaṅgā, Kusuma-sarovara, Rādhā-kuṇḍa, Śyāma-kuṇḍa, and Govinda-kuṇḍa?”

At last, Kṛṣṇa came and performed so many marvellous pastimes on Girirāja-Govardhana. The two eyes of Govardhana are Rādhā-kuṇḍa and Śyāma-kuṇḍa. His heart is where Śrī Harideva is. The form of Govardhana resembles that of a sitting cow. The southern border of Govardhana is called Pūcharī (Pūñcharī). The form of Govardhana can also be likened to that of a peacock. When they dance, their tail is raised high. Thus, the two eyes are Rādhā-kuṇḍa and Śyāma-kuṇḍa. Hence, Govardhana’s form can be likened to the forms of a cow and a peacock. Govardhana is Kṛṣṇa Himself because Kṛṣṇa became Govardhana.

Also, the gopīs have said, “Govardhana, you are not Kṛṣṇa. You are a bona fide Vaiṣṇava who can give anything to anyone. You can give material things; you can give Vaikuṇṭha; you can give anything.” Govardhana can also give the pure love of the gopīs.”

Hence, the gopīs have called Govardhana, “Haridāsa-varya.”

There are three ‘haridāsas.’ Yudhiṣṭhira Mahārāja was haridāsa. Also, Uddhava was haridāsa-vara. But, Govardhana is haridāsa-varya; the best of the haridāsas. Because Kṛṣṇa and the gopīs play within the groves of Govardhana. Uddhava has not seen these pastimes, but Girirāja-Govardhana has. He is a witness to these pastimes. Dāna-ghāṭī is a place where Kṛṣṇa and the gopīs quarrelled with each other. This is called prema-kalaha.

We bow down to Girirāja.

Svāmī Tamāla-kṛṣṇa asked me, “May I take Girirāja-Govardhana?”

I have come here to see Girirāja Mahārāja. We are also seeing Gaura-Nityānanda Prabhu here. We should bow down.

Gaura-premānande! Hariharibol!

(Break in audio)

(Śrīla Bhaktivedānta Nārāyaṇa Mahārāja speaks to the devotees during a morning walk)

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: Govardhana came because Śrīmatī Rādhikā told Kṛṣṇa, “I will not come to a place where there is no Govardhana, Yamunā, and Vraja. I can go there if they are present.”

Kṛṣṇa replied, “I will send them first, then You should come with Me.”

Thus, Śrī Rādhā-Kṛṣṇa came. They are all the parikaras (associates) of Vraja. By the desire of Śrī Rādhā-Kṛṣṇa, they were all present in Vraja. If Rādhikā was the daughter of Vṛṣabhānu Mahārāja, then how can She be the parikara of Kṛṣṇa in Goloka Vṛndāvana? If Śrīdāmā was the son of Vṛṣabhānu Mahārāja, how is he the parikara of Kṛṣṇa in Goloka Vṛndāvana? All of them also have one body there. Thus, they also appear as the son and daughter of Vṛṣabhānu Mahārāja.

tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana

Śrī Caitanya-caritāmṛta (Antya-līlā 4.71)

[“Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offences, one very easily obtains the most valuable love of Godhead.”]

In what process should you chant the name by which prema will come? What is that process?

tṛṇād api su-nīcena
taror iva sahiṣṇunā
amāninā māna-dena
kīrtanīyaḥ sadā hariḥ

Śrī Caitanya-caritāmṛta (Ādi-līlā 17.31)

[“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honour yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”]

By chanting like this, how will prema come? All offences will go. If you are honouring everyone, how will offences be committed? The root of all evil is that we want honour and respect for ourselves. We don’t try to give others honour and respect. You think that all the qualities are in you and no one else. Your mind should be so strong. Kṛṣṇa’s mercy and the guru’s mercy should be coupled with our endeavours. Kṛṣṇa’s mercy and the guru’s mercy are always there, but you will achieve nothing if you do not do anything. We should try to endeavour. The guru’s mercy is there, but we don’t try to receive this mercy.

