Atheists write volumes of books explaining how or why God does not exist. But they cannot even explain why or how things that they believe exist exist; unless of course you consider chance as a logical, reasonable, and convincing explanation.

Due to some reason the atheists have got estranged from God. So much so that they are willing to be dogmatic about their chance explanation rather than allowing even a possibility of God.

Science was initially hailed as the search for truth but now it has become more of a rigid institution that is stifling free enquiry into the nature of truth. If trying to prove that there is nothing beyond matter is encouraged, then trying to prove otherwise should be equally encouraged.

What is the goal of humanity? To spread happiness and joy by harmonizing with the truth or to stop further fundamental enquiries about truth and try to be happy in potential ignorance?

The whole world is more or less is ignorant of the spiritual dimension of life. More research into matter is not bringing any fundamentally new knowledge to mankind.

It is now time to enquire into the spiritual dimension of life, individually and collectively.

Source : http://thebandwagonofmoltengold.blogspot.in/2015/01/its-now-time-to-enquire.html

Dear Devotees and TOVP Donors,

Please accept our humble obeisances. All glories to Srila Prabhupada.

Srila Bhaktivinoda Thakur is one of the most important acaryas in our Gaudiya line. He can be seen as the father of modern-day Krishna Consciousness. He, along with his son Bhaktisiddhanta, created an explosion of preaching all over India, and he was also the first Vaisnava to send books to the west. He rediscovered many of the pilgrimage sites in Mayapur and foresaw the day when devotees from all over the globe would arrive here to perform blissful Sankirtana together. Srila Prabhupada often told the devotees in Mayapur that they were fulfilling Bhaktivinoda’s prediction.

So it was the desire of Srila Bhaktivinoda Thakura that Europeans and Americans would come here and chant Hare Krsna mantra. That prophecy is now being fulfilled, and that is my satisfaction. (Arrival Address, September 27, 1974, Mayapur)

In 1890, soon after he moved here, Bhaktivinoda Thakur published the Navadvipa Dhama Matatmya. He preached all over the area, started hundreds of nama-hattas, and raised money in Kolkata to build the Yoga Pita at the birth-site of Lord Caitanya. He wrote several times in his book Jaiva-dharma that Mayapur is the most auspicious place in the whole universe.

“When Sri Caitanya Mahaprabhu descended to this material world, He brought His own original abode of Svetadvipa, that is Mayapura, with Him. Four centuries after Sri Caitanya’s advent, this Svetadvipa will gain pre-eminence over all other places of pilgrimage in the world. The benefit of residing in Navadvipa is that all offences are nullified and the resident is crowned with suddha-bhakti.” (Jaiva-dharma chapter 8)

On this most auspicious occasion of his appearance day, we should all pray for his blessings so that we can increase our appreciation for Sri Mayapur Dhama.

“My son! This place of Mayapura-Navadvipa that you reside within is also purely transcendental. However, as there is a net of maya covering your perception, you are unable to realize the innate transcendence of this place. When, by the mercy of the saintly souls, your spiritual vision arises, then you will be able to see this holy land as it really is. You will see that Mayapura and Navadvipa are transcendental realms; then only will your stay here be realized as the perfection of vraja-vasa, residence in Vraja.” (Jaiva-dharma chapter 13)

Yours in the Service of Sridham Mayapur,

Braja Vilas das

Global Fundraising Director

Source : http://www.dandavats.com/?p=31376

Giriraj Swami: Haridasa Thakura said, “I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world. I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence. I wish to catch Your lotus like feet upon my heart and see Your moonlike face. With my tongue I shall chant Your holy name, ‘Sri Krishna Caitanya!’ That is my desire. Kindly let me give up my body in this way. O most merciful Lord, if by Your mercy it is possible, kindly grant my desire. Let this lowborn body fall down before You. You can make possible this perfection of all my desires.”

Sri Caitanya Mahaprabhu said, “My dear Haridasa, Krishna is so merciful that He must execute whatever you want. But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me behind.”

Catching the lotus feet of Sri Caitanya Mahaprabhu, Haridasa Thakura said, “My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy! My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes. My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world? My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation.” —Cc Antya 11.31-42

Source : http://www.dandavats.com/?p=31399

Arrived in Sweden yesterday. The silence is deafening, the stillness makes me restless, but it’s the ideal setting to hear the unheard. Though we live in times of chronic movement, we must pause for thought, reflect, and carefully examine our desires and motivations. In a society where life’s success factors tend to be external and tangible ones, such ‘soul-searching’ doesn’t come naturally. Nevertheless, however alien and awkward it may feel, we must make that investment. Walks in nature, personal journals, meaningful exchanges with trusted confidants, and regular sessions in sacred space; all tried and tested ways to begin exploring the inner world.

