ANNUAL REPORT
CONGREGATIONAL DEVELOPMENT MINISTRY (CDM) • 2025
A global network supporting and expanding congregational programs worldwide.
Bhakti-vriksha
Active outreach across countries and continents.
Nama-hatta, Bhakti Steps, Bhakti Kids, Bhakti Homes, Damodara Outreach .
To see the complete pdf: https://drive.google.com/file/d/1cQdK_5dgArYXnCsml2c6_0i3HClqiHt5/view?usp=drive_web
Source: https://www.dandavats.com/?p=117492
Lokanatha dasa: Dear Maharaja, Prabhu, Mataji, please accept my respectful obeisances. AgtSP!
I would like to ask whether You know anyone who could AS SOON AS POSSIBLE take up the service of being the personal servant of my guru-maharaja, HH
Smita-Krishna Swami, who lives in Sweden at the ISKCON farm Almviks gård. Sucha personal servant would need to be constantly with him.
He should be spiritually advanced enough to simultaneously understand his exalted spiritual position and the fact that SKS is suffering from Parkinson’s disease. Furthermore, he should be able to communicate (if not in Swedish) then at least in basic English or German.
The servant would have his own private accommodation and all facilities necessary for performing the service without disturbance.
Also, such a person would have to come from a country for which obtaining
residence or a visa for Sweden is not problematic. For example I found one
very qualified Vaiṣṇava from Pakistan, but for him the visa application process is extremely complicated and lengthy (and in the end it was still not certain that he would receive it).
If You know someone suitable—kindly forward this message to him along with my contact details:
lidgren108@icloud.com
+46 739363841 (WhatsApp & Viber)
Thanking you in advance.
Your servant,
Lokanatha dasa
Source: https://www.dandavats.com/?p=117479
The ISKCON Congregational Development Ministry (CDM) has released its annual report highlighting the growth and ongoing initiatives supporting devotee communities worldwide. The presentation outlines the ministry’s efforts to strengthen congregational life through education, training, and outreach programs, each designed to help devotees practice and share Krishna consciousness within their local communities.
According to the report, the ministry supports a wide range of initiatives that nurture spiritual development and community engagement, including Bhakti-vriksha groups, Nama-hatta gatherings, Bhakti Homes programs, and various educational courses. These programs aim to create welcoming environments where devotees can deepen their practice, develop meaningful relationships, and gradually advance in devotional life. Such initiatives are designed not only to introduce newcomers to Krishna consciousness but also to support long-term spiritual growth through structured training and association.
The report also highlights the global reach of these programs. Thousands of congregational groups are currently active worldwide, including more than 6,700 Nama-hatta groups and over 3,200 Bhakti-vriksha groups. Educational initiatives such as Bhagavad-gita courses and online study programs continue to attract large numbers of participants, with some courses reaching hundreds of thousands of students across multiple batches. These initiatives demonstrate the growing role of congregational development in expanding access to devotional education and community support.
Read more: https://iskconnews.org/new-report-highlights-worldwide-growth-of-iskcon-congregational-programs/
By Kulavati Krishnapriya Devi Dasi,
In a significant step toward formalising its commitment to prasādam purity, ISKCON Śrīdhām Māyāpur has successfully completed a comprehensive Food Safety Training and Certification (FoSTaC) program for its mega kitchens, culminating in an official certificate distribution ceremony.
The training was conducted during a visit by government food safety officers from the Food Safety and Standards Authority of India (FSSAI) who visited Māyāpur to provide hands-on instruction to kitchen staff across the dhama’s major food distribution facilities.
Read more: https://iskconnews.org/iskcon-mayapur-completes-government-food-safety-certification/
With the Garuda-Dhvaja Flag Lowering Ceremony on March 5th, the auspicious month-long Gaura Purnima Festival 2026 in Sri Mayapur Dham has come to a beautiful close. This sacred period, filled with devotion, kirtan, and service, brought together devotees and well-wishers from all around the world to celebrate the divine appearance of Sri Chaitanya Mahaprabhu.
Over the past weeks, the dham has been vibrant with spiritual activities and celebrations. The festival season began with the Garuda-Dhvaja Flag Hoisting Ceremony, marking the official start of the festivities. Devotees then participated in the sacred Navadvipa Mandal Parikrama, walking through the nine holy islands of Navadvipa and reliving the divine pastimes of Lord Gauranga.
Throughout the festival, many wonderful events took place, including:
Sravan Utsav and Kirtan Programs
Sri Radha-Madhava Boat Festival
Santipura Festival
Ganga Puja
Gaura Purnima Adhivasa
The Appearance Day of Sri Chaitanya Mahaprabhu, celebrated with abhisheka, kirtan, and a grand festival program
Jagannath Misra Festival Feast, honoring the father of Lord Chaitanya
And finally, the Garuda-Dhvaja Flag Lowering Ceremony, marking the conclusion of the celebrations.
This year’s festival was especially inspiring. During the closing ceremony, it was shared that 5,206 sets of Sri Chaitanya Charitamrita were distributed, an increase of 1,300 sets compared to last year. Such wonderful service reflects the growing enthusiasm to share the mercy of Lord Gauranga with the world.
During the final gathering, co-directors and senior leaders offered heartfelt words of gratitude, reflecting on the incredible success of this year’s festival and the collective effort that made it possible.
We would like to take this opportunity to deeply thank all our donors, supporters, friends, and well-wishers who came forward to serve and support the Sri Gaura Purnima Festival 2026. Through your generous contributions—whether through seva, sponsorship, or heartfelt encouragement—you have helped make these celebrations possible for thousands of pilgrims and devotees.
Your support allows these sacred festivals to flourish and ensures that the mercy of Sri Chaitanya Mahaprabhu continues to reach hearts across the world.
We look forward to welcoming you again in the coming festivals and in Gaura Purnima 2027, with even more opportunities to serve, celebrate, and share the joy of devotional life.
Special Gaura Purnima Message 2026
We also invite you to watch this special Gaura Purnima message by Brajavilasa Das.
In this inspiring talk, he reflects on the life, teachings, and unlimited mercy of Sri Chaitanya Mahaprabhu, who spread the chanting of the Holy Name throughout the world.
He also shares an exciting reminder that the Pancha Tattva and all our beloved Mayapur Deities will be relocated to Their new home in the Temple of the Vedic Planetarium in 2027, the 50th Disappearance Anniversary year of A. C. Bhaktivedanta Swami Prabhupada.
Watch the full message here: https://youtu.be/kOcuPZ0Mwz0?si=sLD8d6XJJ3LUI9W6
Upcoming Events
As we move forward from the wonderful Gaura Purnima festival season, we warmly invite you to stay connected and participate in the upcoming auspicious celebrations in Sri Mayapur Dham.
March 11 – Appearance Day of Srivasa Thakura
March 15 – Papamochani Ekadashi
March 27 – Rama Navami
March 29 – Kamada Ekadashi & Vyasa-puja of Jayapataka Swami
We look forward to welcoming devotees and well-wishers to join these sacred observances and continue celebrating the joy of devotional service together.
Thank you for being part of this divine celebration.
Source: https://www.mayapur.com/en/blog/closing-message-gaura-purnima-festival-2026
Gauranga Pran, my assistant from Pune, and I took to the ambient trails of the Eco Village complex and timed ourselves to meet my target for an 8 AM appointment at the Ayurveda clinic. The procedure for today was the next step in detoxification. Traditionally, the single procedure is called internal snehana, or as they say in the south of India, snehapanam, where the patient consumes pure ghee.
So, that’s what I did, and I was to make my next visit the following day for a larger dose. For the bulk of the day, I fasted except for sipping periodically hot water to aid in the ghee digestion. I broke that fast with a modest amount of kanji, boiled rice water. My next meal, a little more substantial, was at 7 PM, or thereabouts, a mild kichari of rice and mung dahl, no spices. For sure, I’m not living like a king at the moment.
I was restricted from any major activity. The directive on this reads, “Do not indulge in any heavy physical activities.” No problem. The only point of a mild case of exertion was when Gauranga Pran and I strolled to the mandap (gazebo) at Prem Sarovar where the swans hang out. I took to kirtan, picked up a drum, and then illustrated simple dance moves to a group of yogis from the Jivamukti society. These folks are western-bodied, young, intelligent. They have spent time at the Village for some weeks now. Part of their training is with kirtan sessions, so, we engaged in chanting and dancing in a bhakti blast you can say. These wonderful people, mostly from Europe and the U.S. (one person in the bunch was from Canada), were just heart warming to be with.
That was my therapy for the day.
Source: https://www.thewalkingmonk.net/post/hibernating-day
By Kulavati Krishnapriya Devi Dasi,
Sixth Grader Earns Gold Medal for Memorizing Bhagavad-gita
Srinidhi Senthil Kumar, a sixth-grade student at Boyce Middle School in Pennsylvania, has recently been awarded a gold medal for memorizing all 700 verses of the Bhagavad-gita, reciting it with exceptional clarity and precise Sanskrit pronunciation. She achieved this milestone during a global simultaneous recital held in Allen, Texas, where children from around the world gathered to chant the scripture entirely from memory.
The Senthil Kumar family is connected to ISKCON New Vrindaban, where devotional practice and active community engagement have helped nurture their commitment to Krishna consciousness.
Read more: https://iskconnews.org/sixth-grader-earns-gold-medal-for-memorizing-bhagavad-gita/
Although his teachings are fundamental to Gaudiya Vaishnavism, the divine incarnation, Chaitanya Mahaprabhu, left only a single eight-verse poem.
Known as the Śrī Śikṣāṣṭakam, these verses reveal the essence of his mission and teachings, centred on the chanting of Krishna’s holy names. The third verse, in particular, focuses on the key qualities one must cultivate to chant constantly, the aim of all serious sadhakas. Emphasising its critical importance, the esteemed Vaishnava Acharya Srila Bhaktisiddhanta Sarasvati told his followers to always wear this verse as a metaphorical necklace.
Babhru Dāsa’s A Necklace of Splendorous Gems is a spiritually rich and deeply contemplative commentary on this key verse. Structured with precision and written in reverent yet lucid prose, the book examines the four virtues it delineates—humility, tolerance, pride (in the sense of its rejection), and respect—as they apply across four relational interfaces: with God, fellow Vaishnavas, Bhakti Devi, and the material world.
Read more: https://iskconnews.org/book-review-a-necklace-of-splendorous-gems-a-commentary-on-the-third-verse-of-sri-sik%e1%b9%a3a%e1%b9%a3%e1%b9%adakam/
Sri Yudhisthira Maharaja said, "Oh Supreme Lord, I have heard from You the explanation of Amalaki Ekadasi which occurs during the light fortnight of the month of Phalguna (February–March), and now I wish to hear about the Ekadasi that occurs during the dark fortnight of the month of Chaitra (March–April). What is its name, Oh Lord, and what results can one attain by observing it?"
The Supreme Personality of Godhead, Lord Sri Krishna, replied, "O best of kings, for the benefit of everyone I shall gladly describe to you the glories of this Ekadasi, which is known as Papamochani. The history of this Ekadasi was once narrated to the Emperor Mandhata by Lomasa Rishi.
King Mandhata addressed the Rishi, 'Oh great sage, for the benefit of all people, please tell me the name of the Ekadasi that occurs during the dark fortnight of the month of Chaitra, and please explain the process for observing it. Also, please describe the benefits one gains by observing this Ekadasi.'
"Lomasa Rishi replied, 'The Ekadasi that occurs during the dark part of the month of Chaitra is named Papamochani Ekadasi. For the faithful devotee it removes the influences of ghosts and demons. Oh lion among men, this Ekadasi also awards the eight perfections of life, fulfills all kinds of desires, purifies one's life of all sinful reactions, and makes a person perfectly virtuous.
"'Now please listen to a historical account concerning this Ekadasi and Chitraratha, the chief of the Gandharvas (heavenly musicians). During the spring season, in the company of heavenly dancing girls, Chitraratha once came upon a beautiful forest bursting forth with a great variety of flowers. There he and the girls joined the Gandharvas and many Kinnaras, along with Lord Indra himself, the king of heaven, who was enjoying a visit there. Everyone felt that there was no better garden than this forest. Many sages were also present, performing their austerities and penances. The demigods particularly enjoyed visiting this celestial garden during the months of Chaitra and Vaisakha (April–May).
"'A great sage named Medhavi resided in that forest, and the very attractive dancing girls would always attempt to seduce him. One famous girl in particular, Manjughosha, contrived many ways to allure the exalted Muni, but out of great respect for the sage and fear of his power, which he had attained after years and years of ascetics, she would not come very close to him. At a spot two miles from the sage, she pitched a tent and began singing very sweetly as she played a tamboura. Cupid himself became excited when he saw and heard her perform so nicely and smelled the fragrance of her sandal-paste unguent. He remembered his own unfortunate experience with Lord Shiva and decided to take revenge by seducing Medhavi. (see footnote 1)
"'Using the eyebrows of Manjughosha as a bow, her glances as a bowstring, her eyes as arrows, and her breasts as a target, Cupid approached Medhavi in order to tempt him to break his trance and his vows. In other words, Cupid engaged Manjughosha as his assistant, and when she looked at that powerful and attractive young sage, she also became agitated by lust. Seeing that he was highly intelligent and learned, wearing a clean white brahmana's thread draped across his shoulder, holding a sannyasi's staff, and sitting handsomely in the ashrama of Chyavana Rishi, Manjughosha came before him.
"'She began to sing seductively, and the small bells of her belt and around her ankles, together with the bangles on her wrists, produced a delightful musical symphony. The sage Medhavi was enchanted. He understood that this beautiful young woman desired union with him, and at that instant Cupid increased his attraction for Manjughosha by releasing his powerful weapons of taste, touch, sight, smell, and sound.
"Slowly Manjughosha approached Medhavi, her bodily movements and sweet glances attracting him. She gracefully put her tamboura down and embraced the sage with her two arms, just as a creeper winds itself around a strong tree. Captivated, Medhavi gave up his meditation and decided to sport with her, and instantly his purity of heart and mind abandoned him. Forgetting even the difference between night and day, he went away with her to sport for a long, long time. (see footnote 2)
"'Seeing that the young yogi's sanctity had become seriously eroded, Manjughosha decided to abandon him and return home. She said, "O great one, please permit me to return home."
"'Medhavi replied, "But you have only just arrived, O beautiful one. Please stay with me at least until tomorrow."
"'Fearful of the sage's yogic power, Manjughosha stayed with Medhavi for precisely fifty-seven years, nine months, and three days, but to Medhavi all this time seemed like a moment. Again she asked him, "Please permit me to leave."
"'Medhavi replied, "O dear one, listen to me. Stay with me for one more night, and then you may leave tomorrow morning. Just stay with me until I have performed my morning duties and chanted the sacred Gayatri mantra. Please wait until then."
"Manjughosha was still fearful of the sage's great yogic power, but she forced a smile and said, "How long will it take you to finish your morning hymns and rituals? Please be merciful and think of all the time you have already spent with me."
"The sage reflected on the years he had been with Manjughosha and then said with great astonishment, "Why, I have spent more than fifty-seven years with you!" His eyes turned red and began to emanate sparks. He now regarded Manjughosha as death personified and the destroyer of his spiritual life. "You rascal woman! You have turned all the hard-earned results of my austerities to ashes! Trembling with anger, he cursed Manjughosha, "Oh sinful one, Oh hard-hearted, degraded one! You know only sin! May all terrible fortune be yours! Oh rascal woman, I curse you to become an evil hobgoblin — pishacha!"
"'Cursed by the sage Medhavi, the beautiful Manjughosha humbly beseeched him, "Oh best of the brahmanas, please be merciful to me and revoke your curse! Oh great one, it is said that association with pure devotees gives immediate results, but their curses take effect only after seven days. I have been with you for fifty-seven years, Oh master, so please be kind to me!"
"'Medhavi Muni replied, "Oh gentle lady, what can I possibly do? You have destroyed all my austerities. But even though you have done this sinful deed, I shall tell you a way you can be released from my wrath. In the dark fortnight of the month of Chaitra there is an all-auspicious Ekadasi that removes all one's sins. Its name is Papamochani, Oh beautiful one, and whoever fasts on this sacred day becomes completely freed from having to take birth in any kind of devilish form."
"'With these words, the sage left at once for his father's ashrama. Seeing him enter the hermitage, Chyavana Muni said, "Oh son, by acting unlawfully you have squandered the wealth of your penances and austerities."
"Medhavi replied, "Oh Father, kindly reveal what atonement I must perform to remove the obnoxious sin I have incurred by privately associating with the dancing girl Manjughosha."
"Chyavana Muni answered, "Dear son, you must fast on Papamochani Ekadasi, which occurs during the dark fortnight of the month of Chaitra. It eradicates all sins, no matter how grievous they may be."