The guru tells you to chant one lakh of harināma, especially on Ekādaśī. But we cannot chant. If you want kṛṣṇa-prema, you will have to follow and endeavour to do so. Chant Hare Kṛṣṇa. We can then realise their mercy. Otherwise, we cannot. We should try to adopt this process. We should follow what Caitanya Mahāprabhu has said. We should try to chant and remember for twenty-four hours. You should be determined like Dhruva, Nārada, and Vyāsa. Where there is a will, there is a way. Where there is no will, there is no way. Kṛṣṇa is an order supplier for His devotees. Why? For one who chants His names, will Kṛṣṇa not arrange anything? He will do what is needed Himself. He cannot check Himself. So, we should pray like this. Don’t lose the opportunity given in this human form of life. What if you become a jackal or any other animal in your next life? You cannot chant in those forms of life.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has said, “You have not come for all these things. You have come for self-realisation and kṛṣṇa-bhakti.”

What is to be said if this is not achieved in this human body? Someone may say, “I have such a beautiful wife and children.” The dogs also have numerous mates and offspring. Everything is there in all forms of life. But, Vaiṣṇava association and hari-kathā can be had only in the human form of life. You should listen to Kṛṣṇa’s pastimes and the teachings of Caitanya Mahāprabhu, the Vedas, and the Upaniṣads. Presently, most people are engaged in eating, drinking, and enjoying themselves. They don’t know what to do and what not to do. Those who are not chanting and remembering Kṛṣṇa are like animals. You should try to do something to maintain your life. But devotees don’t do anything to maintain their lives. Whether or not there is life, no harm; they will not have to take another birth. They will be liberated or go to Vṛndāvana. They will always be absorbed in service to Rādhā-Kṛṣṇa. It may be that they will go where Kṛṣṇa’s pastimes and Caitanya Mahāprabhu’s pastimes are going on. Do something that makes it easy for you to maintain your life. If Kṛṣṇa can manage Vṛndāvana, if He can give liberation, then why can He not manage some fruits? Why?

I want a heart like this devotee’s. But it should be more fragrant.

Devotee: One Svāmī came and started a big temple called New Varṣāṇā. They have a lot of land. He claims to have come in the line of Caitanya. He preaches that everyone should worship only Rādhā.

Śrīla Bhaktivedānta Nārāyaṇa Mahārāja: They say that we cannot go to Vṛndāvana, we will forever be here in Varṣāṇā — here. We honour only the Vedas, Upaniṣads, Purāṇas, Gītā, and especially Śrīmad-Bhāgavatam. Caitanya Mahāprabhu has said that you should honour all. So, we will never follow anything not supported by the Gītā, Bhāgavatam, and the Vedas. This is the criterion, whether or not the practice is bona fide. If a guru is giving teachings that are not in the Gītā, Bhāgavata, Rāmāyaṇa, or Purāṇa, then we should not follow him. We should follow what our Gosvāmīs have given. Their teachings are based on the Vedas, Upaniṣads, and especially the Śrīmad-Bhāgavatam. We should try to follow. We honour Hanumān so much because he is Śaṅkara Mahadeva. So, he is favourable. But the actions of Hanumān will not benefit us or help us enter Vraja. His actions will help us enter Ayodhyā. If you want to serve Rāmacandra, then Hanumān should be followed. And if you want Kṛṣṇa, you should go to Gopīśvara Mahadeva. They are the same, and we also honour them.

In Vraja, there are Govardhana, Yamunā, Bhāṇḍīravana, Keśī-ghāṭa, Vaṁśī-vaṭa, Sevā-kuñja, Nidhuvana, and many other places. We should try to follow all these things; only hearing will not do. We should follow, and we will have prema very soon. And Kṛṣṇa will be served at once. We don’t want anything; we don’t want heaven; we don’t want salvation; we don’t want Vaikuṇṭha; we don’t want Ayodhyā; we don’t want Goloka; we don’t want Dvārakā — but we honour all. We honour all. But we only want Vṛndāvana, and we want to serve the dust of the lotus feet of the gopīs. We want to serve Rādhā and Kṛṣṇa. What we are saying is bound to happen.

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

Source: Purebhakti.com

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Unless indicated differently, all verse translations and quotes are from the books by Śrīla Prabhupāda (Vedabase.com)