That said, take heed not to veer to the other extreme. Internal development and practical activity go hand-in-hand. Introspection which does not factor in rigorous practice and spiritual discipline can end up being sentimental and emotional. So what’s the balance? How often should we introspect? What should we be observing? How do we measure progress? The process of introspection, it seems, also needs some structure.

Imagine a patient who is being guided back to good health. The ward nurses dutifully do the daily routine checks. They ensure the diet is followed, the medication is taken, the bodily faculties are functioning appropriately, and cleanliness is maintained. Their daily checks are tangible and quantifiable, often a tick-box exercise. Simple and straightforward, but nevertheless essential. Then, once in a week, the consultant doctor comes in and conducts a deeper analysis. He checks all the records, scans the system, analyses the progress, calls upon his medical experience, and prescribes whether an overall change of direction is needed. He may change the treatment, call for an operation, or issue a discharge – whatever helps the patient to stay (or get back) on track.

It’s clear that both types of analysis are essential.

Similarly, in the spiritual journey, our day-to-day reflection is primarily based upon tangible and quantifiable aspects of spiritual discipline. Is my environment supportive to spiritual development? Have I factored in appropriate time for my daily practices? How distracted am I during my meditation? Daily reflection focuses on the quantity and quality of our external activities, checking that they are being conducted with due care and attention. Then, at regular intervals, we delve a little deeper. Is my character improving? Am I growing in my devotion and sincerity? What is the quality of my relationships? Such questions have to be asked after a period of break, allowing time for the spiritual practices to work their magic. There are good days and bad days so daily reflection on these things may not give us an accurate picture of where we are at. Such things are perceptible over a longer period of time.

So a quiet week in Sweden to kick-start the internal dialogue… It pays to slow down, so we can eventually go further and faster.

Source : http://iskconnews.org/spiritual-health-check,5805/

Sri Sacidananda Bhaktivinoda Thakura appeared in 1838 in a wealthy family in the Nadia district, West Bengal. He revealed that he is an eternal associate of Sri Caitanya Mahaprabhu by his extraordinary preaching activities and prolific writing.

The original appearance place of Lord Caitanya had vanished under the indomitable Ganges River. In 1888, Srila Bhaktivinoda Thakura revealed Sri Caitanya Mahaprabhu’s birth place at the Yogapitha

In 1896 he sent to universities around the world a book of slokas, Sri Gauranga-lila smarana which had a forty-seven page English introduction: “Sri Caitanya Mahaprabhu: His Life and Precepts.”

In Sridhama Mayapur, living as a maha-bhagavata vaisnava, he stayed in the grhastha ashram until the last few years of his life. Then he renounced everything, went to Jagannatha Puri, accepted babaji, and entered samadhi, totally absorbed in the loving service of Gaura-Gadadhara and Radha-Madhava.

Source : http://www.ramaiswami.com/srila-bhaktivinoda-appearance/

Giriraj Swami read and spoke from Bhagavad-gita 9.13 on the morning after Radhasthami.

“In this verse the description of the mahatma is clearly given. The first sign of the mahatma is that he is already situated in the divine nature. He is not under the control of material nature. And how is this effected? That is explained in the Seventh Chapter: one who surrenders unto the Supreme Personality of Godhead, SriKrishna , at once becomes freed from the control of material nature. That is the qualification. One can become free from the control of material nature as soon as he surrenders his soul to the Supreme Personality of Godhead. That is the preliminary formula. Being marginal potency, as soon as the living entity is freed from the control of material nature, he is put under the guidance of the spiritual nature. The guidance of the spiritual nature is called daivi prakrti, divine nature. So when one is promoted in that way – by surrendering to the Supreme Personality of Godhead – one attains to the stage of great soul, mahatma.” (Bg 9.13 purport)

Source : http://www.girirajswami.com/?p=11382

Question: Spiritual people often fast on certain occasions, thus depriving themselves of natural bodily needs. Isn’t such fasting an unnecessary self-torture?
 
Answer by Chaitanya Charan das: Not at all. To the contrary, for many people, their daily gorging of food is an unnecessary self-torture. WHO statistics show that over 1 billion suffer due to obesity, whereas 800 million people suffer due to undernourishment. More health disorders result due to overeating than due to fasting. We eat more often to fulfill the greed of the mind than the need of the body. Due to eating too often and too much, our digestive system becomes like a perpetually overworked machine in desperate need of rest. That’s why many alternative cure doctors recommend periodic – fortnightly or monthly – fasting with intake only of fluids so as to rest and flush the digestive system. Though abstaining from food may seem like an infliction of torture for our minds, it may well be a relief from torture for our bodies. Fasting, when done according to scriptural guidance, can also purify the mind and awaken the soul. By analyzing how life and consciousness cannot emerge from dead, unconscious matter, we can intellectually understand that the soul – and not the body – is the real source of life and consciousness. This implies that all of us are actually souls, temporarily occupying material bodies. But how can we transform this intellectual understanding into an experiential realization?