"Medhavi followed his father's advice and fasted on Papamochani Ekadasi. Thus all his sins were destroyed, and he again became filled with excellent merit. Similarly, Manjughosha observed the same fast and became free of the hobgoblin curse. Ascending once again to the heavenly spheres, she too returned to her former position."
Lomasha Rishi continued, "Thus, Oh king, the great benefit of fasting on Papamochani Ekadasi is that whoever does so with faith and devotion will have all his sins completely destroyed."
Sri Krishna concluded, "Oh King Yudhishthira, whoever reads or hears about Papamochani Ekadasi obtains the very same merit he would get if he donated a thousand cows in charity, and he also nullifies the sinful reactions he may have incurred by killing a brahmana, killing an embryo through abortion, drinking liquor, or having sex with his guru's wife. Such is the incalculable benefit of properly observing this holy day of Papamochani Ekadasi, which is so dear to Me and so meritorious."
Thus ends the narration of the glories of Chaitra-Krishna Ekadasi, or Papamochani Ekadasi, from the Bhavishya-uttara Purana.
Footnotes
After Lord Shiva lost his dear wife Sati at the sacrificial arena of Prajapati Daksha, Shiva destroyed the entire arena. Then he brought his father-in-law Daksha back to life by giving him the head of a goat, and finally he sat down to meditate for sixty thousand years. Lord Brahma, however, arranged for Kamadeva (Cupid) to come and break Shiva's meditation. Using his arrows of sound, taste, touch, sight, and smell, Cupid attacked Shiva, who at last awoke from his trance. He was so angry at being disturbed that he instantly burned Cupid to ashes with a glance from his third eye. Back to the story.
Female association is so powerful that a man forgets his time, energy, possessions, and even his own identity. As it is said in the Niti-shastra, striya charitram purushasya bhagyam daivo vijanati kuto manushyah: "Even the demigods cannot predict the behavior of a woman. Nor can they understand the fortune of a man or how it will determine his destiny." According to Yajnavalkya Muni, "A (celibate) person who desires spiritual life should give up all association with women, including thinking of them, seeing them, talking with them in a secluded place, taking service from them, or having sexual intercourse with them." Back to the story.
Source: https://www.mayapur.com/en/blog/fasting-papamochani-ekadasi-15th-march-2026
In the room where I stay in the Bhajan Ashram, I had a box of a stash of snacks, not necessarily the unhealthy kind. The very generous doctor from Ujjain who left today with his family gave this gift for when I need it. But this poses a problem of sorts. With the very regimented diet that I’m on during treatment, I’m not to even look at these delectables.
This has been day number two for treatment which has, to this point, involved a medicated herbal padding on the entire body (twice) and a medicated hot water massage (once). So far so good! Tomorrow’s approach involves internal intake of ghee. No additional food permitted outside of prescribed meals which are fine for me – no oil or hot spice. At this point, I’m feeling fine.
What else?
The grounds (200 acres) of the Eco Village are stunning. There is no traffic noise. Everything’s clean and conscious. I see tourists, foreigners, mostly yogis, mostly women. I also am meeting peers – Bhakti Vijnan Swami from Russia, another monk from Russia, Madan Mohan, Yadubara from the U.S. (filmmaker), and Bhagavat Ashraya from Australia -– all are here for a cleanse treatment like myself.
In the evening, devotees gather for Yamuna arati, which is a service to honour the replica of the sacred river. Everyone sits singing as the sun fades in the west during this puja.
There was a first attempt at a rural land development some years back some seven hours outside of Mumbai, but it failed. Out of that experiment emerged this project which is so dynamic thanks to Radhanath Swami and the main project director, Gauranga.
Source: https://www.thewalkingmonk.net/post/happy-stay-on-this-day
Today we continue our celebration of the appearance of Sri Chaitanya Mahaprabhu, the Supreme Personality of Godhead Krishna who descended in the age of Kali in the role of a devotee. He appeared on what we now call Gaura-purnima, in the evening of the full-moon day in the month of Phalguna. At the time, there was a lunar eclipse, and as was the tradition, as was recommended in scripture, Hindus immersed themselves in the Ganges and chanted the holy names. Eclipses are considered inauspicious, and to counteract the inauspiciousness, strict followers of the Vedic scriptures stand in a sacred body of water—a river, a kunda or lake, or the sea—and chant the Hare Krishna maha-mantra. So, from the very beginning, Lord Chaitanya was surrounded by the chanting of Hare Krishna, and He induced people to chant Hare Krishna more and more.
Advaita Acharya and Haridasa Thakura danced in ecstasy. And on the plea of giving charity to brahmans on the occasion of the eclipse, Advaita Acharya and others distributed various gifts. All the devotees were jubilant, and they danced, performed sankirtana, and gave charity. The whole world was full of auspiciousness, and everyone was filled with transcendental bliss.
nadiya-udayagiri, purnacandra gaurahari,
krpa kari’ ha-ila udaya
papa-tamah haila nasa, tri-jagatera ullasa,
jagabhari’ hari-dhvani haya
“Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.” (Cc Adi 13.98)
When Chaitanya Mahaprabhu was a baby, sometimes He would cry and the elders would try to pacify Him in different ways, as people do when a baby cries. They would try to comfort Him, distract Him, and please Him, but nothing worked. Soon they discovered that if they chanted the holy name of Krishna, He would become peaceful and stop crying. So thereafter, whenever He cried they would chant, and He would immediately become happy. His appearance inspired chanting, and His activities thereafter inspired more chanting.
sei-kale nijalaya, uthiya advaita raya,
nrtya kare anandita-mane
haridase lana sange, hunkara-kirtana-range
kene nace, keha nahi jane
“At that time Sri Advaita Acarya Prabhu, in His own house at Santipura, was dancing in a pleasing mood. Taking Haridasa Thakura with Him, He danced and loudly chanted Hare Krsna. But why they were dancing, no one could understand.” (Cc Adi 13.99)
By His divine will, Krishna arranged for His associates from Goloka Vrindavan to come to earth to join Him in His pastimes as Sri Chaitanya Mahaprabhu. Some associates played the parts of elders, and they took birth before He did. Advaita Acharya and Haridasa Thakura were elders, and they were friends with each other. Advaita Acharya is Maha-vishnu, and Thakura Haridasa is Lord Brahma, and Lord Brahma is a disciple and direct servant of Maha-vishnu. So it is natural that they became close.
When the news spread that Sacimata had given birth to a baby boy, all sorts of respectable brahman gentlemen and ladies came with gifts and blessed the newborn child. Even the wives of the demigods came, disguised as the wives of brahmans, and presented various gifts. The day after the purnima, there was a great celebration at Jagannatha Mishra’s home. That day is observed today as the festival of Jagannatha Mishra, or the feast of Jagannatha Mishra, because to celebrate the birth of his son he received many visitors and well-wishers and gave presentations to them all. And in the end they all feasted.
We shall read from Sri Caitanya-caritamrta, Adi-lila, Chapter Thirteen, “The Advent of Lord Sri Caitanya Mahaprabhu,” beginning with the chapter summary:
“The thirteenth chapter of Sri Caitanya-caritamrta describes Lord Caitanya Mahaprabhu’s appearance. . . .
“A learned brahmana named Upendra Misra, who resided in the district of Srihatta, was the father of Jagannatha Misra, who came to Navadvipa to study under the direction of Nilambara Cakravarti and then settled there after marrying Nilambara Cakravarti’s daughter, Sacidevi. Sri Sacidevi gave birth to eight children, all daughters, who died one after another immediately after birth. After her ninth pregnancy she gave birth to a son, who was named Visvarupa. Then, in 1407 Saka Era (A.D. 1486), on the full-moon evening of the month of Phalguna, during the constellation of Simha (Leo) on the horizon, Lord Caitanya Mahaprabhu appeared as the son of Sri Sacidevi and Jagannatha Misra. After hearing of the birth of Caitanya Mahaprabhu, learned scholars and brahmanas, bringing many gifts, came to see the newly born baby. Nilambara Cakravarti, who was a great astrologer, immediately prepared a horoscope, and by astrological calculation he saw that the child was a great personality. This chapter describes the symptoms of this great personality.”
COMMENT by Giriraj Swami
We can see the resemblance between the pastimes of Lord Chaitanya and those of Lord Krishna. In Mathura, Lord Krishna’s parents, Vasudeva and Devaki, first had six sons, all of whom were killed by Kamsa. Their seventh child was Balarama, but by the arrangement of Yogamaya under Krishna’s direction, Balarama was transferred from the womb of Devaki to the womb of Rohini in Vrindavan and thus Devaki appeared to have had a miscarriage.
The eighth child was Krishna. Vasudeva did not want Kamsa to kill—or even try to kill—Krishna, and by Yogamaya’s influence all the guards in Kamsa’s prison fell asleep and all the locked doors opened. Vasudeva then carried baby Krishna across the Yamuna to Gokula. There he found that Yasoda had given birth to a baby girl, but Yasoda was so exhausted from the labor of childbirth that she didn’t know if she had given birth to a son or a daughter. Vasudeva placed baby Krishna on Yasoda’s bed and picked up her daughter, whom he carried back to Kamsa’s prison in Mathura.
As soon as the baby girl was placed in the prison room with Vasudeva and Devaki, she began to cry, and Kamsa realized that Devaki had given birth to a daughter. Earlier, on the occasion of Devaki’s wedding, Kamsa had heard a voice from the sky (akasa-vani) that said that the eighth son of Devaki would kill him. This child was a girl, but Kamsa was such a demon and was surrounded by such demonic advisors that he thought, “Let me not take any chances.” He snatched the baby to dash her on a rock and kill her as he had killed the other six children, but she slipped from his hands and flew into the sky, manifesting her form as the goddess Durga, and said, “You fool! The person who will kill you has already taken birth elsewhere.”
This is a striking statement—“the person who will kill you has already taken birth elsewhere”—because from the account so far, Krishna had taken birth in Kamsa’s prison in Mathura. Srila Visvanatha Cakravarti Thakura, as quoted by Srila Prabhupada, cites evidence from within Srimad-Bhagavatam and from other Puranas, such as the Hari-vamsa, that Yasoda actually gave birth to twins, a boy and a girl. The girl was an expansion of Yogamaya, and the boy was the original Krishna. When Vasudeva carried Vasudeva Krishna to Gokula, the Vasudeva Krishna entered into the original Krishna, and Vasudeva carried the baby girl back to Mathura.
Here in caitanya-lila we find that Sacidevi gave birth to eight daughters and that all of them died. Then finally she gave birth to a son, Visvarupa. At an early age Visvarupa left home and took sannyasa, and so for all material purposes he was dead. Srila Prabhupada said that sannyasa means civil death. The day on which Visvarupa took sannyasa is called Visvarupa-mahotsava—the same day on which Srila Prabhupada took sannyasa some four hundred years later.
In any case, it was a great occasion that Sacidevi had given birth to a boy, and all the devotees from the area, such as Advaita Acharya and His wife Sita and Srivasa Thakura and his wife, Malini, came and brought gifts and offered blessings to the new child.
TEXT 100
dekhi’ uparaga hasi’, sighra ganga-ghate asi’
anande karila ganga-snana
pana uparaga-chale, apanara mano-bale,
brahmanere dila nana dana
TRANSLATION
Seeing the lunar eclipse and laughing, both Advaita Acarya and Haridasa Thakura immediately went to the bank of the Ganges and bathed in the Ganges in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Acarya, by His own mental strength, distributed various types of charity to the brahmanas.
PURPORT
It is the custom of Hindus to give in charity to the poor as much as possible during the time of a lunar or solar eclipse. Advaita Acarya, therefore, taking advantage of the eclipse, distributed many varieties of charity to the brahmanas. In the Srimad-Bhagavatam there is a statement in the Tenth Canto, Third Chapter, Verse Eleven that when Krsna took His birth, Vasudeva immediately took advantage of this moment and distributed ten thousand cows to the brahmanas. It is customary among Hindus that at the time a child is born, especially a male child, the parents distribute great charity in jubilation. Advaita Acarya was actually interested in distributing charity because of Lord Caitanya’s birth at the time of the lunar eclipse. People could not understand, however, why Advaita Acarya was giving such a great variety of things in charity. He did so not because of the lunar eclipse but because of the Lord’s taking birth at that moment. He distributed charity exactly as Vasudeva did at the time of Lord Krsna’s appearance.
COMMENT
In Vedic culture householders observe all auspicious ceremonies by giving in charity. They are happy, and they know they are happy by the grace of the Lord and the devotees. And in their happiness they want to give charity and receive more blessings. When the children become adults and observe their own birth anniversaries, they also give charity. A friend of the Juhu temple who was very strict about Vedic traditions did not like that we celebrated birthdays by giving presents to the birthday boy or girl. He said, “Birthday means the birthday person gives charity.” And he didn’t like birthday cakes either. He said, “You should distribute sandesa, rasagulla, or gulabjamun. Those are real sweets.”
TEXT 101
jagat anandamaya, dekhi’ mane sa-vismaya,
tharethore kahe haridasa
tomara aichana ranga, mora mana parasanna,
dekhi—kichu karye ache bhasa
TRANSLATION
When he saw that the whole world was jubilant, Haridasa Thakura, his mind astonished, directly and indirectly expressed himself to Advaita Acarya: “Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions.”
TEXT 102
acaryaratna, srivasa, haila mane sukhollasa
yai’ snana kaila ganga-jale
anande vihvala mana, kare hari-sankirtana
nana dana kaila mano-bale
TRANSLATION
Acaryaratna [Candrasekhara] and Srivasa Thakura were overwhelmed with joy, and immediately they went to the bank of the Ganges to take bath in the water of the Ganges. Their minds full of happiness, they chanted the Hare Krsna mantra and gave charity by mental strength.
TEXT 103
ei mata bhakta-tati, yanra yei dese sthiti,
tahan tahan pana mano-bale
nace, kare sankirtana, anande vihvala mana,
dana kare grahanera chale
TRANSLATION
In this way all the devotees, wherever they were situated, in every city and every country, danced, performed sankirtana, and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.
TEXT 104
brahmana-sajjana-nari, nana-dravye thali bhari’
aila sabe yautuka la-iya
yena kanca-sona-dyuti, dekhi’ balakera murti,
asirvada kare sukha pana
TRANSLATION
All sorts of respectable brahmana gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.
TEXT 105
savitri, gauri, sarasvati, saci, rambha, arundhati
ara yata deva-narigana
nana-dravye patra bhari’, brahmanira vesa dhari’,
asi’ sabe kare darasana
TRANSLATION
Dressing themselves as the wives of brahmanas, all the celestial ladies, including the wives of Lord Brahma, Lord Siva, Lord Nrsimhadeva, King Indra, and Vasistha Muni, along with Rambha, a dancing girl of heaven, came there with varieties of gifts.
PURPORT
When Lord Caitanya Mahaprabhu was a newly born baby, He was visited by the neighboring ladies, most of whom were the wives of respectable brahmanas. In the dress of brahmanas’ wives, celestial ladies like the wives of Lord Brahma and Lord Siva also came to see the newborn child. Ordinary people saw them as neighborhood respectable brahmana ladies, but actually they were all celestial ladies dressed in that way.
COMMENT
Savitri is the wife of Lord Brahma, Gauri is the wife of Lord Siva, Sarasvati here is mentioned as the wife of Lord Nrsimhadeva, and Saci is the wife of King Indra. They all disguised themselves as brahman ladies, looking like ladies of the neighborhood, and came to offer respects to the newborn baby.
TEXT 106
antarikse deva-gana, gandharva, siddha, carana,
stuti-nrtya kare vadya-gita
nartaka, vadaka, bhata, navadvipe yara nata,
sabe asi’ nace pana prita
TRANSLATION
In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka, and Caranaloka, offered their prayers and danced with musical songs and the beating of drums. Similarly, in Navadvipa city all the professional dancers, musicians, and blessers gathered together, dancing in great jubilation.
COMMENT
Bhata means “professional blessing givers.”
PURPORT
As there are professional singers, dancers, and reciters of prayers in the heavenly planets, so in India still there are professional dancers, givers of blessings, and singers, all of whom assemble together during householder ceremonies, especially marriages and birth ceremonies. These professional men earn their livelihood by taking charity on such occasions from the homes of the Hindus. Eunuchs also take advantage of such ceremonies to receive charity. That is their means of livelihood. Such men never become servants or engage themselves in agriculture or business occupations; they simply take charity from neighborhood friends to maintain themselves peacefully. The bhatas are a class of brahmanas who go to such ceremonies to offer blessings by composing poems with references to the Vedic scriptures.