Fasting is one important way. During our normal lives, we pander to the demands of the flesh, thus perpetuating our misidentification with flesh. Consequently, the desires and plans to fulfill our bodily demands preoccupy and fill our minds, leaving little mental room for spiritual contemplation. When we resolve to fast on certain days, we soon realize that if we keep thinking of food while fasting, we will simply be torturing ourselves. This realization gives us the impetus to evict thoughts of food from our minds. Then with the mental room thus created we become free to contemplate on the deeper spiritual dimension of our existence. Of course, such contemplation is possible without fasting too, but starving the flesh sharpens the spirit, thus making spiritual contemplation more intense. During the fasting period, if we lovingly call out to God by chanting his names like the Hare Krishna mahamantra, then we can experience a nonmaterial nourishment far more fulfilling than the most delicious food. This strengthens our realization of our spiritual identity, reinforces our commitment to the path of progressive spiritual advancement that ultimately elevates us to the realm of everlasting devotional delight. Thus, temporary bodily fasting eventually becomes a doorway to eternal spiritual feasting

Source : http://www.dandavats.com/?p=31372

Today is the merciful appearance of His Divine Grace Srila Bhaktivinod Takur. He was born 178 years ago in India to spread the mission of Lord Sri Chaitanya Mahaprabhu. He is called the 7th Goswami because he re-established Mahaprabhu’s movement in Mayapur in an authentic manner strictly adhering to the principles of suddha bhakti as enunciated by the Six Goswamis.

His core principle was twofold (1) nama ruchi (2) jiva doya. In fact, this is the core value of all our sampradaya acharyas. There is no contradiction in these two principles.

1. Nama ruchi or attachment (spiritual taste) to chanting the Holy Names of God is the primary principle where the fallen soul re-establishes his lost relationship with God and is on-track to the spiritual kingdom. 

2. Jiva doya or compassion to the fallen soul is the second principle where one is encouraged to show compassion to the lost souls in this world by helping them connect back to God through His names. 

Srila Bhaktivinod Takur dedicated his whole life in spreading these two core ideas to the bigger world followed by his son and by AC Bhaktivedanta Swami Prabhupada. Following in the enlightened path of these great masters, on this day, I humbly seek the blessings of His Divine Grace Srila Bhaktivindor Takur!

Srila Bhaktivinod Takur Maharaj ki jay!

Hare Krishna

Source : http://servantoftheservant-ananda.blogspot.in/2016/09/pioneer-of-hare-krishna-movement.html

The Acceptance of Tridandi sannyasa by Srila A.C. Bhaktivedanta Swami Prabhupada.

Srila Prabhupada accepts Sannyasam 1959 (Circa 1945 AD.)

“One night, Abhay had an unusual dream. Srila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.)

In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything.

Srila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time.

And then he had the dream a second time. Srila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now.

The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre. As with everything else, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Srimad Bhagavatam:

yasyaham anugrihnriAmi
harishye tad-dhanam shanaih
tato ‘dhanam tyajanty asya
sva-janA duhkha-duhkhitam

“When I feel especially merciful towards someone, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”.

He had heard Srila Bhaktisiddhanta Saraswati quote this verse, and now he thought of it often. He took it that his present circumstances were controlled by Lord Sri Krishna, who was forcing him into a helpless position, freeing him for preaching Krishna consciousness.

Srila Prabhupada: Somehow or other, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased, and the other side decreased. I was not disinclined, but Krishna forced me: “You must give it up.” The history is known – how it decreased, decreased, decreased.

In the Srimad Bhagavatam, Queen Kunti had also prayed, “My dear Lord Krishna, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of (material) progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.”

Srila Prabhupada: So in 1950 I retired, practically. Not retired, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.)

One night Abhay had a striking dream, the same dream he had had several times before, during his days as a householder. Srila Bhaktisiddhanta Saraswati appeared, just as Abhay had known him, the tall, scholarly sannyasi, coming directly from the spiritual world, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come, he urged, become a sannyasi.

Abhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Srila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.”

Abhay deliberated cautiously. By accepting sannyasa, a Vaishnava dedicates his body, mind and words totally to the service of the Supreme Personality of Godhead, renouncing all other engagements. He was doing that already. Srila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he, a mere householder, presume he could succeed where the others had failed? He was hesitant. The helpless, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations, even over natural humility. Now, although he was elderly and alone, the desire to preach just as his spiritual master had preached remained within him, a fierce though sometimes quietly expressed determination.

The Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement, sannyasa was required. Srila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course, Lord Chaitanya was the Supreme Personality of godhead, but when His young students had been disrespectful towards Him, treating Him as an ordinary man, He had taken sannyasa. Because a sannyasi is automatically respected, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi, he immediately attracted thousands of followers to the sankirtan movement.

Knowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters, in the guise of sadhus, would act immorally, accumulate funds for their own sense gratification, and make many followers simply to enhance their own prestige. Posing as swamis, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa, Lord Chaitanya had recommended that they simply chant Hare Krishna. However, if a person could actually follow the rules, and especially if he had to spread the sankirtan movement, sannyasa was necessary.

Abhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Caitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes, the Chaitanya Math had been the most prized acquisition, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now, although each sannyasi had his own place or places, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America, he should give the Chaitanya Math the first opportunity to support the work. In April 1959, Abhay wrote to Tirtha Maharaj, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad, he volunteered to do so on behalf of the Chaitanya Math.

Bhaktivilas Tirtha Maharaj replied that Abhay should first join the Caitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj, the thing for Abhay to do, the thing he had neglected to do for so many years, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books:

We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based on devotional service, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff, and if the funds can be raised, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore, if the fund is raised, then there is a plan to go abroad as well.

Abhay was not encouraged. The main difficulty, he felt, was the Chaitanya Math’s shortage of funds.

Srila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought, “This is Guru Maharaj’s institution.” He did not say no, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job, and there is no guarantee of sale.

Without printing books and going to the West, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj, mentioning his direct order from Srila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th, 1959, Bhaktivilas Tirtha Maharaj wrote back.

My suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society.

If that is your desire, then Sri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all, it is necessary to identify oneself with the society.

In order to preach in America or in other foreign countries, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries.

Now it is that there are no conferences or meetings in the West as before. Communication is done through the media of television.

Abhay could understand the needs and priorities of the Chaitanya Math, but he could not allow them to overrule what he considered the highest mandate; preaching as Srila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities. Abhay next turned to Keshava Maharaj in Mathura, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj, Abhay had felt some uncertainty about accepting sannyasa, and now that he was being encouraged so strongly, he resisted. But Keshava Maharaj was insistent.

Srila Prabhupada: I was sitting alone in Vrindavana, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher, so he forced me through this Godbrother: “You accept.” So, unwillingly I accepted.

“Dedicated to the sacred service of Srila Saccidananda Bhaktivinoda Thakura, who initiated the teachings of Lord Chaitanya in the Western world (McGill University, Canada) in 1896, the year of my birth.” These words are Srila Prabhupada’s dedication to Teachings of Lord Chaitanya, the first book he published after coming to America. They also apply to Srila Prabhupada’s life, which was dedicated to the sacred service of Srila Bhaktivinoda Thakura, Sri Krishna Chaitanya Mahaprabhu, and his own spiritual master - Bhaktivinoda Thakura’s son - Srila Bhaktisiddhanta Sarasvati.

Srila Prabhupada furthered many of Thakura Bhaktivinoda’s projects: engaging householders in local preaching initiatives (nama-hatta); establishing the principle that Vaishnavas, even not born brahmans, are greater than brahmans (and are brahmans too); translating, explaining, and publishing important Vaishnava scriptures for the understanding of the contemporary audience; implementing the vision of a wonderful temple and spiritual city in Mayapur; and, perhaps most significant, fulfilling the desire and prediction that the holy names and teachings of Sri Krishna Chaitanya - Krishna consciousness - be propagated all over the world.

In 1885, Srila Bhaktivinoda Thakura wrote,

“Lord Chaitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and preach the eternal dharma. Lord Chaitanya states in Sri Caitanya-bhagavata, ‘In every town, country, and village My name will be sung.’ There is no doubt that this unquestionable order will come to pass. . . . Although there is still no pure society of Vaishnavas, Lord Chaitanya’s prophetic words will in a few days come true . . .

“Very soon the unparalleled path of hari-nama-sankirtana will be propagated all over the world. . . . Oh, for that day when the fortunate English, French, Russian, German, and American people will take up banners, mridangas, and karatalas and raise kirtana through their streets and towns. When will that day come? Oh, for the day when the Western fair-skinned men, from one side, while chanting ‘JayaSacinandana ki jaya!’ will extend their arms and, embracing the devotees of our country coming from another side, treat us with brotherly feelings. When will that day be?”

In the caption to Bhaktivinoda Thakura’s photo in Teachings of Lord Chaitanya, Srila Prabhupada described him as “the pioneer of the program for benedicting the entire world with Krishna consciousness”; and he saw himself as the Thakura’s humble servant in that effort, fully dependent on his mercy.