COMMENT
Vedic culture is very beautiful and highly elevated. Even now in India the culture is there, though not as much as before. When I was in Bombay last December, I visited an old friend, a very nice devotee, who is related to the Birlas. And it just so happened that there was an engagement ceremony in the Birla family, from the mother’s side. Sri Brijratan Mohatta had married Seth R. D. Birla’s daughter, and their son’s daughter was about to be engaged. So, I went to the engagement reception, and there I met a bhajana singer named Purushottam Das Jalota. When I first went to India, in 1970, he was very popular. He sang bhajanas in aristocratic Hindus’ homes and gave lessons in voice and harmonium. As he grew older, his son, as happens, became his apprentice and also began to sing bhajanas and play harmonium. So, we invited his son, who was relatively unknown then, to perform at our auditorium in Juhu.
At the engagement reception Purushottam approached me. He is about eighty-seven now and was wearing a traditional Hindu jacket and cap. After we spoke for some time, he made an indication and said, “Anup is there,” and he tried to call him, but because his voice was not so loud, his son Anup could not hear him. I said, “That’s all right. I’ll go and see him.” I guess the father wanted me to bless and encourage his son.
Anup remembered his first performance in the ISKCON auditorium. I didn’t usually attend such performances, but somehow that evening, near the end of the performance I had felt drawn into the auditorium. I had found a seat toward the back and sat down. The whole atmosphere had been surcharged—I can’t explain it—and he had sung with such devotion that his words and voice had entered people’s minds and hearts. It had been a very special performance, and the devotees had recorded it and produced an audio cassette that they would distribute on sankirtana—and it had become a hit. Many people would come and ask for Anup Jalota’s tape.
When I met Anup at the reception, he remembered that night. He said that when he had entered the auditorium he had not been sure whether or not he would pursue a career as a singer. He had prayed, “Lord Krishna, I am Yours. Whatever You want You can do. If You want me to pursue this career, You can make me a success. If You don’t, that’s all right—whatever You wish.” And he remarked that it was because of his performance in the ISKCON auditorium and the recording of it that he had become a success as a singer. (I knew that was the case, but I didn’t want to say it. But he also knew it, and he said it—and it was true.)
That culture and that mood are becoming rare—that mood of devotion, of surrender, of dependence on the Lord—but they are still there.
Now we return to the description of Jagannatha Mishra’s festival:
TEXT 107
keba ase keba yaya, keba nace keba gaya,
sambhalite nare kara bola
khandileka duhkha-soka, pramoda-purita loka,
misra haila anande vihvala
TRANSLATION
No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another’s language. Yet all unhappiness and lamentation were immediately dissipated, and people became all-jubilant. Thus Jagannatha Misra was also overwhelmed with joy.
TEXT 108
acaryaratna, srivasa, jagannatha-misra-pasa,
asi’ tanre kare savadhana
karaila jatakarma, ye achila vidhi-dharma,
tabe misra kare nana dana
TRANSLATION
Candrasekhara Acarya and Srivasa Thakura both came to Jagannatha Misra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannatha Misra also gave varieties of charity.
TEXT 109
yautuka paila yata, ghare va achila kata,
saba dhana vipre dila dana
yata nartaka, gayana, bhata, akincana jana,
dhana diya kaila sabara mana
TRANSLATION
Whatever riches Jagannatha Misra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brahmanas, professional singers, dancers, bhatas, and the poor. He honored them all by giving them riches in charity.
TEXT 110
srivasera brahmani, nama tanra ‘malini’,
acaryaratnera patni-sange
sindura, haridra, taila, kha-i, kala, narikela,
diya puje narigana range
TRANSLATION
The wife of Srivasa Thakura, whose name was Malini, accompanied by the wife of Candrasekhara [Acaryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas, and coconuts.
PURPORT
Vermilion, kha-i (fused rice), bananas, coconuts, and turmeric mixed with oil are all auspicious gifts for such a ceremony. As there is puffed rice, so there is another preparation of rice called kha-i, or fused rice, which, along with bananas, is taken as a very auspicious presentation. Also, turmeric mixed with oil and vermilion makes an auspicious ointment that is smeared over the body of a newborn baby or a person who is going to marry. These are all auspicious activities in family affairs. We see that five hundred years ago at the birth of Lord Caitanya Mahaprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic, and this concludes everything.
COMMENT
The parents and other elders did whatever they could to ensure the wellbeing of the child in all respects. They knew that the purpose of the child’s life was to serve and please God and that the child’s success in all respects depended on the mercy of God and His devotees.
TEXT 111
advaita-acarya-bharya, jagat-pujita arya,
nama tanra ‘sita thakurani’
acaryera ajna pana, gela upahara lana,
dekhite balaka-siromani
TRANSLATION
One day shortly after Lord Caitanya Mahaprabhu was born, Advaita Acarya’s wife, Sitadevi, who is worshipable by the whole world, took her husband’s permission and went to see that topmost child with all kinds of gifts and presentations
PURPORT
It appears that Advaita Acarya had two different houses, one at Santipura and one at Navadvipa. When Lord Caitanya Mahaprabhu was born, Advaita Acarya was residing not at His Navadvipa house but at His Santipura house. Therefore, as formerly explained (text 99), from Advaita’s old paternal house (nijalaya) in Santipura, Sita came to Navadvipa to present gifts to the newborn child, Caitanya Mahaprabhu.
TEXT 112
suvarnera kadi-ba-uli, rajatamudra-pasuli,
suvarnera angada, kankana
du-bahute divya sankha, rajatera malabanka,|
svarna-mudrara nana haragana
TRANSLATION
She brought different kinds of golden ornaments, including armlets, necklaces, anklets, and bangles for the hands.
TEXT 113
vyaghra-nakha hema-jadi, kati-pattasutra-dori
hasta-padera yata abharana
citra-varna patta-sadi, buni photo pattapadi,
svarna-raupya-mudra bahu-dhana
TRANSLATION
There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris, and a child’s garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child.
PURPORT
From the gifts presented by Sita Thakurani, Advaita Acarya’s wife, it appears that Advaita Acarya was at that time a very rich man. Although brahmanas are not the rich men of society, Advaita Acarya, being the leader of the brahmanas in Santipura, was considerably well-to-do. Therefore He presented many ornaments to the baby, Lord Caitanya Mahaprabhu. But Kamalakanta Visvasa’s asking for three hundred rupees from the King of Jagannatha Puri, Maharaja Prataparudra, on the plea that Advaita Acarya was in debt for that amount, indicates that such a rich man, who could present many valuable ornaments, saris, etc., thought it difficult to repay three hundred rupees. Therefore the value of a rupee at that time was many thousands of times what it is now. At present, no one feels difficulty over a debt of three hundred rupees, nor can an ordinary man accumulate such valuable ornaments to present to a friend’s son. Probably the value of three hundred rupees at that time was equal to the present value of thirty thousand rupees.
COMMENT
The value of the thirty thousand rupees mentioned in the purport is now probably three hundred thousand rupees or more.
TEXT 114–116
Riding in a palanquin covered with cloth and accompanied by maidservants, Sita Thakurani came to the house of Jagannatha Misra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kunkuma and sandalwood. All these presentations filled a large basket.
When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses, and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in color, the child was directly Krsna of Gokula Himself.
Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sita Thakurani was very pleased, and because of her maternal affection, she felt as if her heart were melting.
TEXT 117
durva, dhanya, dila sirse, kaila bahu asise,
cirajivi hao dui bhai
dakini-sankhini haite, sanka upajila cite,
dare nama thuila ‘nimai’
TRANSLATION
She blessed the newborn child by placing fresh grass and paddy on His head and saying, “May You be blessed with a long duration of life.” But being afraid of ghosts and witches, she gave the child the name Nimai.
PURPORT
Dakini and Sankhini are two companions of Lord Siva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one’s house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Ayurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sita Thakurani gave the Lord the name Nimai. Later in His youth He was celebrated as Nimai Pandita, and in the neighborhood villages He was called by that name, although His real name was Visvambhara.
COMMENT
Visvambhara means “one who maintains the universe.” Sri Caitanya-caritamrta (Adi 9.7) describes how Lord Chaitanya appreciated that name:
prabhu kahe, ami ‘visvambhara’ nama dhari
nama sarthaka haya, yadi preme visva bhari
“Lord Caitanya thought, ‘My name is Visvambhara, “one who maintains the entire universe.” Its meaning will be actualized if I can fill the whole universe with love of Godhead.’ ”
In my youth, my dentist was a family friend who had served in India during World War II, and as he worked on my teeth he would tell me about his experiences in India as a dentist in the America army. He remarked that he had always seen the native Indians squatting along the roads brushing their teeth with twigs. As part of his work, he would treat Indians too, and he said that when he looked into their mouths he was astonished to see the most beautiful white teeth he had ever seen—without any cavities. And all these people did was brush their teeth with twigs!
TEXT 118
putramata-snanadine, dila vastra vibhusane,
putra-saha misrere sammani’
saci-misrera puja lana, manete harisa hana,
ghare aila sita thakurani
TRANSLATION
On the day the mother and son bathed and left the maternity home, Sita Thakurani gave them all kinds of ornaments and garments and then also honored Jagannatha Misra. Then Sita Thakurani, being honored by mother Sacidevi and Jagannatha Misra, was greatly happy within her mind, and thus she returned home.
PURPORT
On the fifth day from the birth of a child, as also on the ninth day, the mother bathes either in the Ganges or in another sacred place. This is called niskramana, or the ceremony of coming out of the maternity home. Nowadays the maternity home is a hospital, but formerly in every respectable house one room was set aside as a maternity home where children would take birth, and on the ninth day after the birth of a child the mother would come into the regular rooms in the ceremony called niskramana. Of the ten purificatory processes, niskramana is one. Formerly, especially in Bengal, the higher castes observed four months after the birth of a child as a quarantine. At the end of the fourth month, the mother could see the sun rise. Later the higher castes, namely the brahmanas, ksatriyas, and vaisyas, observed only twenty-one days as a quarantine, whereas the sudras had to observe thirty days. For the sections of society known as kartabhaja and satima, the mother of the child was immediately purified after the quarantine by the throwing of hari-nuta, small pieces of sweetmeat, in sankirtana. Sacidevi and Jagannatha Misra, with the newborn child, were honored by Sita Thakurani. Similarly, while Sita Thakurani was returning home, she was also honored by Sacidevi and Jagannatha Mishra. That was the system in respectable families of Bengal.
COMMENT
Srila Prabhupada was also born in a separate house, under a jackfruit tree, that belonged to his mother’s parents. Last November His Holiness Radhanath Swami and I visited that place in south Calcutta, saw the tree under which Srila Prabhupada had been born, and visited the Radha-Krishna temple that Prabhupada’s mother had frequented, imagining how she and the rest of the family must have prayed for the welfare of the new child, whom they named Abhay Charan, “one who is fearless, having taken shelter at Lord Krishna’s lotus feet.”
TEXT 119
aiche saci-jagannatha, putra pana laksminatha,
purna ha-ila sakala vanchita
dhana-dhanye bhare ghara, lokamanya kalevara,
dine dine haya anandita
TRANSLATION
In this way mother Sacidevi and Jagannatha Misra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Sri Caitanya Mahaprabhu, day after day their pleasure increased.
PURPORT
Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Therefore everyone offered respects to Him. Even the denizens of heaven used to come in the dress of ordinary men to offer their respect to the Lord. His father and mother, Jagannatha Misra and Sacidevi, seeing the honor of their transcendental son, also became very pleased within their hearts.
TEXT 120
misra—vaisnava, santa, alampata, suddha, danta,
dhana-bhoge nahi abhimana
putrera prabhave yata, dhana asi’ mile, tata,
visnu-prite dvije dena dana
TRANSLATION
Jagannatha Misra was an ideal Vaisnava. He was peaceful, restrained in sense gratification, pure, and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brahmanas for the satisfaction of Visnu.
TEXT 121
lagna gani’ harsamati, nilambara cakravarti,
gupte kichu kahila misrere
mahapurusera cihna, lagne ange bhinna bhinna,
dekhi,—ei taribe samsare
TRANSLATION
After calculating the birth moment of Lord Caitanya Mahaprabhu, Nilambara Cakravarti privately said to Jagannatha Misra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.
COMMENT
Although Sri Chaitanya Mahaprabhu had all the signs of a great personality and was in fact the Supreme Personality of Godhead, His father, Jagannatha Misra, considered Him to be his son.
As a child, Lord Chaitanya was quite naughty, and Jagannatha Mishra would often chide Him and instruct Him in proper behavior. One night, Jagannatha Mishra had a dream in which a brahman angrily told him, “You do not know anything about your son. Because you think Him to be your son, you rebuke and chastise Him.” Jagannatha Mishra replied, “He may be a demigod, a mystic yogi, or a great saint, but whatever He may be, I know Him only as my son, and it is my duty to teach Him religion and morality. Otherwise, how will He learn? Even if He is Lord Narayana Himself, it is the duty of the father to instruct the son.” Even in his dreams, Jagannatha Mishra was absorbed in the mellow of pure parental affection.
In His youth, Lord Chaitanya asked an astrologer to tell Him who He had been in His past life. Through calculation and meditation, the astrologer saw the brilliantly effulgent form of the Lord as the resting place of the Vaikuntha planets. Struck with wonder, he said, “In Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulence. And You are the same Personality of Godhead now.” Lord Chaitanya smiled and said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy. I was born in a family of cowherd men and gave protection to the cows and calves, and because of these pious activities, I have now become the son of a brahman.”
TEXT 122
aiche prabhu saci-ghare, krpaya kaila avatare,
yei iha karaye sravana
gaura-prabhu dayamaya, tanre hayena sadaya,
sei paya tanhara carana
TRANSLATION
In this way Lord Caitanya Mahaprabhu, out of His causeless mercy, made His advent in the house of Sacidevi. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.
TEXT 123
paiya manusa janma, ye na sune gaura-guna,
hena janma tara vyartha haila
paiya amrtadhuni, piye visa-garta-pani,
janmiya se kene nahi maila
TRANSLATION
Anyone who attains a human body but does not take to the cult of Sri Caitanya Mahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.
PURPORT
In this connection Srimat Prabodhananda Sarasvati has composed the following verses in his Caitanya-candramrta (37, 36, 34):
acaitanyam idam visvam yadi caitanyam isvaram
na viduh sarva-sastra-jna hy api bhramyanti te janah
“This material world is without Krsna consciousness. Lord Caitanya Mahaprabhu is Krsna consciousness personified. Therefore if a very learned scholar or scientist does not understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly in this world.”
prasarita-maha-prema-piyusa-rasa-sagare
caitanya-candre prakate yo dino dina eva sah
“A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor.”
avatirne gaura-candre vistirne prema-sagare
suprakasita-ratnaughe yo dino dina eva sah
“The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor.”
Similarly, Srimad-Bhagavatam (2.3.19, 20, 23) states:
sva-vid-varahostra-kharaih
samstutah purusah pasuh
na yat-karna-pathopeto
jatu nama gadagrajah
bile batorukrama-vikraman ye
na srnvatah karna-pute narasya
jihvasati dardurikeva suta
na copagayaty urugaya-gathah
jivan chavo bhagavatanghri-renum
na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham
“A person who has no connection with Krsna consciousness may be a very great personality in so-called human society, but actually he is no better than a great animal. Such big animals are generally praised by other animals like dogs, hogs, camels, and asses. A person who does not lend his aural reception to hearing about the Supreme Personality of Godhead must be considered to have earholes like holes in a field. Although that person has a tongue, it is like the tongue of a frog, which unnecessarily creates a disturbance by croaking, inviting the snake of death. Similarly, a person who neither takes advantage of the dust of the lotus feet of great devotees nor smells the tulasi leaves offered to the lotus feet of the Lord must be considered dead even though he is supposedly working.”
Similarly, Srimad-Bhagavatam 10.1.4 states:
nivrtta-tarsair upagiyamanad
bhavausadhac chrotra-mano-’bhiramat
ka uttamasloka-gunanuvadat
puman virajyeta vina pasu-ghnat
“Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by persons liberated from the contamination of this material world.”
Similarly, Srimad-Bhagavatam 3.23.56 says, na tirtha-pada-sevayai jivann api mrto hi sah: “Although a person is apparently living, if he does not serve the lotus feet of great devotees he is to be considered a dead body.”
COMMENT
By the mercy of Sri Chaitanya Mahaprabhu and that of His devotees, especially Srila Prabhupada, we have been given real life—the chance to live in Krishna consciousness
TEXT 124
sri-caitanya-nityananda, acarya advaitacandra,
svarupa-rupa-raghunathadasa
inha-sabara sri-carana, sire vandi nija-dhana,
janma-lila gaila krsnadasa
TRANSLATION
Taking on my head as my own property the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu, Acarya Advaitacandra, Svarupa Damodara, Rupa Gosvami, and Raghunatha dasa Gosvami, I, Krsnadasa Kaviraja Gosvami, have thus described the advent of Sri Caitanya Mahaprabhu.