In a conversation in Mayapur in March 1974, Srila Prabhupada, hearing a kirtana party in the background, commented that Srila Bhaktivinoda Thakura had desired “that ‘Europeans and Americans will come, and they will dance here with the chanting, “Jaya Sacinandana, Jaya Sacinandana!” ’ So that is being done. . . .

When they chant and dance, I simply remember Bhaktivinoda Thakura. That’s all. I pray to Bhaktivinoda Thakura, ‘Now they have come to your shelter. Give them protection.’ That’s all. What can I do more? I cannot do anything more.”

So it is by the mercy of Srila Bhaktivinoda Thakura, coming through parampara, through Srila Prabhupada, that we have been engaged in devotional service to Sri Chaitanya Mahaprabhu, His devotees, His holy names, His teachings, and His divine dhama - Mayapur.

In 1971, as a young devotee in Calcutta, I approached Srila Prabhupada, “I have been trying to understand what your desire is. And two things seem to please you most: distributing your books and building the big temple in Mayapur.” Prabhupada’s face lit up, his eyes opened wide, and he smiled. “Yes, you have understood.”

I did not know it then, but that desire for a big temple in Mayapur (and even for profuse book distribution) came from Thakura Bhaktivinoda. He had a vision of an effulgent city with a wonderful temple at its center, in Mayapur. And he wrote,

eka adbhuta mandira ei haibe prakasa

gaurangera nitya-seva haibe vikasa

“An astounding temple will appear and will engage the entire world in the eternal service of Lord Caitanya.” (Sri Navadvipa-Mahatmya, Parikrama Khanda, Chapter 4)

After my exchange with Srila Prabhupada, he spent several months in Europe and America and then returned to Calcutta with a design for the big temple. And in the meantime, Tamal Krishna Goswami had fulfilled Prabhupada’s longstanding, ardent desire to acquire some land in Mayapur. But there had been flooding in Mayapur, and the flooding there can be very severe. Therefore - although Prabhupada was so enthusiastic about the project, and had struggled so hard to get the land in Mayapur, and had personally brought the plans for the first building there - still, right when we were at the peak of our enthusiasm, he raised the question: “What will happen if the Ganges floods? What will happen to the temple, to the project?”

He then suggested that we not build the temple in Mayapur but at Birnagar, Bhaktivinoda Thakura’s birthplace - another indication of how important Bhaktivinoda Thakura was to Prabhupada, and to the world. Eventually, Prabhupada brought us back to the conclusion that we should proceed with the project in Mayapur. And he declared, “If you all build this temple, Srila Bhaktivinoda Thakura will personally come and take you all back to Godhead.”

Through his empowered service, Srila Prabhupada has made Srila Bhaktivinoda Thakura’s shelter available to all of us, and now we are also “dedicated to the sacred service of Srila Saccidananda Bhaktivinoda Thakura.” We beg and pray for pure devotional service under their lotus feet and depend fully on their mercy.

Source : http://www.dandavats.com/?p=11916

This Subhashita helps us see unfair criticism positively, as a refiner of character –as is fire for gold. In life, few things are as hurting as criticism. Even more excruciating is unwarranted criticism, that is, criticism based on misunderstandings or untruths. We tend to respond to such criticism in one of three broad ways.

Clarify: We try to defuse the antagonism by clarifying the situation. If the critic is too hostile to have a rational discussion with us, we may clarify through an intermediary whom both parties see as trustworthy or at least as neutral. Clarification offers the best possibility for resolution, all the more so if the critic is reasonable. If the clarification works, both sides understand each other better and may even come closer than earlier.

Counter: A more instinctive response to criticism is to refute it, to objectively point out errors in the criticism. Such countering can work if the critic is intellectually honest and is ready to admit limitations in their perspective. They acknowledge the validity of our perspective of things, even if it is different from theirs. Sometimes, even if our perspective doesn’t become acceptable, it becomes at least intelligible, and they agree to “live and let live.”

Ignore: Some people stick to their opinions, whatever the facts or however valid the counter-arguments. About such people, it is rightly said, “A man convinced against his will is of the same opinion still.” With such people, clarifying and countering are both wastes of time. The more the discussion prolongs, the more acrimonious it becomes. The only way to stop the nastiness is by ignoring the criticism. No doubt, ignoring is extremely difficult. We fear that others may think we have been defeated – that in our refusal to argue any further, we have admitted our inability to argue any further. If such a fear goads us into dragging on an unfruitful interaction, we can check ourselves by contemplating a graphic quote of George Bernard Shaw: “I learned long ago, never to wrestle with a pig. You get dirty, and besides, the pig likes it.”