[A talk by Giriraj Swami on Jagannatha Mishra’s festival, March 22, 2008, Dallas]
Source: https://girirajswami.com/blog/?p=17850
The day after Gaura Purnima is celebrated as Jagannath Mishra Festival. Just as Nandababa celebrated Nandotsava in joy the appearance of Lord Sri Krishna, similarly, the wonderful appearance of the Lord increased the happiness of everyone in Srimati Sacidevi’s house. Both Sri Jagannatha Misra’s and Srimati Sacidevi’s hearts heaved joyous waves while looking at the Lord’s beautiful face.
Sri Visvarupa would pick up his brother in his arms and smile gleefully at the Supreme Lord, the abode of all transcendental joys.
Some chanted mantras of enchantments in the Lord’s room for His protection. The Vishnu Raksa mantra (invoking Lord Vishnu’s protection) or Devi mantra (invoking Durga devi’s protection) were chanted while some people circumambulated the Lord’ house.
The Festival of Jagannath Mishra is an observance of the Jata karma samskara for baby Nimai (Sri Chaitanya Mahaprabhu). Following the fast for Gaura Purnima, which is broken upon the rising of the moon, the next day is held for feasting. On Jagannath Mishra festival day, the devotees meditate upon the Jata karman ceremony.
Source: http://www.ramaiswami.com/festival-of-jagannatha-misra-3/
By Giriraj Swami
Today we are celebrating the appearance of Sri Chaitanya Mahaprabhu, the Supreme Personality of Godhead Krishna, who descended in the age of Kali in the role of a devotee. He appeared on what we now call Gaura-purnima, in the evening of the full moon day in the month of Phalguna. At the time, there was a lunar eclipse, and as was the tradition, as recommended in scripture, Hindus immersed themselves in the Ganges and chanted the holy names. Eclipses are considered inauspicious, and to counteract the inauspiciousness, strict followers of the Vedic scriptures stand in a sacred body of water—a river, a kundaor lake, or the sea—and chant the Hare Krishna maha-mantra. So, from the very beginning Lord Chaitanya was surrounded by the chanting of Hare Krishna, and He induced people to chant Hare Krishna more and more.
Advaita Acharya and Haridasa Thakura danced in ecstasy. On the plea of giving charity to brahmans on the occasion of the eclipse, Advaita Acharya and others distributed various gifts. All the devotees were jubilant, and they danced, performed sankirtana, and gave charity. The whole world was full of auspiciousness, and everyone was filled with transcendental bliss.
nadiya-udayagiri, purnacandra gaurahari,
krpa kari’ ha-ila udaya
papa-tamah haila nasa, tri-jagatera ullasa,
jagabhari’ hari-dhvani haya
“Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.” (Cc Adi 13.98)
When Chaitanya Mahaprabhu was a baby, sometimes He would cry and the elders would try to pacify Him in different ways, as people do when a baby cries. They would try to comfort Him, distract Him, and please Him, but nothing worked. Soon they discovered that if they chanted the holy name of Krishna, He would become peaceful and stop crying. So whenever he would cry, they would chant, and He would immediately become happy. His appearance inspired chanting, and His activities thereafter inspired more chanting.
sei-kale nijalaya, uthiya advaita raya,
nrtya kare anandita-mane
haridase lana sange, hunkara-kirtana-range
kene nace, keha nahi jane
“At that time Sri Advaita Acarya Prabhu, in His own house at Santipura, was dancing in a pleasing mood. Taking Haridasa Thakura with Him, He danced and loudly chanted Hare Krsna. But why they were dancing, no one could understand.” (Cc Adi 13.99)
By His divine will, Krishna arranged for His associates from Goloka Vrindavan to come to earth to join Him in His pastimes as Sri Chaitanya Mahaprabhu. Some associates played the parts of elders, and they took birth before He did. Advaita Acharya and Haridasa Thakura were elders, and they themselves were friends. In fact, Advaita Acharya is Maha-vishnu, and Thakura Haridasa is Lord Brahma. Lord Brahma is a disciple and direct servant of Maha-vishnu. So, it is natural that they became close.
When the news spread that Jagannatha Misra and Sacimata had given birth to a baby boy, all sorts of respectable brahman gentlemen and ladies came with gifts and blessed the newborn child. Even the wives of the demigods came, disguised as the wives of brahmans, and presented various gifts. The day after the purnima there was a great celebration at Jagannatha Misra’s home. That day is observed today as the festival of Jagannatha Misra, because to celebrate the birth of his son he received various visitors and well-wishers and gave presentations to them all. And in the end, they all feasted.
We shall read from Sri Caitanya-caritamrta, Adi-lila, Chapter Thirteen, “The Advent of Lord Sri Caitanya Mahaprabhu,” beginning with the chapter summary:
“The thirteenth chapter of Sri Caitanya-caritamrta describes Lord Caitanya Mahaprabhu’s appearance. . . .
“A learned brahmana named Upendra Misra, who resided in the district of Srihatta, was the father of Jagannatha Misra, who came to Navadvipa to study under the direction of Nilambara Cakravarti and then settled there after marrying Nilambara Cakravarti’s daughter, Sacidevi. Sri Sacidevi gave birth to eight children, all daughters, who died one after another immediately after birth. After her ninth pregnancy she gave birth to a son, who was named Visvarupa. Then, in 1407 Saka Era (A.D. 1486), on the full-moon evening of the month of Phalguna, during the constellation of Simha (Leo) on the horizon, Lord Caitanya Mahaprabhu appeared as the son of Sri Sacidevi and Jagannatha Misra. After hearing of the birth of Caitanya Mahaprabhu, learned scholars and brahmanas, bringing many gifts, came to see the newly born baby. Nilambara Cakravarti, who was a great astrologer, immediately prepared a horoscope, and by astrological calculation he saw that the child was a great personality. This chapter describes the symptoms of this great personality.”
COMMENT by Giriraj Swami
We can see the resemblance between the pastimes of Lord Chaitanya and those of Lord Krishna. In Mathura, Lord Krishna’s parents, Vasudeva and Devaki, first had six sons, all of whom were killed by Kamsa. Their seventh child was Balarama, but by the arrangement of Yogamaya, under Krishna’s direction, Balarama was transferred from the womb of Devaki to the womb of Rohini in Vrindavan. Thus Devaki appeared to have had a miscarriage.
The eighth child was Krishna. Vasudeva did not want Kamsa to kill—or try to kill— Krishna, and by Yogamaya’s influence all the guards in Kamsa’s prison fell asleep and all the locked doors opened. Vasudeva then carried baby Krishna across the Yamuna to Gokula. There he found that Yasoda had given birth to a baby girl, but she was so exhausted from the labor of childbirth that she didn’t know if she had given birth to a son or a daughter. Vasudeva placed baby Krishna on Yasoda’s bed, picked up her daughter, and carried her back to Kamsa’s prison in Mathura.
As soon as the baby girl was placed in the prison room with Vasudeva and Devaki, she began to cry, and Kamsa concluded that Devaki had given birth to a daughter. Earlier, on the occasion of Devaki’s wedding, Kamsa had heard a voice from the sky (akasa-vani) telling him that the eighth son of Devaki would kill him. This child was a girl, but Kamsa was such a demon, surrounded by such demonic advisors, that he thought, “Let me not take any chances.” He snatched the baby to dash her on a rock and kill her as he had killed the other six children, but she slipped from his hands and flew into the sky, manifesting her form as the goddess Durga, and said, “You fool! The person who will kill you has already taken birth somewhere else.”
This is a striking statement—“the person who will kill you has already taken birth elsewhere”—because from the account so far, Krishna had taken birth in Kamsa’s prison in Mathura. Srila Visvanatha Cakravarti Thakura, as quoted by Srila Prabhupada, cites evidence from within Srimad-Bhagavatam and from other Puranas, such as the Hari-vamsa, that Yasoda gave birth to twins, a boy and a girl. The girl was an expansion of Yogamaya, and the boy was the original Krishna. When Vasudeva carried Vasudeva Krishna to Gokula, the Vasudeva Krishna entered into the original Krishna, and Vasudeva carried the baby girl back to Mathura.
Here in caitanya-lila we find that Sacidevi gave birth to eight daughters and that all of them died. Then finally she gave birth to a son, Visvarupa. Visvarupa left home at an early age and took sannyasa, and so for all material purposes he was dead. Srila Prabhupada said that sannyasa means civil death. The day on which Visvarupa took sannyasa is called Visvarupa-mahotsava—the same day on which Srila Prabhupada took sannyasa some four hundred years later.
In any case, it was a great occasion that Sacidevi and Jagannatha Misra had given birth to a boy, and all the devotees from the area, such as Advaita Acharya and his wife Sita and Srivasa Thakura and his wife Malini, came and brought gifts and offered blessings to the new child.
TEXT 100
dekhi’ uparaga hasi’, sighra ganga-ghate asi’
anande karila ganga-snana
pana uparaga-chale, apanara mano-bale,
brahmanere dila nana dana
TRANSLATION
Seeing the lunar eclipse and laughing, both Advaita Acarya and Haridasa Thakura immediately went to the bank of the Ganges and bathed in the Ganges in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Acarya, by His own mental strength, distributed various types of charity to the brahmanas.
PURPORT
It is the custom of Hindus to give in charity to the poor as much as possible during the time of a lunar or solar eclipse. Advaita Acarya, therefore, taking advantage of the eclipse, distributed many varieties of charity to the brahmanas. In the Srimad-Bhagavatam there is a statement in the Tenth Canto, Third Chapter, Verse Eleven that when Krsna took His birth, Vasudeva immediately took advantage of this moment and distributed ten thousand cows to the brahmanas. It is customary among Hindus that at the time a child is born, especially a male child, the parents distribute great charity in jubilation. Advaita Acarya was actually interested in distributing charity because of Lord Caitanya’s birth at the time of the lunar eclipse. People could not understand, however, why Advaita Acarya was giving such a great variety of things in charity. He did so not because of the lunar eclipse but because of the Lord’s taking birth at that moment. He distributed charity exactly as Vasudeva did at the time of Lord Krsna’s appearance.
COMMENT
In Vedic culture householders observe all auspicious ceremonies by giving in charity. They are happy, and they know they are happy by the grace of the Lord and the devotees. And in their happiness they want to give charity and receive more blessings. When the children become adults and observe their own birth anniversaries, they also give charity. One friend of the Juhu temple who was very strict about Vedic traditions did not like that we celebrated birthdays by giving presents to the birthday boy or girl. He said, “Birthday means the birthday person gives charity.” And he didn’t like birthday cakes either. He said, “You should distribute sandesa, rasagulla, or gulabjamun. Those are real sweets.”
TEXT 101
jagat anandamaya, dekhi’ mane sa-vismaya,
tharethore kahe haridasa
tomara aichana ranga, mora mana parasanna,
dekhi—kichu karye ache bhasa
TRANSLATION
When he saw that the whole world was jubilant, Haridasa Thakura, his mind astonished, directly and indirectly expressed himself to Advaita Acarya: “Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions.”
TEXT 102
acaryaratna, srivasa, haila mane sukhollasa
yai’ snana kaila ganga-jale
anande vihvala mana, kare hari-sankirtana
nana dana kaila mano-bale
TRANSLATION
Acaryaratna [Candrasekhara] and Srivasa Thakura were overwhelmed with joy, and immediately they went to the bank of the Ganges to take bath in the water of the Ganges. Their minds full of happiness, they chanted the Hare Krsna mantra and gave charity by mental strength.
TEXT 103
ei mata bhakta-tati, yanra yei dese sthiti,
tahan tahan pana mano-bale
nace, kare sankirtana, anande vihvala mana,
dana kare grahanera chale
TRANSLATION
In this way all the devotees, wherever they were situated, in every city and every country, danced, performed sankirtana, and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.
TEXT 104
brahmana-sajjana-nari, nana-dravye thali bhari’
aila sabe yautuka la-iya
yena kanca-sona-dyuti, dekhi’ balakera murti,
asirvada kare sukha pana
TRANSLATION
All sorts of respectable brahmana gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.
TEXT 105
savitri, gauri, sarasvati, saci, rambha, arundhati
ara yata deva-narigana
nana-dravye patra bhari’, brahmanira vesa dhari’,
asi’ sabe kare darasana
TRANSLATION
Dressing themselves as the wives of brahmanas, all the celestial ladies, including the wives of Lord Brahma, Lord Siva, Lord Nrsimhadeva, King Indra, and Vasistha Muni, along with Rambha, a dancing girl of heaven, came there with varieties of gifts.
PURPORT
When Lord Caitanya Mahaprabhu was a newly born baby, He was visited by the neighboring ladies, most of whom were the wives of respectable brahmanas. In the dress of brahmanas’ wives, celestial ladies like the wives of Lord Brahma and Lord Siva also came to see the newborn child. Ordinary people saw them as neighborhood respectable brahmana ladies, but actually they were all celestial ladies dressed in that way.
COMMENT
Savitri is the wife of Lord Brahma, Gauri is the wife of Lord Shiva, Sarasvati here is mentioned as the wife of Lord Nrsimhadeva, and Saci is the wife of King Indra. They all disguised themselves as brahman ladies, looking like ladies of the neighborhood, and came to offer respects to the newborn baby.
TEXT 106
antarikse deva-gana, gandharva, siddha, carana,
stuti-nrtya kare vadya-gita
nartaka, vadaka, bhata, navadvipe yara nata,
sabe asi’ nace pana prita
TRANSLATION
In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka, and Caranaloka, offered their prayers and danced with musical songs and the beating of drums. Similarly, in Navadvipa city all the professional dancers, musicians, and blessers gathered together, dancing in great jubilation.
COMMENT
Bhata means “professional blessing-givers.”
PURPORT
As there are professional singers, dancers, and reciters of prayers in the heavenly planets, so in India still there are professional dancers, givers of blessings, and singers, all of whom assemble together during householder ceremonies, especially marriages and birth ceremonies. These professional men earn their livelihood by taking charity on such occasions from the homes of the Hindus. Eunuchs also take advantage of such ceremonies to receive charity. That is their means of livelihood. Such men never become servants or engage themselves in agriculture or business occupations; they simply take charity from neighborhood friends to maintain themselves peacefully. The bhatas are a class of brahmanas who go to such ceremonies to offer blessings by composing poems with references to the Vedic scriptures.
COMMENT
Vedic culture is very beautiful and highly elevated. Even now in India the culture is there, though not as much as before. When I was in Bombay last December, I visited an old friend, a very nice devotee, who was related to the Birlas. And it just so happened that there was an engagement ceremony in the Birla family, from the mother’s side. Sri Brijratan Mohatta had married Seth R. D. Birla’s daughter, and their son’s daughter was becoming engaged. So, I went to the engagement reception, and there I met a bhajana singer named Purushottam Das Jalota. When I first went to India in 1970, he was very popular. He would sing bhajanas in aristocratic Hindus’ homes and give lessons in voice and harmonium. As he grew older, his son, as happens, became his apprentice and also began to sing bhajanas and play harmsonium. So, we invited his son, Anup, who was relatively unknown then, to perform at our auditorium in Juhu.
At the engagement reception Purushottam approached me. He was about eighty-seven then and was wearing a traditional Hindu jacket and cap. After we spoke for some time, he made an indication and said, “Anup is there” and tried to call him—I think for me to bless and encourage his son—but because his voice was not so loud, Anup could not hear him. I said, “That’s all right. I’ll go and see him.”
Anup remembered his first performance in the ISKCON auditorium. I didn’t usually attend such performances, but somehow that evening toward the end of the performance, I had felt drawn into the auditorium. I had found a seat toward the back and sat down. The whole atmosphere had been surcharged—I can’t explain it—and he had sung with such devotion that his words and voice had entered people’s minds and hearts. It had been a very special performance, and the devotees had recorded it and produced an audio cassette shat they would distribute on sankirtana—and it had become a hit. Many people would ask for Anup Jalota’s tape.
When I met Anup at the reception, he said that when he had entered the auditorium he had not been sure whether or not he would pursue a career as a singer. He had prayed, “Lord Krishna, I am Yours. Whatever You want You can do. If You want me to pursue this career, You can make me a success. If You don’t, that’s all right—whatever You wish.” And he remarked that it was because of his performance in the ISKCON auditorium and the recording of it that he had become a success as a singer. (I knew that was the case, but I didn’t want to say it. But he also knew it, and he said it—and it was true.)
That culture and that mood of devotion, of surrender, of dependence on the Lord are becoming rare—but they are still there.s
Now we return to the description of Jagannatha Misra’s festival:
TEXT 107
keba ase keba yaya, keba nace keba gaya,
sambhalite nare kara bola
khandileka duhkha-soka, pramoda-purita loka,
misra haila anande vihvals
TRANSLATION
No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another’s language. Yet all unhappiness and lamentation were immediately dissipated, and people became all-jubilant. Thus Jagannatha Misra was also overwhelmed with joy.
TEXT 108
acaryaratna, srivasa, jagannatha-misra-pasa,
asi’ tanre kare savadhana
karaila jatakarma, ye achila vidhi-dharma,
tabe misra kare nana dana
TRANSLATION
Candrasekhara Acarya and Srivasa Thakura both came to Jagannatha Misra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannatha Misra also gave varieties of charity.
TEXT 109
yautuka paila yata, ghare va achila kata,
saba dhana vipre dila dana
yata nartaka, gayana, bhata, akincana jana,
dhana diya kaila sabara mana
TRANSLATION
Whatever riches Jagannatha Misra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brahmanas, professional singers, dancers, bhatas, and the poor. He honored them all by giving them riches in charity.
TEXT 110
srivasera brahmani, nama tanra ‘malini’,
acaryaratnera patni-sange
sindura, haridra, taila, kha-i, kala, narikela,
diya puje narigana range
TRANSLATION
The wife of Srivasa Thakura, whose name was Malini, accompanied by the wife of Candrasekhara [Acaryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas, and coconuts.
PURPORT
Vermilion, kha-i (fused rice), bananas, coconuts, and turmeric mixed with oil are all auspicious gifts for such a ceremony. As there is puffed rice, so there is another preparation of rice called kha-i, or fused rice, which, along with bananas, is taken as a very auspicious presentation. Also, turmeric mixed with oil and vermilion makes an auspicious ointment that is smeared over the body of a newborn baby or a person who is going to marry. These are all auspicious activities in family affairs. We see that five hundred years ago at the birth of Lord Caitanya Mahaprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic, and this concludes everything.
COMMENT
The parents and other elders did whatever they could to ensure the wellbeing of the child in all respects. They knew that the purpose of the child’s life was to serve and please God and that the child’s success in all respects depended on the mercy of God and His devotees.
TEXT 111
advaita-acarya-bharya, jagat-pujita arya,
nama tanra ‘sita thakurani’
acaryera ajna pana, gela upahara lana,
dekhite balaka-siromani
TRANSLATION
One day shortly after Lord Caitanya Mahaprabhu was born, Advaita Acarya’s wife, Sitadevi, who is worshipable by the whole world, took her husband’s permission and went to see that topmost child with all kinds of gifts and presentations
PURPORT
It appears that Advaita Acarya had two different houses, one at Santipura and one at Navadvipa. When Lord Caitanya Mahaprabhu was born, Advaita Acarya was residing not at His Navadvipa house but at His Santipura house. Therefore, as formerly explained (text 99), from Advaita’s old paternal house (nijalaya) in Santipura, Sita came to Navadvipa to present gifts to the newborn child, Caitanya Mahaprabhu.
TEXT 112
suvarnera kadi-ba-uli, rajatamudra-pasuli,
suvarnera angada, kankana
du-bahute divya sankha, rajatera malabanka,
svarna-mudrara nana haragana
TRANSLATION
She brought different kinds of golden ornaments, including armlets, necklaces, anklets, and bangles for the hands.
TEXT 113
vyaghra-nakha hema-jadi, kati-pattasutra-dori
hasta-padera yata abharana
citra-varna patta-sadi, buni photo pattapadi,
svarna-raupya-mudra bahu-dhana
TRANSLATION
There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris, and a child’s garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child.
PURPORT
From the gifts presented by Sita Thakurani, Advaita Acarya’s wife, it appears that Advaita Acarya was at that time a very rich man. Although brahmanas are not the rich men of society, Advaita Acarya, being the leader of the brahmanas in Santipura, was considerably well-to-do. Therefore He presented many ornaments to the baby, Lord Caitanya Mahaprabhu. But Kamalakanta Visvasa’s asking for three hundred rupees from the King of Jagannatha Puri, Maharaja Prataparudra, on the plea that Advaita Acarya was in debt for that amount, indicates that such a rich man, who could present many valuable ornaments, saris, etc., thought it difficult to repay three hundred rupees. Therefore the value of a rupee at that time was many thousands of times what it is now. At present, no one feels difficulty over a debt of three hundred rupees, nor can an ordinary man accumulate such valuable ornaments to present to a friend’s son. Probably the value of three hundred rupees at that time was equal to the present value of thirty thousand rupees.
COMMENT
And the present value of thirty thousand rupees now is probably three hundred thousand rupees—or more.
TEXT 114–116
Riding in a palanquin covered with cloth and accompanied by maidservants, Sita Thakurani came to the house of Jagannatha Misra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kunkuma and sandalwood. All these presentations filled a large basket.
When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses, and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in color, the child was directly Krsna of Gokula Himself.
Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sita Thakurani was very pleased, and because of her maternal affection, she felt as if her heart were melting.
TEXT 117
durva, dhanya, dila sirse, kaila bahu asise,
cirajivi hao dui bhai
dakini-sankhini haite, sanka upajila cite,
dare nama thuila ‘nimai’
TRANSLATION
She blessed the newborn child by placing fresh grass and paddy on His head and saying, “May You be blessed with a long duration of life.” But being afraid of ghosts and witches, she gave the child the name Nimai.
PURPORT
Dakini and Sankhini are two companions of Lord Siva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one’s house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Ayurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sita Thakurani gave the Lord the name Nimai. Later in His youth He was celebrated as Nimai Pandita, and in the neighborhood villages He was called by that name, although His real name was Visvambhara.
COMMENT
Visvambhara means “one who maintains the universe.” Sri Caitanya-caritamrta (Adi 9.7) describes how Lord Chaitanya appreciated that name:
prabhu kahe, ami ‘visvambhara’ nama dhari
nama sarthaka haya, yadi preme visva bhari
“Lord Caitanya thought, ‘My name is Visvambhara, “one who maintains the entire universe.” Its meaning will be actualized if I can fill the whole universe with love of Godhead.’ ”
In my youth, my dentist was a family friend who had served in the American Army in India during World War II, and as he worked on my teeth he would tell me about his experiences. He remarked that he would often see Indians squatting along the roads brushing their teeth with twigs. As part of his work, he would treat Indians too, and he said that when he looked into their mouths he was astonished to find the most beautiful white teeth he had ever seen—and without any cavities. And all these people did was brush their teeth with twigs!
TEXT 118
putramata-snanadine, dila vastra vibhusane,
putra-saha misrere sammani’
saci-misrera puja lana, manete harisa hana,
ghare aila sita thakurani
TRANSLATION
On the day the mother and son bathed and left the maternity home, Sita Thakurani gave them all kinds of ornaments and garments and then also honored Jagannatha Misra. Then Sita Thakurani, being honored by mother Sacidevi and Jagannatha Misra, was greatly happy within her mind, and thus she returned home.
PURPORT
On the fifth day from the birth of a child, as also on the ninth day, the mother bathes either in the Ganges or in another sacred place. This is called niskramana, or the ceremony of coming out of the maternity home. Nowadays the maternity home is a hospital, but formerly in every respectable house one room was set aside as a maternity home where children would take birth, and on the ninth day after the birth of a child the mother would come into the regular rooms in the ceremony called niskramana. Of the ten purificatory processes, niskramana is one. Formerly, especially in Bengal, the higher castes observed four months after the birth of a child as a quarantine. At the end of the fourth month, the mother could see the sun rise. Later the higher castes, namely the brahmanas, ksatriyas, and vaisyas, observed only twenty-one days as a quarantine, whereas the sudras had to observe thirty days. For the sections of society known as kartabhaja and satima, the mother of the child was immediately purified after the quarantine by the throwing of hari-nuta, small pieces of sweetmeat, in sankirtana. Sacidevi and Jagannatha Misra, with the newborn child, were honored by Sita Thakurani. Similarly, while Sita Thakurani was returning home, she was also honored by Sacidevi and Jagannatha Misra. That was the system in respectable families of Bengal.
COMMENT
Srila Prabhupada was also born in a separate house, under a jackfruit tree, that belonged to his mother’s parents. Last November His Holiness Radhanath Swami and I visited that place in south Calcutta, saw the tree under which Srila Prabhupada was born, and visited the Radha-Krishna temple that his mother frequented, and we imagined how she and the rest of the family must have prayed for the welfare of the new child, whom they named Abhay Charan, “one who is fearless, having taken shelter at Lord Krishna’s lotus feet.”
TEXT 119
aiche saci-jagannatha, putra pana laksminatha,
purna ha-ila sakala vanchita
dhana-dhanye bhare ghara, lokamanya kalevara,
dine dine haya anandita
TRANSLATION
In this way mother Sacidevi and Jagannatha Misra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Sri Caitanya Mahaprabhu, day after day their pleasure increased.
PURPORT
Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Therefore everyone offered respects to Him. Even the denizens of heaven used to come in the dress of ordinary men to offer their respect to the Lord. His father and mother, Jagannatha Misra and Sacidevi, seeing the honor of their transcendental son, also became very pleased within their hearts.
TEXT 120
misra—vaisnava, santa, alampata, suddha, danta,
dhana-bhoge nahi abhimana
putrera prabhave yata, dhana asi’ mile, tata,
visnu-prite dvije dena dana
TRANSLATION
Jagannatha Misra was an ideal Vaisnava. He was peaceful, restrained in sense gratification, pure, and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brahmanas for the satisfaction of Visnu.
TEXT 121
lagna gani’ harsamati, nilambara cakravarti,
gupte kichu kahila misrere
mahapurusera cihna, lagne ange bhinna bhinna,
dekhi,—ei taribe samsare
TRANSLATION
After calculating the birth moment of Lord Caitanya Mahaprabhu, Nilambara Cakravarti privately said to Jagannatha Misra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.
COMMENT
Although Sri Chaitanya Mahaprabhu had all the signs of a great personality and was in fact the Supreme Personality of Godhead, His father, Jagannatha Misra, considered Him to be simply his son.
As a child, Lord Chaitanya was quite naughty, and Jagannatha Misra would often chide Him and instruct Him in proper behavior. One night Jagannatha Misra had a dream in which a brahman told him, “You do not know anything about your son. Because you think Him to be your son, you rebuke and chastise Him.” Jagannatha Misra replied, “He may be a demigod, a mystic yogi, or a great saint, but whatever He may be, I know Him only as my son, and it is my duty to teach Him religion and morality. Otherwise, how will He learn? Even if He is Lord Narayana Himself, it is the duty of the father to instruct the son.” Even in his dreams, Jagannatha Misra was absorbed in the mellow of pure parental affection.
In his youth, Lord Chaitanya asked an astrologer to tell Him who He was in His past life. Through calculation and meditation, the astrologer saw the brilliantly effulgent form of the Lord as the resting place of the Vaikuntha planets. Struck with wonder, he said, “In Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulence. And You are the same Personality of Godhead now.” Lord Chaitanya smiled and said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy. I was born in a family of cowherd men and gave protection to the cows and calves, and because of these pious activities, I have now become the son of a brahman.”
TEXT 122
aiche prabhu saci-ghare, krpaya kaila avatare,
yei iha karaye sravana
gaura-prabhu dayamaya, tanre hayena sadaya,
sei paya tanhara carana
TRANSLATION
In this way Lord Caitanya Mahaprabhu, out of His causeless mercy, made His advent in the house of Sacidevi. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.
TEXT 123
paiya manusa janma, ye na sune gaura-guna,
hena janma tara vyartha haila
paiya amrtadhuni, piye visa-garta-pani,
janmiya se kene nahi maila
TRANSLATION
Anyone who attains a human body but does not take to the cult of Sri Caitanya Mahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.
PURPORT
In this connection Srimat Prabodhananda Sarasvati has composed the following verses in his Caitanya-candramrta (37, 36, 34):
acaitanyam idam visvam yadi caitanyam isvaram
na viduh sarva-sastra-jna hy api bhramyanti te janah
“This material world is without Krsna consciousness. Lord Caitanya Mahaprabhu is Krsna consciousness personified. Therefore if a very learned scholar or scientist does not understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly in this world.”
prasarita-maha-prema-piyusa-rasa-sagare
caitanya-candre prakate yo dino dina eva sah
“A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor.”
avatirne gaura-candre vistirne prema-sagare
suprakasita-ratnaughe yo dino dina eva sah
“The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor.”
Similarly, Srimad-Bhagavatam (2.3.19, 20, 23) states:
sva-vid-varahostra-kharaih
samstutah purusah pasuh
na yat-karna-pathopeto
jatu nama gadagrajah
bile batorukrama-vikraman ye
na srnvatah karna-pute narasya
jihvasati dardurikeva suta
na copagayaty urugaya-gathah
jivan chavo bhagavatanghri-renum
na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham
“A person who has no connection with Krsna consciousness may be a very great personality in so-called human society, but actually he is no better than a great animal. Such big animals are generally praised by other animals like dogs, hogs, camels, and asses. A person who does not lend his aural reception to hearing about the Supreme Personality of Godhead must be considered to have earholes like holes in a field. Although that person has a tongue, it is like the tongue of a frog, which unnecessarily creates a disturbance by croaking, inviting the snake of death. Similarly, a person who neither takes advantage of the dust of the lotus feet of great devotees nor smells the tulasi leaves offered to the lotus feet of the Lord must be considered dead even though he is supposedly working.”
Similarly, Srimad-Bhagavatam 10.1.4 states:
nivrtta-tarsair upagiyamanad
bhavausadhac chrotra-mano-’bhiramat
ka uttamasloka-gunanuvadat
puman virajyeta vina pasu-ghnat
“Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by persons liberated from the contamination of this material world.”
Similarly, Srimad-Bhagavatam 3.23.56 says, na tirtha-pada-sevayai jivann api mrto hi sah: “Although a person is apparently living, if he does not serve the lotus feet of great devotees he is to be considered a dead body.”
COMMENT
By the mercy of Sri Chaitanya Mahaprabhu and that of His devotees, especially Srila Prabhupada, we have been given real life—the chance to live in Krishna consciousness
TEXT 124
sri-caitanya-nityananda, acarya advaitacandra,
svarupa-rupa-raghunathadasa
inha-sabara sri-carana, sire vandi nija-dhana,
janma-lila gaila krsnadasa
TRANSLATION
Taking on my head as my own property the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu, Acarya Advaitacandra, Svarupa Damodara, Rupa Gosvami, and Raghunatha dasa Gosvami, I, Krsnadasa Kaviraja Gosvami, have thus described the advent of Sri Caitanya Mahaprabhu.
Holi or the festival of colors is celebrated about ten days after the spring festival. A delightful visual, this festival combines the gaiety of a carnival and the devotional flavour of a religious festival with the singing of amorous songs as unbridled expressions of youth. This is the time when both feelings and colours run riot. Braj seems to be the only place where one comes across a variety of forms in which the festival of Holi is celebrated. The following account records in brief some of the most colourful and ecstatic forms of Holi in Braj.The seat of Shri Radha has all the touch of romanticism. The songs sung by people recall the pranks of Radha and Krishna and their love for each other and the gopis. The visitors move around in large and small groups singing, dancing and applying colours, intoxicated with the thoughts of Radha and Krishna leela. The climax of the festivities is in the afternoon when the gops of Nandgaon come to Barsana to play Holi with the local gopis.
The women play Holi by hitting the men hard with a 2- ½ metre long bamboo staff. The men (gops) protect themselves with shields. The violence of the attack is mellowed down by the singing of folk songs specially composed for the occasion which express, in a variety of ways, how the Holi festival had enraptured the belles of Barsana. The following day the entire scene is re-enacted at Nandgaon. The gops of Barsana are invited to play Holi with the village belles of Nandgaon. The elaborate procedure includes carrying the flag. of the temple of Shriji. The flag is received by the gops of Barsana with devotional singing, and is carried on foot to Nandgaon where all attempts to capture it are foiled by the visiting group. The rest of the festivities at Nandgaon mark devotional singing in the temple, folk singing on the streets followed by the women emerging in a group to play Holi with bamboo staffs.
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- By Saci Gaurasundara Dasa
By Sunanda Das,
The first Gaura Purnima Festival at ISKCON Mayapur was celebrated on Srila Prabhupada’s order in 1972. Though not widely attended by International devotees, it set the standard for an annual festival that has since become the backbone of annual Vaishnava sanga and celebrations in Mayapur and Vrindaban, attracting hundreds of thousands of devotees from around the world.
1972 is also an important year because three other important events took place in Mayapur:
I attended this year’s Gaura Purnima festival at our newly opened temple of Sri Sri Gaura Nitai In Darra, Brisbane, Queensland. Everyone was ecstatic, chanting and dancing to the holy names of Gaura Hari and Krsna.