Characterizing a critic as a pig might be uncharitable and inaccurate even. If so, then we can use this metaphor to drive home not the nature of the critic but the nature of the fight – some battles are just not worth fighting. Either way, to ignore criticism, we need to exercise our tolerance muscles. In this context, tolerance means calling off our war with reality – the unpalatable reality that some people are going to have negative opinions about us, and nothing we do is likely to change their opinion.

The Bhagavad-gita urges us to tolerate distresses by meditating that such distresses are temporary (02.14), whereas we ourselves are eternal (02.13). We are indestructible spiritual beings whose essential core can’t be hurt by anything (02.22) – not even criticism, no matter how caustic. The more we realize our spiritual essence, the more we get the inner fortitude necessary to tolerate criticism. The easiest way to gain such spiritual realization is by practicing bhakti-yoga diligently. In fact, bhakti offers an even higher realization – not just the indestructibility of our souls, but also the infallibility of Krishna’s love for us.

When we relish the comforting shelter of absorption in Krishna and feel reassured that he loves us, no matter what the world thinks about us, we recognize that our critics’ opinions are not all that consequential. And the hurts thereof become more bearable. To further boost our determination to tolerate, we can contemplate this verse’s metaphor: Just as exposure to fire makes the gold’s effulgence more evident by purging alloys from it, exposure to criticism makes a person’s core character more evident. Their capacity to tolerate reveals how they are far higher than most people, who can’t resist the impulse to argue endlessly. Still, while the increased shine of gold can be seen by everyone, the exalted character of the criticized person who tolerates is not seen by everyone – critics may believe they have proven their rightness. Such critics are like those who close their eyes to the gold’s increased effulgence. Little do they realize that their unrelenting criticism and self-congratulation ends up exposing their petty-mindedness and vindictiveness – just as a goldsmith’s face gets blackened. Just as the sighted appreciate the gold’s effulgence, the intelligent appreciate the fortitude of those who refuse to engage in an arguing match. Most importantly, Krishna appreciates their fortitude. And ultimately, his view is the only view that matters.

Source : http://iskconnews.org/criticized-clarify-counter-or-ignore,5801/

This is a translation of part of a speech delivered in Oriya by HH Gour Govinda Swami Maharaja on September 2, 1993, the 155th anniversary of the appearance of Srila Bhaktivinoda Thakura. On that day a public meeting was held at the Dinabandhu Sahoo Law College, Kendrapara, Orissa, to glorify Thakura Bhaktivinoda, whose portrait was installed in honor of his being the first law graduate of Orissa.

namo bhaktivinodaya

sac-cid-ananda-namine

gaura-sakti-svarupaya

rupanuga-varaya te

“I bow down to Sri Srila Saccidananda Bhaktivinoda Thakura, who is the embodiment of the energy of Sri Gaurasundara and a great sadhu in the line of the followers of Sri Rupa Gosvami Prabhupada.”

Srila Saccidananda Bhaktivinoda Thakura was born with the name Sri Kedarnath Dutta on September 2, 1838. He appeared in the village of Ula, in the district of Nadia, West Bengal, which was his maternal uncle’s home, but the house of his forefathers is in the village of Chhoti in the Kendrapara District of Orissa. Chhoti is the sripat, the native place of Srila Bhaktivinoda Thakura, and he resided here.

Having been decorated with the dust of Bhaktivinoda Thakura’s lotus feet, this is a very sacred place, but most people have not known about it. This place is now coming to everyone’s notice because of the blessings of Bhaktivinoda Thakura. Getting the strength of that blessing, the research scholar Dr. Fakir Mohan Das has been working to reveal this place to the world. Without such blessings, no one can do this work. Sripada Fakir Mohan Das may face much opposition, but after resisting this opposition strongly, he will surely establish the real truth.

Three Catagories of Daya

What is the best welfare work for the world? Thakura Bhaktivinoda has expressed the following in his monthly journal Sajjana-tosani: Showing compassion, daya, to living entities can be divided into three categories,

• Deha-sambandhini-daya, which means showing kindness to the material body of the living entity through sat-karma, auspicious deeds. Giving food to a hungry person, supplying medicine to a patient, giving water to a thirsty person, and supplying winter clothes to a poor person suffering from the cold are acts of kindness to the material body.

• Manah-sambandhini-daya, which means showing kindness to the mind by giving knowledge.

• Atma-sambandhini-daya, which means showing kindness to the soul, which is the best daya of all. By such kindness one attempts to save a person from all worldly sufferings by giving him devotion to Lord Krsna. Some persons consider acts of kindness to the body to be very auspicious. Others, who are learned persons, emphasize acts of kindness to the mind, but pure devotees of the Lord act for the eternal welfare of the living entities by preaching devotion.

He Exhibited the Topmost Type of Compassion

Srila Bhaktivinoda Thakura exhibited the topmost type of compassion or welfare work, but how many people understand it? How many people glorify the qualities of such Vaisnava sadhus and mahajanas? Even learned persons do not understand the work of the Vaisnavas.