Chaitanya Mahaprabhu was born in Mayapur in the town of Nadia, just after sunset on the evening of the 23rd Phalgun, 1407 Advent of Sakabda answering to the 18th February, 1486 of the Christian era.
The moon was eclipsed at the time of His birth and people of Nadia were then engaged, as usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father Jagannath Misra was a poor Brahmin of the Vedic order, and His mother Sachi Devi was a model good woman, both descended from Brahmin stocks originally residing in Sylhet.
Mahaprabhu was a beautiful child and the ladies of the town came to see Him with presents. His mother’s father, Pandit Nilambar Chakravarti, a renowned astrologer, foretold that the child would be a great Personage in time ; and he therefore, gave Him the name Visvambhar.
The ladies of the neighbourhood styled Him Gaura Hari on account of His golden complexion, and His mother called Him Nimai on account of the Nima tree near which He was born.
Lord Chaitanya is the most magnanimous incarnation of the Lord freely bestowing love of Godhead to one and all.
Source: https://ramaiswami.com/gaura-purnima-7/
On the auspicious occasion of Gaur Purnima (3/3/2026), GITA, is releasing Teaser on 'तीर्थ बने महातीर्थ’ (Holy to the Holiest), Mega Docu-Drama Series of more than 10 Hours on Sri Chaitanya Mahaprabhu's visit to South India, showing pastimes, history, glory & how to reach each of the 55 Holy places visited by Him, which became Holiest by His Divine Touch.
A Trailer in Song Form (with English Sub-titles) will be released before Gaur Purnima.
Later, Series will be released in South Indian, Bangala, Odia, Regional & foreign languages.
Kindly be in touch at You Tube Channel 'GitaGaurang’ and Web-site 'GITA.TV’, for knowing vital Information & platform on which Series will be released.
Kindly like, subscribe & spread the Teaser, in your circle.
https://youtu.be/2OlfAmO-KdM
Source: https://www.mayapur.com/en/blog/sri-chaitanya-mahaprabhus-visit-to-south-india
By Sacinandana Swami
To better understand Sri Chaitanya let us ask the question: What induces the Lord to appear?
The answer to this question will help us benefit the most from this auspicious day.
Sri Chaitanya Mahaprabhu appears when a devotee sincerely cries for His appearance. It is the urgent call of Draupadi that made the Lord appear and cover her with cloth. Similarly, it was Advaita Acarya’s calling in “a thunderous voice” that shook the Lord’s seat in Vaikuntha and made Him come down to the material world. On His own, He has no interest in this world – only when the devotee calls Him does the Lord come.
Advaita Acarya saw that the souls in Kali-yuga suffered without any clue on how to be released from the clutches of material illusion. After deliberating for some time, Advaita Acarya understood that only if the Lord personally appeared and delivered the fallen souls could they stand a chance. So, he went to the bank of the Ganges where he made a little altar and offered Ganga water and tulasi leaves while crying from his heart for the descent of Krishna to come. Advaita repeatedly shouted “please come,” and the Lord could not ignore the sincere and urgent request of His great devotee.
Similarly, it is our eagerness on Gaura Purnima that will move the Lord to show us His mercy and appear in the temple of the heart – hrdaya mandire. Without this eagerness, how will the Lord be inclined to appear to us?
Srila Rupa Goswami praises the Lord’s eagerness to respond to His devotee’s call in his anthology of prayers (Padyavali):
When the Lord heard His devotee’s piteous prayer for help, He felt a great urgency to rescue him. So, He ran out of His palace, and jumped on Garuda’s bare back. Although His commander Visvaksena was there to help Him mount His carrier, and His servant brought His jewelled sandals, He was in too much of a hurry to accept their assistance. Thinking, “Who is calling me in such desperation?” the Lord made such a haste that He forgot everything else. Let us bow down again and again to the Lord’s eagerness to save His devotee which was responsible for His swift departure.
Please know: The Lord always reciprocates with His devotees. He is never silent to a sincere appeal.
May we find the time to turn earnestly to Shri Chaitanya on Gaura Purnima and pray to Him like Srila Narottama Dasa Thakura did:
śrī-kṛṣṇa-caitanya prabhu doyā koro more
tomā binā ke doyālu jagat-saḿsāre
“My dear Lord Chaitanya, please be merciful to me, because who can be more merciful than Your Lordship within these three worlds?”
By Giriraj Swami
We welcome you to the most auspicious celebration of Sri Gaura-purnima, the appearance day of the Supreme Personality of Godhead Sri Krishna Chaitanya. According to Vedic scriptures, the Absolute Truth is realized in three features: Brahman, Paramatma, and Bhagavan. The impersonalist speculators want to merge and become one with God, one with the impersonal brahmajyoti, which is nothing but the transcendental effulgence emanating from the divine body of Sri Krishna. Beyond the impersonal Brahman is Paramatma, the Lord within the heart; the purusa-avataras—Karanodakasayi Vishnu, Garbhodakasayi Vishnu, and Ksirodakasayi Vishnu—are the soul of the universe, the soul of creation, the soul of souls. And beyond realization of the impersonal Brahman and localized Paramatma is realization of the Supreme Personality of Godhead, Krishna, who is the source of Paramatma and Brahman.
That same Krishna who appeared about five thousand years ago appeared again some five hundred years ago as Sri Krishna Chaitanya Mahaprabhu. Why is it that Krishna, who came five thousand years ago and spoke the Bhagavad-gita and exhibited so many pastimes, came again? In the authorized scripture Sri Caitanya-caritamrta, Lord Krishna’s thoughts after He had manifested His pastimes on earth five thousand years ago are recorded. These thoughts explain why He came again five hundred years ago as Sri Krishna Chaitanya.
We are all sitting here by the mercy of Sri Krishna Chaitanya and His followers in disciplic succession, especially His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. And practically every activity that takes place here is based on the instructions and example of Krishna Chaitanya. You can hardly find any aspect of the Krishna consciousness movement that is not based on His teachings and precedents. So it is very important—essential—to understand Him, because without understanding Him we cannot really progress very well toward the ultimate goal of life.
We read from Sri Caitanya-caritamrta, Adi-lila, Chapter Three: “The External Reasons for the Appearance of Sri Caitanya Mahaprabhu,” text 13. After describing the advent of Lord Krishna on earth, Sri Caitanya-caritamrta describes, beginning with text 13:
TEXTS 13–16
Lord Krsna enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:
“For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.
“Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi.
“Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.”
PURPORT by Srila Prabhupada
After His appearance, Lord Krsna thought that He had not distributed the transcendental personal dealings with His devotees in dasya, sakhya, vatsalya, and madhurya. One may understand the science of the Supreme Personality of Godhead from the Vedic literature and thus become a devotee of the Lord and worship Him within the regulative principles described in the scriptures, but one will not know in this way how Lord Krsna is served by the residents of Vrajabhumi. By following scriptural injunctions one may enhance his appreciation for the glories of the Lord, but there is no chance for one to enter into personal dealings with Him. Giving too much attention to understanding the exalted glories of the Lord reduces the chance of one’s entering into personal loving affairs with the Lord. To teach the principles of such loving dealings, the Lord decided to appear as Lord Caitanya.
TEXT 19
yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana
TRANSLATION
“I shall personally inaugurate the religion of the age—nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service.
COMMENT by Giriraj Swami
The Lord came to introduce the yuga-dharma, the recommended process for self-realization, or God realization, in the present age, and that is nama-sankirtana, the chanting of the holy names of the Lord.
TEXT 20
apani karimu bhakta-bhava angikare
apani acari’ bhakti sikhaimu sabare
TRANSLATION
“I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.”
PURPORT
When one associates with a pure devotee, he becomes so elevated that he does not aspire even for sarsti, sarupya, samipya, or salokya, because he feels that such liberation is a kind of sense gratification. Pure devotees do not ask anything from the Lord for their personal benefit. Even if offered personal benefits, pure devotees do not accept them, because their only desire is to satisfy the Supreme Personality of Godhead by transcendental loving service.
COMMENT
This is a very important point. Externally one may engage in devotional service, and that is very good, but what really matters in devotional service is the consciousness. We are living in the material world, which is composed of and influenced by the three modes of material nature: tamo-guna, rajo-guna, and sattva-guna—the modes of ignorance, passion, and goodness. Beyond even sattva-guna is suddha-sattva, or the state of vasudeva, which is transcendental to all three modes. Within the material world no one can be in pure ignorance, pure passion, or pure goodness. There is always some mixing of the different modes. Only when one comes to the transcendental platform is one freed from the influence of the modes.
Srila Prabhupada has explained different mentalities that one can have in the practice of devotional service. The same principles are enunciated in the Third Canto of Srimad-Bhagavatam. Srila Prabhupada has phrased his explanation in a way that we can easily understand and relate to. Someone engaged in devotional service under the influence of the mode of ignorance will think, “I’m the only devotee. No one else here is a real devotee. I am the only one who is doing anything of value; everyone else is useless.” That is devotional service influenced by the mode of ignorance. In devotional service influenced by the mode of passion, one thinks, “I want to be the best devotee. I want to be known for being the best devotee.” Someone influenced by the mode of goodness will think, “I want to go back home, back to Godhead.” And someone who is transcendentally situated in pure devotional service will think, “I just want to please Krishna.”
Sri Chaitanya Mahaprabhu came to teach and show by His personal example pure devotional service in which a devotee has no selfish desire even to go back to Godhead. As Srila Prabhupada says, the pure devotee considers liberation of going back to Godhead to be sense gratification. He wants only to serve the Lord. That is pure devotional service. That is what Sri Chaitanya Mahaprabhu came to teach and exemplify, and that is what Srila Prabhupada also taught and exemplified and wanted us to follow.
PURPORT (continued)
Therefore, when the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Krsna . . .
COMMENT
This is an important point—that Krishna Himself does not come in every Kali-yuga as Chaitanya Mahaprabhu and Krishna Himself doesn’t come in every Dvapara-yuga. There is a yuga-avatara, or incarnation, every Satya-yuga, every Treta-yuga, every Dvapara-yuga, and every Kali-yuga, but only once in a day of Brahma, which is about four billion three hundred twenty million years, will Krishna, the original Personality of Godhead, come in Dvapara-yuga, and only once in a day of Brahma will Krishna come again as Sri Chaitanya Mahaprabhu in Kali-yuga—the Kali-yuga immediately following the Dvapara-yuga in which Krishna appears. So we can just imagine how fortunate we are to be living in the Kali-yuga in which Krishna consciousness appeared.
When Lord Chaitanya was present, He predicted, prthivite ache yata nagaradi-grama, sarvatra pracara haibe mora nama: “In every town and village on the surface of the earth, My name (Krishna’s name) will be preached.” That prediction seemed almost inconceivable. Yes, Chaitanya Mahaprabhu spread Krishna consciousness throughout India, but the idea of spreading Krishna consciousness throughout the world seemed impossible. Even followers of Lord Chaitanya thought He might be speaking in some poetic or metaphorical way, not that it would actually happen. In Sri Caitanya-mangala, Srila Locana dasa Thakura explains that Lord Chaitanya appeared and preached in Navadvipa to establish the chanting of the Hare Krishna maha-mantra as the religious process for the Age of Kali. Lord Chaitanya said, “I want to flood the whole world with the chanting of the holy names. I will personally preach and flood India with the holy name. Later, My commander-in-chief devotee [senapati bhakta] will come, preach in distant countries, and flood the world with the chanting of Hare Krishna.” Senapati means “commander-in-chief.”
A very special soul would be entrusted to do this otherwise-impossible assignment. And that, we know, was His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. He left this world in 1977, only thirty-three years ago. So anyone older than thirty-three years was on the planet at the same time as Srila Prabhupada, the senapati bhakta who was personally sent by Krishna, by Krishna Chaitanya Mahaprabhu. And we are sitting in a temple within his society that was established by one of his direct disciples, Sripada Tamal Krishna Goswami. We have an amazing opportunity, so we should understand how fortunate we are to have this opportunity and take full advantage of it. How? We first have to understand what that means. We have to understand what Lord Chaitanya and Srila Prabhupada came to give us, so we can recognize it and accept it.
Lord Chaitanya said, “I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.” In the purport Srila Prabhupada says: “Therefore, when the Lord took the place of the incarnation of Kali-yuga . . .” In other words, the Lord Himself doesn’t personally come to be the yuga-avatara in every Kali-yuga.
PURPORT (concluded)
When the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Krsna—the system of worship recommended in this age—He also distributed the process of devotional service performed on the platform of transcendental spontaneous love. To teach the highest principles of spiritual life, the Lord Himself appeared as a devotee in the form of Lord Caitanya.
COMMENT
Now I will read from another section of Caitanya-caritamrta about two of the most important principles of devotional service that Lord Chaitanya taught and that we are meant to learn and adopt. This discussion took place between Lord Chaitanya and the Mayavadi sannyasis in Benares. In the Shankara-sampradaya it is expected that sannyasis will study Vedanta, and Varanasi is full of Mayavadis, full of followers or so-called followers of Shankaracharya. When Chaitanya Mahaprabhu came to Varanasi, He performed hari-nama-sankirtana, nagara-sankirtana, and hundreds and thousands of people joined Him, but the Mayavadi sannyasis, impersonal sannyasis who want to realize Brahman, could not understand the transcendental activities of the Lord. They thought that the Lord’s activities were material. That’s why they are called Mayavadis, because they themselves are material, on the material platform, and they see the Lord—His name, His form, His qualities, His pastimes, His service—as material, as maya, and therefore they are called Mayavadis. They think that the Deity is material, that in the beginning we may focus on the Deity but that when we are advanced enough, we go beyond the Deity and merge and become one with the impersonal light. In other words, they are atheists.
There is a very nice verse in the Padma Purana saying that anyone who thinks that the Deity is just stone, who thinks that the guru is an ordinary human being, who thinks that a Vaishnava belongs to a certain caste or community, is a resident of hell. That word is used, naraki.
arcye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir . . .
sri-visnor namni mantre sakala-kalusa-he sabde-samanya buddhir . . .
yasya va naraki sah
“One who considers the worshipable Deity of Lord Vishnu to be mere stone, the spiritual master to be an ordinary human being, a Vaishnava to belong to a particular caste, and the mantra of the holy name of Vishnu, which destroys all impurities, to be a material vibration, is a resident of hell.” (Padma Purana)
So just consider: if you think that the Deity is made of stone—of course, in theory we may say the Deity is Krishna, but to what extent do we actually believe that the Deity is Krishna, as shown by our behavior? If one thinks that the spiritual master is an ordinary person—and again we may outwardly show respect, but the real test is to what extent we follow the spiritual master’s instructions. If we think that a Vaishnava belongs to a certain community or ethnic group, for example, if I think, “That’s an American Vaishnava,” or an African Vaishnava, a Mexican Vaishnava, or Bengali Vaishnava or Gujarati Vaishnava—that is a hellish mentality (naraki sah).
To really benefit from what Lord Chaitanya and Srila Prabhupada came to give us, we have to understand what they taught and practiced so that we can follow their instructions and example. I was discussing Lord Chaitanya’s speaking with the Mayavadi sannyasis. There was a meeting of all the sannyasis of Varanasi, and the leader of the Mayavadi sannyasis asked Lord Chaitanya, “Why don’t you study Vedanta? All sannyasis are supposed to study Vedanta.” Lord Chaitanya replied, guru more murkha dekhi’ karila sasana: “My spiritual master considered Me a fool, and therefore he chastised Me.”
This shows what should be the mood of a disciple in relation to the spiritual master. As Srila Prabhupada said, one should always feel himself to be a fool and be ready to be chastised by the guru. In the bodily concept of life we feel insulted: “How dare he call me a fool! Doesn’t he know who I am?” One of Lord Chaitanya’s chief disciples was Srila Sanatana Gosvami, a very learned scholar. He was fluent in Sanskrit and Persian and knowledgeable in scriptures and philosophy, but when he approached Lord Chaitanya, he told Him, “In ordinary dealings people call me a learned scholar, pandit, but I am such a pandit that I do not even know who I am or what is the goal of life. So please instruct me.”
When we come to that position where we feel that we are fools who need to be instructed, we can approach a spiritual master. The same sort of incident took place in the Bhagavad-gita. In the beginning Arjuna was speaking with Krishna more or less on an equal level, talking as friends. Krishna was telling Arjuna that he should fight, and Arjuna was coming up with so many reasons why he should not fight. From a certain point of view, the reasons may have sounded good, but in the end Arjuna came to the point where he admitted he really didn’t know what he should do. And then he told Krishna (like Sanatana Gosvami, in a way), “Now I am confused about my duty.” Sisyas te ’ham sadhi mam tvam prapannam: “Now I am surrendering to You as Your disciple. Please instruct me.”
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te ’ham sadhi mam tvam prapannam
“Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.” (Gita 2.7) And from that point, when Arjuna surrendered to Krishna as his spiritual master, Krishna was able to instruct him and spoke the Bhagavad-gita.
Guru more murkha dekhi’ karila sasana. Lord Chaitanya said, “My spiritual master considered Me to be a fool, and He chastised Me. He told Me, ‘You are not qualified to study Vedanta philosophy.’ ” Was Lord Caitanya unqualified? He is Krishna Himself. In the Bhagavad-gita Lord Krishna says, vedanta-krd veda-vid: “I am the compiler of Vedanta, and I am the knower of the Vedas.” But Lord Chaitanya was showing us the example that we should not be so proud that we think we can understand Vedanta, because in Kali-yuga you really can’t understand Vedanta. So He was setting the example. “My spiritual master considered Me a fool and said, ‘You are not qualified to study Vedanta philosophy, and therefore You must always chant the holy name of Krishna.’ ” And Lord Chaitanya said, “I took the instructions of My spiritual master to heart and I always chant the holy name, but while chanting, I lose Myself, thus I laugh, cry, dance, and sing just like a madman. I began to think that My knowledge was being covered, so I approached My spiritual master for clarification.”
I will read that verse and purport. It is a very short purport. Sri Caitanya-caritamrta, Adi-lila, Chapter 7: “Lord Caitanya in Five Features.”
TEXT 80
“I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of My spiritual master.”
PURPORT
Sri Caitanya Mahaprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. Sri Caitanya Mahaprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible only for a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but must refer to him as soon as there is some doubt regarding our progressive spiritual life.
COMMENT
There are details in how to apply this, but it is the principle that even when we are liberated, we are not independent. We are still subservient to the spiritual master and are meant to be under his control.
Lord Chaitanya’s spiritual master was very pleased because he could understand that Lord Chaitanya had developed ecstatic love for Godhead. This is the benefit of chanting the holy names of Krishna properly. There are offenses to be considered when one chants the holy name, and if one commits offenses while chanting, one will not get the desired result. Caitanya-caritamrta says bahu janma, that one can chant the holy name for many lifetimes, hundreds of lifetimes, thousands of lifetimes, but that if one’s chanting is infested with offenses, one will not get pure love of Godhead, which is meant to be the result of the chanting. So it is understood that Chaitanya Mahaprabhu was chanting without offense. Of course, He was Krishna, but as a devotee He was chanting without offense. Therefore He developed ecstatic symptoms of love of Godhead, and His spiritual master was very pleased. It is said that the spiritual master takes more pleasure when he sees a disciple advance than when he advances himself. If a disciple becomes a pure devotee, then the spiritual master can say that his mission is a complete success.
I will skip ahead to an important verse and purport, a short purport:
TEXT 91
bhala haila, paile tumi parama-purusartha
tomara premete ami hailan krtartha
This is Lord Chaitanya’s spiritual master speaking to Him:
TRANSLATION
“It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.”
PURPORT
According to the revealed scriptures, if a spiritual master can convert even one soul into a perfectly pure devotee, his mission in life is fulfilled. Srila Bhaktisiddhanta Sarasvati Thakura always used to say, “Even at the expense of all the properties, temples and mathas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled.”
COMMENT
We have heard about Srila Bhaktisiddhanta Sarasvati Thakura, that he constructed a beautiful marble temple in Calcutta, the Bhag Bazaar Gaudiya Matha, to preach Krishna consciousness, but that his disciples, who were quite neophyte and materialistic, began to fight over the property—who would occupy which room, who would have which position. When he was on parikrama in Vrindavan—this was one of the rare times that Srila Prabhupada got to be with his spiritual master personally—Srila Bhaktisiddhanta Sarasvati Thakura told him, “There will be fire in this Gaudiya Matha.” He could see that there would be the fire of conflict and party interest. And he said, “I have built this beautiful marble temple, but now I am seeing that my disciples are quarreling. If I could, I would sell the marble and use that money to print books.” Then he told Srila Prabhupada, “I had a desire to print some books. If you ever get money, print books.” And that direct instruction from his spiritual master became Srila Prabhupada’s guiding principle in his mission. Of course, he did everything, because it is all part of the process: he established Deities, he established farm projects, he established schools, he did everything, but he took the instruction of his spiritual master to print and distribute books to heart. So, Prabhupada is quoting his guru maharaja here:
PURPORT (concluded)
Srila Bhaktisiddhanta Sarasvati Thakura always used to say, “Even at the expense of all the properties, temples and mathas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled.” It is very difficult, however, to understand the science of Krishna, what to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy. The spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.
COMMENT
Of course, we accept money to use in Krishna’s service, but not at the expense of following the regulative principles of devotional service. Therefore Srila Prabhupada presents this dichotomy. The two don’t have to be opposed to each other, but they can be, because money is such a thing that even devotees who are trying to make advancement get bewildered. Money is such a thing.
On a morning walk on Juhu Beach, Srila Prabhupada said that money is simply a botheration. It is simply trouble. To get money is a problem, to hold onto the money is a problem, and when you lose the money, that’s also a problem. At every stage, money is a problem. So here Srila Prabhupada says that the spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.
Reading this reminded me of an incident in Juhu, Bombay, where, as many of you know, Srila Prabhupada established a big, beautiful temple. One evening Srila Prabhupada was sitting on the terrace of one of the buildings at the back. This was before we actually got permission to build anything on the property. There were some tenement buildings with tenants, and one of the tenants left. So at least we had one apartment where Srila Prabhupada could stay. So, he was sitting on the terrace one evening, and his disciple Haridas was fanning him. At seven o’clock Srila Prabhupada said to Haridas, “Did you hear that?” Haridas strained to hear, but he said, “No.” Srila Prabhupada said, “You don’t hear the sound of kirtan coming from the temple?” Haridas Prabhu listened and said, “No, Srila Prabhupada, I don’t.” And Srila Prabhupada said, “That is exactly the point. There is no kirtan in the temple. It is arati time, but there is no kirtan in the temple. Where are all the devotees?” Haridas Prabhu said, “Well, Srila Prabhupada, they must have gone to the city to collect for the project and haven’t come back yet.” Actually, there was a little speculation there, because it just so happened that that night we were performing kirtan on the request of one of our best life members and donors when his mother passed away, so it wasn’t quite what Haridas said, but Prabhupada’s point is very instructive.
Srila Prabhupada said, “This was not my idea, that the devotees should go to the city and collect all day and night. Our process is to please Krishna. They may go at nine in the morning and return by five in the evening, and then chant in front of the Deities. Otherwise they will become like karmis.” Then he asked Haridas, “Do you know why we were successful in getting this land?” There had been a big struggle. If any of you have read Srila Prabhupada-lilamrta—and I do recommend that every devotee read it—the owner of the land, Mr. Nair, was a prominent person in Bombay. He had been the sheriff, owned one of Bombay’s three English daily newspapers, and was wealthy and influential. So, Srila Prabhupada asked Haridas, “Do you know why we were successful and Mr. Nair wasn’t? We are successful because we try to please Krishna and Krishna is merciful and reciprocates with us. Otherwise, Mr. Nair was much more powerful than we. He had money, influence, his own daily newspaper¾he had contacts, so many politicians and government officers. And who were we? We had no money, no influence, and no support. Yet we were successful because we were simply trying to please Krishna, following the regulative principles of devotional service¾by Krishna’s grace.
“So, we should come and sing and dance in front of the Deities and please Them, and by Their grace we will get all success. We are not successful by our own strength; we are successful by Krishna’s grace.”
This is a very important principle in devotional service: whatever we do, we should do for the pleasure of Krishna and depend on His mercy. We cannot be successful by our own independent endeavors. There is a saying that without the mercy of Lord Chaitanya, even easy things become difficult, and that with the mercy of Lord Chaitanya, even difficult things become easy. So we should endeavor to please Lord Chaitanya, to please the Deities, to please Srila Prabhupada, by following their instructions and adopting their mood. And by that endeavor, under proper guidance, we will be successful in our own personal spiritual lives and successful in preaching, in spreading the mission of Sri Chaitanya Mahaprabhu.
On this auspicious occasion we pray to Sri Chaitanya Mahaprabhu and Nityananda Prabhu and Their associates to bless us to become free from the anarthas and avidya within our hearts, to purify our hearts and empower us to serve Them properly as They would like. That’s the only way we can be successful.
Upon his arrival in America, Srila Prabhupada wrote a beautiful poem. Not knowing anyone, not having any money, not having any influence, he prayed to Lord Krishna—the same mood was there from the very beginning, until the very end—“How will I be able to convince them of Your message? Most of the population here is covered by the material modes of passion and ignorance. How will I convince them?” It is a beautiful poem, and we should study it. It is in Srila Prabhupada-lilamrta. We should study whatever we can about Srila Prabhupada. In his poem, Srila Prabhupada wrote, “I have been designated as Bhaktivedanta.” Bhakti means “devotion” and vedanta means “knowledge,” or the end of knowledge. He said, “I have been designated as Bhaktivedanta, but I have no devotion, nor do I have any knowledge. But You are the most expert mystic, and Your causeless mercy can make everything possible. I am simply praying for Your mercy so that I will be able to convince them about Your message.”
And then, at the very end, he said, “I am just like a puppet in Your hands.” Just like a puppet. What life does a puppet have? None. It is a limp doll. So, that was Prabhupada’s humility. He wrote, “I am just like a puppet in Your hands, so if You have brought me here to dance, then make me dance, make me dance. O Lord, make me dance as You like.”
That should be our mood—just puppets in the hands of our spiritual master, Srila Prabhupada, the previous acharyas, the Deities. “Make me Your puppet. I have no capacity on my own. Make me Your puppet, O Lord, and make me dance as You like.” In that mood we can get this priceless treasure that Lord Chaitanya came to the world to give and that Srila Prabhupada came to the West and travelled all over the world to give us. We pray for their mercy that we may open our hearts to the gift they came to give us and see it in the proper mood. When we truly accept it in our hearts, then we can also give it to others, share it with others, and that’s the second half—to accept it and then to share it.
Hare Krishna.
[A talk by Giriraj Swami on Gaura-purnima, February 28, 2010, Houston]
Source: https://girirajswami.com/blog/?p=17039
By HH Bhakti Charu Swami
Gaura-purnima day, The purnima, the full moon of the month of phalgun. These two months, phalgun and caitra is the vasanta season, springtime in India. In India there are six seasons and each season consists of two months. Vasanta, spring is considered to be the king of all seasons – rthuraj. This is the best of the times. Of all the six seasons Vasanta or spring is the best because the whole atmosphere at this time becomes very beautiful. The winter is over and the weather starts to warm up. All the trees and plants become full of flowers.
In this season, Cupid, Madan predominates. The cuckoo birds begin to coo. All the beautiful birds and animals become very active. So in the best of the seasons Sri Caitanya Mahaprabhu appeared on a full moon night in this particular place Navadvip. And what is this Navadvip. Navadvip also is a very special place. This is the topmost region of the spiritual sky, Goloka Vrindavan. Goloka Vrindavan is the topmost region of not only the material nature but it is the topmost region of the spiritual world.
When Krishna performs His eternal pastimes with the cowherd community of Vrindavan and of all His activities there His most wonderful activity is His loving exchange with the gopis, the cowherd damsels. And of all the cowherd damsels Srimati Radharani is the topmost. She is the principle gopi. Spiritual sky is Krishna’s manifestation of His internal potency. Spiritual sky comprises of Krishna’s internal potency, anataranga sakti. Hence in that loving relationship there is some competition.
There is a saying in the scriptures, in Ujjvala-nilamani and Bhakti-rasamrta-sindhu also that love increases when it faces obstacles. If the love is uninterrupted then the loving relationship becomes stale. So in order to enhance this loving relationship there is this consideration of obstacles. There is a consideration of separation. Separation increases love. Obstacles increase love. Therefore in that region in Goloka Vrindavan there is this consideration. Sometimes there is a obstacle in the love. There is separation. Although radha and Krishna are eternally one, eternally united but still there is a consideration, there is a feeling; there is an experience of separation. Similarly there are obstacles.
These obstacles often take place due to Krishna’s loving exchange with some other gopi. Some other gopis comes and takes Krishna away. Like Candravali appears to be the opposite camp. There appears to be a competition between Candravali’s camp and Radharani’s camp. Who can bring Krishna to their presiding personality! Candravalis group tries to bring Krishna to candrvali. Radharani’s group tries to keep Krishna with Srimati Radharani.
So in this way there are different other gopis and sometimes Krishna has some loving exchanges with them. And that increases Radharani’s anger. That causes Radharani’s anger. So on one such occasion there is a very wonderful internal associate of Krishna, spiritual associate of Krishna. Her name is Viraja. Viraja once took Krishna to her kunja. Kunja means the garden house where they eat, they have their exchanges there.
So Krishna was in Viraja’s kunj, Viraja’s abode and Radharani got to know that Krishna was there. Krishna was missing so She started to look for Krishna all around and at that time when she got to know that Krishna was there at Viraja’s kunj. In order to attract Krishna She created a very beautiful place and it was in the Svetadvip. It is known as the milk island, the island in a milk ocean. In Vrindavan there is a region, which is made of milk. She created an island there. She made that island so beautiful and then she picked up the flute and started to play the flute.
Usually Krishna plays the flute to attract the gopis but here Srimati Radharani started to play the flute to attract Krishna. Now being attracted by the sound of flute played by Srimati Radharani Krishna became so attracted that He immediately came running to Radharani. Krishna was stunned to see the beauty of that place. Krishna said, “Radha this is like new Vrindavan.”
Vrindavan is the most beautiful forest. That region of the spiritual sky has twelve forests and one of them is Vrindavan, which is the best of all the twelve forests. And Krishna said this is the most beautiful Vrindavan. And since it was newly created it was new. It was apparently not there before. Srimati Radharani created it therefore Krishna named that place as New Vrindavan, Nava Vrindavan. And since that place was an island Krishna called it New Island or Navadvip. Dvip means an island. Then what happened? As Krishna embrace Srimati Radharani, Krishna and Radha became one. And that is Sri Krishna Caitanya Mahaprabhu.
That is the wonderful aspect of Navadvip, that new island. The first consideration is that this particular place in the spiritual sky has been created by Srimati Radharani. And in that place Srimati Radharani and Krishna became one. That is Navadvip. In Navadvip Krishna manifested in a very special way. Krishna manifests here together with Radharani in one form. That is Sri Krishna Caitanya Mahaprabhu.
So in this way in the spiritual sky in Goloka there are two areas -Vrindavan and New Vrindavan and in this New Vrindavan is Navadvip. Now in this New Vrindavan Krishna assumes the mood of Srimati Radharani and in this mood Krishna distributes krsna-prema, once in a day of Brahma.
In a day of Brahma there are fourteen Manus, and the seventh Manu is Vivasvata Manu. And on the twenty eight catur-yuga of Vivasvata Manu – Visvasvata-manvantara Krishna appears. Brajendranandana Krishna. Krishna in this particular age – twenty-eight catur-yuga in the Dvarpara-yuga, end of Dvarpara-yuga,
astavimsa catur-yuge dvaparera sese, vrajera sahite haya krsnera prakase [Cc Adi 3.10]
On the twenty-eight manvantara of Vivasvata Manu, seventh month, almost during the middle part of the day of Brahma. There are fourteen Manus in a day of Brahma. Now seventh Manu is Vivasata Manu. So it is kind of the middle of Brahma’s day. And in one manvantara there are seventy-two catur-yugas and out of the seventy-two the twenty-eight catur-yuga towards the end of Dvarpa-yuga, Brajendranandan Krishna, the son of Nanda Maharaj of Vrindavan – the original Supreme Personality of Godhead comes to this material nature. Then after performing His pastimes He considers,
yathesta vihari’ krsna kare antardhana antardhana kari’ mane kare anumana [Cc Adi 3.13]
After performing His pastimes abundantly Krishna disappears. Krishna becomes unmanifest. Krishna manifests in the material nature and then he becomes unmanifest, kare antardhana. And after withdrawing His pastimes from this planet, Krishna considers,
yathesta vihari’ krsna kare antardhana antardhana kari’ mane kare anumana [Cc Adi 3.13]
cira-kala nahi kari prema-bhakti dana bhakti vina jagatera nahi avasthana [Cc Adi 3.14]
I do not give the prema-bhakti all the time. In My vraja-lila I have manifested My prema-bhakti. I have expressed or shown everybody My intense loving relationship with the residents of Vrindavan. And what was that, that intense loving relationship that Krishna experiences in Vraja? Those relationships consists of three very special relationships – friendship, parental and conjugal. There are five types of devotional relationships, five types of favourable relationship with Krishna – neutrality, servitorship, friendship, parental and conjugal – santa, dasya, sakhya, vatsalya and madhurya. Out of these relationships, three relationships – friendship is very special. Then parental is even more special. Then conjugal is the most special loving relationship. Friendship, parental and conjugal are the three loving relationships that is not available in Vaikuntha. That is available only in Vrindavan.