We see that those who have done or are doing something for the welfare of the body or mind are highly glorified, but who is speaking the glories of those doing welfare work for the soul? How many people have spiritual knowledge? How many people realise the soul? How many people have the vision to see the soul? The sadhu-mahajanas have dedicated their whole lives for doing welfare work for the soul. By their blessings, spiritual vision has been received by many persons. Who knows and glorifies these sadhus and mahajanas? In this material world, no one speaks about their great works and efforts.

He Exercised His Mighty Pen

Srila Thakura Bhaktivinoda left this world on June 23, 1914. He dedicated his whole life to preaching Gaudiya Vaisnavism and spiritualism, or bhagavat-dharma [eternal service to God]. In the Bhagavad-gita it is said, yada yada hi dharmasya glanir bhavati bharata: Whenever and wherever there is a decline in religious practice, Lord Krsna Himself descends along with His followers to re-establish the principles of religion. Thakura Bhaktivinoda is the embodiment of this verse. In this age of scepticism and fruitless nihilism, he exercised his mighty pen to re-establish sanatana-dharma, eternal religion. Inspired by the Gaudiya Vaisnava Acaryas, he wrote book after book, refuting materialistic views based on nihilism and atheism. By speaking on the eternal Vedas, on civilization and education, he enlightened many conditioned souls who had forgotten their real spiritual identity. Without imparting scriptural knowledge there is no means to bring the living entities, who are oppositely attracted, towards para-tattva, the Supreme Truth.

He Strung Together the Teachings of the Gaudiya Gurus

Gaudiya gurus such as Srila Rupa Gosvami, Srila Sanatana Gosvami, and Srila Jiva Gosvami did the work of spiritual masters by analyzing the Srimad-Bhagavatam and commentaries on it. TheBhagavatam is the essence of the eternal Vedic sound and the mature fruit of the desire tree of the Vedic literature. Thakura Bhaktivinoda nicely strung together the teachings of these Gaudiya gurus in easy and simple language. Therefore, after the six Gosvamis, Thakura Bhaktivinoda is known as the Seventh Gosvami.

Following in the footsteps of Srila Jiva Gosvami, in 1884 Bhaktivinoda re-established the Viswa Vaishnava Sabha (World Vaishnava Congregation) and preached the Vedic religion—Upanisads, Vedanta Sutras, Srimad-Bhagavatam—as well as the life and philosophy of Sri Caitanya Mahaprabhu. His son Srila Bhaktisiddhanta Sarasvati Goswami Prabhupada inherited these bright qualities from him and preached this great ideology of Gaudiya Vaisnavism throughout the Indian subcontinent, from the Himalayas to the oceans and abroad.

Srila Bhaktivinoda’s Great Call

Thakura Bhaktivinoda wrote more than one hundred books, both original works and commentaries, in English, Sanskrit, and Bengali. His numerous devotional songs, immersed in divine love born of full surrender, reveal his deep love for Lord Sri Krsna. These songs have inspired all types of people, from ordinary conditioned souls to highly elevated devotees. His books of devotional songs, such asSaranagati, Gitavali, and Kalyana-Kalpataru, are food for the soul and are very praiseworthy in human society. In this age of short-lived sensual pleasure and false renunciation, these books are Bhaktivinoda’s great call for those who are thirsty to get a taste of Vaikuntha [spiritual] love. Who can imagine the kindness he has shown?

Hear the Devotional Message Spoken by Mahajanas

Conditioned souls, being victims of illusion and the repetition of the cycle of birth and death, are prone to commit errors. The material world created by the Lord is our testing place. Here at every step we are continually being tested by maya. To pass this test one has to hear the devotional message spoken by mahajanas like Srila Bhaktivinoda Thakura.

Bhaktivinoda’s teachings should be preached more and more. If the leaders of present-day society sincerely desire the welfare of humanity, they should deeply cultivate and introspectively reflect upon these teachings. Please practice these teachings in your life and teach them to the world. This will surely bring auspiciousness and the unlimited blessings of Thakura Bhaktivinoda.

I pray for his blessings as follows:

adadana strnam danter idam yace punah punah

bhaktivinoda-padabja-renuh syat janma-janmani

“Keeping straw between my teeth, I pray repeatedly that life after life I may be a particle of dust at the lotus feet of Thakura Bhaktivinoda.”

Jaya! Sri Srila Saccidananda Bhaktivinoda Thakura ki jaya!