Krishna is the Supreme Personality of Godhead. When a devotee develops a loving relationship with Krishna in awe and reverence – that means recognizes that Krishna is the Supreme Personality of Godhead and he is Krishna’s eternal servant – he serves Krishna in the mellow of servitorship. That is a natural relationship with Krishna, dasya rasa. But beyond that is friendship. Generally friendship cannot be developed with the Supreme Personality of Godhead. Why? Because friendship takes place between the equals. Who can become equal to the Supreme Personality of Godhead? Therefore it is not possible to become God’s friend. In friendship the Supreme Personality of Godhead and His devotees are equal but in parental relationship the devotees are superior and Krishna is inferior. God has become smaller and devotees have become bigger in parental relationship. So who can become bigger than the Supreme Personality of Godhead? Not possible. And then in conjugal, a loving relationship like that of a young girl and a young girl and a young boy. Now how can one develop that kind of relationship with the Supreme Personality of Godhead? Normally it is not possible, but in Vrindavan Krishna made it possible. How? By the arrangement of yoga-maya, Krishna made everyone forget that He is the Supreme Personality of Godhead.
In Vrindavan therefore one can develop this kind of relationships with Krishna because Krishna in Vrindavan is not the Supreme Personality of Godhead. In Vrindavan Krishna is a cowherd boy. He is not acting like the Supreme Personality of Godhead. He is just a cowherd boy and the other residents of Vrindavan do not treat Krishna as the Supreme Personality of Godhead. They treat Him as their friend, as their son or as their lover. How it has been possible? It is possible only in Vrindavan only by the arrangement of yoga-maya because she made everybody forget that Krishna is God.
This is yoga-maya. Maya means illusion, forgetfulness. But this is a different kind of forgetfulness. It is not an illusion or forgetfulness out of ignorance but it is an illusion of forgetfulness out of intense love. In Vrindavan the love of the devotees for Krishna is so intense that due to their love they forgot who Krishna is. Due to their intense love they simply consider that Krishna is the object of their love and they have no other consideration. That mood is called prema-bhakti.
So Krishna considered, cira-kala nahi kari prema-bhakti dana. I do not bestow, I do not offer this prema-bhakti usually. Generally I do not give this prema-bhakti. This is exclusively meant or deserved for Vrindavan, nowhere else it will appear. So when Krishna manifests His vraja-lila then he manifests His prema-bhakti. But then Krishna considers, “I do not give this prema-bhakti all the time. Now what to do? I have manifested My Vrindavan pastimes but people will not understand it. People will not be able to relate to this pastime.”
It has also been explained by Srila Krishnadas Kaviraj Goswami. Actually He is expressing Krishna’s feelings. Krishna is saying,
sakala jagate more kare vidhi-bhakti vidhi-bhaktye vraja-bhava paite nahi sakti [Cc Adi 3.15]
Vidhi-bhakti or vaidhi-bhakti means devotional service following the rules and regulations of the scriptures. When a devotee executes his bhakti following the rules and regulations of the scriptures it is called vidhi-bhakti or vaidhi-bhakti. So Krishna is saying that sakala jagate more kare vidhi-bhakti, vidhi-bhaktye vraja-bhava paite nahi sakti – following vidhi-bhakti one cannot understand the mood of Vraja, vraja-bhakti. Vidhi-bhakti is simply based on servitorship and neutrality, santa and dasya. Then Krishna is actually saying,
aisvarya-jnane vidhi-bhajana kariya vaikunthake yaya catur-vidha mukti pana [Cc Adi 3.17]
That in the mood of awe and reveration, awe and reverence, awe and veneration when one renders devotional service following vaidhi-bhakti, he goes to Vaikuntha when he achieves perfection. So it is not possible to understand Vrindavan. They get four types of liberation by following vaidhi-bhakti – sarupya, samipya, salokya and sarsti – and they go to Vaikuntha, but Vraja is beyond Vaikuntha. So He is saying,
aisvarya-jnane vidhi-bhajana kariya vaikunthake yaya catur-vidha mukti pana [Cc Adi 3.17]
Therefore Krishna considered,
yuga-dharma pravartaimu nama-sankirtana cari bhava-bhakti diya nacamu bhuvana [Cc Adi 3.19]
apani karimu bhakta-bhava angikare apani acari’ bhakti sikhaimu sabare [Cc Adi 3.20]
So Krishna actually resolved that, “I will establish the yuga dharma in the age of kali.” Dvarpa yuga. What comes after Dvarpa yuga? Kali-yuga. So at the end of Dvarpa yuga Krishna displayed His vraja-lila and this planet and then Krishna considered, “How to give this vraja-prema to the people. I have performed my pastimes but how will everybody ever enter into Vrindavan?” Therefore Krishna resolved that, “In the age of kali I will appear to establish this yuga dharma. And what is the yuga dharma for the age of kali?… sankirtana is the yuga dharma for the age of kali.
So He says, yuga-dharma pravartaimu nama-sankirtana – “I will establish the yuga dharma of harinam sankirtan and by doing that I will give these four types of relationships – dasya, sakhy, vatsalya and madhurya – and by Myself who has assumed the mood of a devotee, and by acting as a devotee I will teach everybody how to become a devotee of Krishna. In this way I will inundate the age of kali and make everybody dance in ecstasy. I will inundate the entire world with this loving relationship of krsna-prema and make everybody dance in ecstasy.” That is why Sri Krishna came as Sri Krishna Caitanya Mahaprabhu in this particular place called Navadvip. And what is Navadvip? As I just mentioned earlier, this Navadvip is New Vrindavan. In this Navadvip Radha and Krishna became one. This Navadvip has been created by Srimati Radharani. It is not just an ordinary place. This place has been personally created by Srimati Radharani. So you can well imagine how special this place is.
Just by coming here, just by associating with the devotees of Krishna, just by hearing about Krishna’s activities and pastimes as Sri Krishna Caitanya Mahaprabhu one can develop krsna-prema. Just by being here, just by offering obeisances, one offers his worship to the Supreme Personality of Godhead. Just by taking each step in Navadvip one derives the benefit of ten million horse sacrifices, asvamedha yajna. The performance of one horse sacrifice makes one the king of the earth planet. A hundred horse sacrifices makes one the king of heaven, Indra. Now just consider, taking one step in Navadvip one derives the benefit of ten billion horse sacrifices. This is what Navadvip means. Now that we are all here lets try to take that ultimate benefit of this place. Every dust particle of Navadvip is surcharged with spiritual potency. All the trees and plants here are desire trees, kalpavrksa. The cows here are the surabhi cows. And Caitanya Mahaprabhu’s eternal pastimes are going on here. We simply have to develop our spiritual vision then we will be able to see those pastimes. Caitanya Mahaprabhu manifested this particular place in here on the earth planet in this age of kali with a very special mission, very special purpose. The purpose is to give krsna-prema. Therefore Caitanya Mahaprabhu has been worshipped as,
namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya- namne gaura-tvise namah
[CcMadhya 19.53]
Krsna-prema-pradaya te – the special aspect of Sri Krishna Caitanya Mahaprabhu is that He distributes, He gives krsna-prema. That is why Krishna has appeared, krsnaya krsna-caitanya- Krishna has appeared as Caitanya Mahaprabhu to distribute krsna-prema. One verse has been written on the board. The board is so far away that I felt hardly any of you will be able to read the verse from the board therefore I did not get into reading the verse. I will just read the verse now. It says,
anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah
Meaning anarpita-carim carat that which was not given before for a long long time. In order to distribute that karunayavatirnah kalau. Sri Krishna Caitanya Mahaprabhu has appeared in the age of kali. And what is that unusual asset? What is that unusual gift that Krishna is giving as Sri Caitanya Mahaprabhu? unnatojjvala-rasam sva-bhakti-sriyam – bhakti sri – the wealth of devotion, wealth of His own devotion, sva-bhakti-sriyam in unnatojjvala-rasam, in the most elevate, unnato, most elevated and ujjvala in most brilliant-rasam sva-bhakti-sriyam.
Inorder to distribute that harih purata-sundara-dyuti-kadamba-sandipitah. Hari, Sri Krishna has appeared assuming a molten golden form. Krishna’s complexion is syam. Krishna is Syamasundar. That means Krishna’s complexion is dark. It has been described like the monsoon cloud or it is like deep blue, a very, very unique color. Once Prabhupada mentioned that Krishna’s complexion is not a material thing that we can define it by some material description. Krishna’s complexion is spiritual. It is completely non material. So the concept of black that we have in the material nature is not the complexion of Krishna. Similarly the conception of white that we have in the material world that is not the complexion of Sri Caitanya Mahaprabhu. It is a completely transcendental color but Prabhupada is saying that, that complexion comes very close to the color of monsoon cloud. In monsoon when the cloud appears, it appears to be quite dark.
So that is like Krishna’s complexion. But harih purata-sundara-dyuti- Krishna who is Syamsundar assumed the complexion, which is not dark. It is like molten gold, purata-sundara-dyuti. Purata means molten gold. When gold melts the color that it assumes, it is somewhat like that. So Caitanya Mahaprabhu’s complexion is like that. Now His complexion is, the complexion that Krishna assumed in this form is the complexion of Srimati Radharani. So Krishna assumed the internal mood of Srimati Radharani and the external complexion of Srimati Radharani. Radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc Adi 1.5] Krishna assumed the bhava, the mood of Srimati Radharani and Krishna assumed the complexion of Srimati Radharani. And what is the mood of Srimati Radharani? Radharani’s mood is love for Krishna. Radharani is the personification of that mood which is called maha-bhava. Mahabhava-svarupa sri-radha-thakurani [Cc Adi 4.69] Srimati Radharani is the personification, svarupini. Radha bhava svarupini, maha bhava svarupini. Srimati Radharani is the personification of the most intense love for Krishna.
In simple words we can say, consider love is a substance. The love for Krishna is a substance. If that substance is collected together and you collect it, then that substance takes a form. That form is Srimati Radharani. Materially we cannot understand that. We will never be able to understand that because in the material nature the form and the substance are different but in the spiritual context everything is personified. So this intense love for Krishna is personified, or the love for Krishna is personified in Srimati Radharani. And all those who love Krishna are the expansions of Srimati Radharani.
Again we are trying to intellectually conceive it but it is a totally spiritual consideration. Radharani is the personification of Hladini sakti. Hladini sakti is intensified just as the milk is churned into butter, then butter is made into ghee. In this way the more and more concentrated form of a substance take the shape of a specific form. Similarly the substance of hladini sakti takes the most intense form in mahabhava, the loving relationship. The highest most intense loving relationship with Krishna and that is Srimati Radharani.
So Krishna assumed that mood of Srimati Radharani and the complexion of Srimati Radharani. Radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc Adi
1.5] So Krishna assumed the mood of Srimati Radharani and the complexion of Srimati Radharani. Now here also another question comes – these questions are actually raised by the Goswamis, especially Rupa Goswami and Jiva Goswami. They are actually making this point – that Krishna assumed the mood of Srimati Radharani and the complexion of Srimati Radharani, just the mood and complexion. But they are pointing out, no. This mahabhava is Radharani Herself. So when Krishna assumes that mahabhava Krishna actually accepted Srimati Radharani completely in Himself.
In this respect an example is given. A cloth is made with threads. The threads are woven into cloth. From the cloth if you take all the threads away will there be any cloth left? No. Similarly mahabhava svarupini, Srimati Radharani is the personification of mahabhava. So when that mahabhava has been taken up by Krishna then is anything left of Srimati Radharani? No. So Radharani in totality is present in Krishna – Caitanya Mahaprabhu. That when Krishna and Radha becomes one that is Sri Krishna Caitanya Mahaprabhu and at that time Krishna does not remain Krishna, Krishna actually becomes Radha. So Caitanya Mahaprabhu is Krishna who has become Radha – in simple words that is Caitanya Mahaprabhu. He is not Krishna anymore. He is Srimati Radharani. In this appearance what is He doing? In one hand He is distributing the mercy of Krishna, He is distributing krsna-prema.
She is thinking that, “I am craving so much for this krsna-prema.” I know what the value and need is of this. I know this is a necessity of this love for Krishna, krsna-prema. Therefore let everybody have it.” So in that mood of Srimati Radharani, Krishna is distributing this krsna-prema. Therefore, maha-vadanyaya krsna-prema-pradaya te – He is distributing krsna-prema. Krishna -prema that is so rare, that it is even rare for Laksmidevi, what to speak of Brahma and Siva. Although in the scriptures it has been described, brahma durlabha prema – this vraja-prema is rare even for Brahma, this vraja-prema is even rare for Lord Siva but actually this vraja-prema is rare even for Laksmidevi.
Laksmidevi was begging Krishna, “Give me some vraja-prema.” She asked Narayan, “Will you please allow me to enter into Vrindavan and watch Your Vraja pastimes? Will You please allow me to dance in Your rasa-lila?” Narayan said, “Yes, but you have to follow a resident of Vraja in order to become eligible. Laksmidevi said, “How is it possible? I am Laksmi. How can I stoop down to anybody else? That will be and insult to Your position. I am Your eternal consort and I am Laksmi. I cannot bow down to anybody else. I cannot become subservient to anybody else.” Then Narayan said, “Okay. Then forget about entering into Vraja.”
Laksmidevi became so upset that she decided to perform austerity to acquire the eligibility to enter into Vrindavan and due to her intense austerity Krishna personally came to ask, “Laksmi what happened? Why are you performing this austerity?” Then Laksmidevi explained everything to Him and expressed her desire to enter into vraja-lila, to see vraja-prema. Then Krishna took Laksmidevi in His chest and Laksmidevi had to enter into Vrindavan becoming Srivatsa in the chest – as Sri personified in the chest of Sri Krishna.
So this is how rare this krsna-prema is. And this krsna-prema Sri Caitanya Mahaprabhu is distributing to anyone and everyone. And in His distribution Nityananda Prabhu is the main assisitant and Nityananda Prabhu is distributing it. Mahaprabhu said, “Go ahead, give it to anybody.” And Nityananda Prabhu is announcing, “Please come and take this krsna-prema.”
jare dekhe tare kohe dante trna dhori’ amare kiniya loho bhajo gaura-hari
Whomever He sees He tells him in a very humble mood that, “Please purchase Me with the price of chanting this holy name.”
eto boli’ nityananda bhume gadi jay sonara parvata jeno dhulate lotay
In this way Nityananda Prabhu rolls on the ground and it appears as if a golden mountain is rolling on the ground.
premera banya loiya nitai aila gauda-dese dubilo bhakata-gana dina hina bhase [Nitai guna mani amara]
With the flood of love of krsna-prema Nityananda Prabhu appeared in the land of Gauda-dese and He inundated the whole world filled it with this krsna-prema. Everybody became inundated. Everybody drowned in that love and those who did not submit themselves to this inundation even they got carried away by the waves of this ocean.
This is how mercifully Sri Caitanya Mahaprabhu came to distribute this krsna-prema with the mood of Srimati Radharani. So today is the day Sri Caitanya Mahaprabhu appeared in this Navadvip, in this Nava Vrindavan, a very special Vrindavan where He is distributing krsna-prema. He is still performing His pastimes, [Bengali] Still today, gauravani, Sri Krishna Caitanya Mahaprabhu Gauranga is performing His pastimes, nitya-lila. Only some fortunate souls get to see those pastimes. Who are those fortunate souls who have developed their spiritual vision? How to develop that spiritual vision? By chanting the holy name, jivan mukhi hi jiva dau (?) The service rendered by different senses – with our ears we hear, with our skin we touch and so forth but what does the tongue do? sevon mukhe hi jivadau [Brs. 1.2.234] What does the tongue or jiva do? Jiva does two activities, tongue speaks and tastes. So if we can engage our tongue in these two very simple activities, chant the holy name of the Lord and honor krsna prasad. Just by doing these two activities svayam eva sphuraty adah – the holy name, Krishna will automatically – svayam eva will become manifest. Is it difficult? [Audience answer, “No.”] Who doesn’t like to eat delicious krsna prasad.
krsna bado doyamoy, koribare jihva jay, swa-prasad-anna dilo bhai
Very mercifully Krishna gave His maha prasad so we can just relish without karma. This will be the service to Krishna through our tongue and we can chant the holy name and by doing that we can experience Krishna in our hearts svayam eva sphuraty adah. Krishna will manifest. Krishna will appear Himself in our hearts. So this is how simple the process is in this age of kali. So now HH Bhakti Purusottama Maharaj will continue the class. [End of recording..]
Source: http://www.dandavats.com/?p=8234