Courtesy : Dandavats

This is the secret. Yasya deve para bhaktir yatha deve tatha gurau [SU 6.23]. If one has staunch faith in the Supreme Personality of Godhead and as much faith in the guru, yatha deve tatha gurau, then the revealed scriptures become manifest. It is not the education. It is not the scholarship. It is faith in Krishnaand guru. Therefore Caitanya-caritamrta-kar says, guru-Krishna -krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Not by education; not by scholarship. Never says. Caitanya Mahaprabhu says, guru-Krishna -krpaya, by the mercy of guru, by the mercy of Krishna . It is a question of mercy. It is not the question of scholarship or opulence or richness. No. The whole bhakti-marga depends on the mercy of the Lord. So we have to seek the mercy. athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi, janati tattvam… [SB 10.14.29]. Prasada-lesa. Lesa means fraction. One who has received a little fraction of mercy of the Supreme, he can understand. Others, na canya eko ‘pi ciraṁ vicinvan. Others, they may go on speculating for millions of years, it is not possible to understand.

Source : http://www.dandavats.com/?p=31321

(from the sannyasa book based on Srila Prabhupadas instructions:(but is is instructions for us all)

10. Strives To Advance In Spiritual Life

Sannyasis Do Not Have To Do Anything Except Strive For Advancement In Spiritual Life

As for those who are not grhasthas–the brahmacaris, vanaprasthas and sannyasis–they don’t have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Krishnaconsciousness. Only one fourth of the population should be grhastha, and that should be according to laws of restricted sense gratification. The grhasthas, vanaprasthas, brahmacaris and sannyasis should endeavor together with their total energy to become Krishna conscious. This type of civilization is called daiva-varnasrama. One of the objectives of the Krishna consciousness movement is to establish this daiva-varnasrama, but not to encourage so-called varnasrama without scientifically organized endeavor by human society.
(Bhag. 7.14.10, purp.)

11. Should Not Ask For More Than Required

Sannyasi Should Not Ask For More Than Is Necessary

Here His Lordship Vamanadeva also teaches sannyasis and brahmacaris that one should not ask more than necessary. He wanted only three paces of land, although Bali Maharaja wanted to give Him anything He wanted.
(Bhag. 8.19.2, purp.)

A Sannyasi Is Qualified To Ask For Charity, But Because He Lives At The Cost Of Others, He Is Punishable If He Takes More Than Necessary. To Acquire And Spend Money Extravagantly Is Sinful

A brahmana or sannyasi is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord’s property than necessary. Lord Vamanadeva indirectly indicated to Bali Maharaja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father’s property, but one cannot take more than necessary. This principle should especially be followed by brahmanas and sannyasis who live at the cost of others. Thus Vamanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.
(Bhag. 8.19.17, purp.)

Whatever Money Is Collected Should Be Spent Only For Krishna

Whatever money is collected should be spent for Krishna , and not a farthing for sense gratification. This is the Bhagavata principle.
(Bhag. 7.13.34, purp.)

Source : http://www.dandavats.com/?p=6406

1. He is known by many names, the most common ones being Vamana (the little dwarf), Trivikrama (he who has taken three step; the giant form), and Upendra (Indra’s younger brother);

2. In every planetary system the denizens worship a particular visnu-tattva as their sole Lord (Plaksadvipa, Surya-Narayana; Brahmaloka; Maha-purusa; Maharloka; Yajna-purusa, et cetera) and in the heavenly planets, the demigods worship Lord Visnu in His plenary portion: the four-armed Vamana;

3. When Indra and the demigods leave Svargaloka temporarily to battle the asuras, Vamana stays behind and protects the Heavens by flying around on the back of Garuda, and pierces demons with His trident;

4. When Vamana took His second step, He pierced a hole through the subtle coverings that surround our universe, and Ganga and Yamuna flowed into our universe through that hole that Vamana made with His toe;

5. Srila Prabhupada had said that to honor festivals such as Rama Navami and Vamana Dvadasi, the devotees could dress up and worship a small boy as the particular avatar. In Mayapur, every year on Vamana Dvadasi a young gurukuli from the Bhaktivedanta Academy is chosen to ‘be’ Vamana for the day. A foot washing ceremony is performed, followed by elaborate offerings of bhoga (he gets to eat whatever he wants!), arati, pushpanjali, and distribution of his maha-prasad.

6. Bali Maharaj is a mahajana, and represents atma-nivedanam, the act of surrendering fully to the Lord, one of the angas of bhakti.

7. Bali Maharaj also become Indra in the next manvantara;

8. Vamana did not kill Bali Maharaj, because He had promised Prahlad Maharaj (Bali Maharaj’s grandfather) as Lord Nrsimhadeva that He would not kill anyone in his family lineage, before or after his time;

9. Vamana eternally resides on His personal planet in Vaikuntha, and as the door-guard to Bali Maharaj’s kingdom in the lower planetary systems, as well.

10. Once Ravana tried to force himself into Bali Maharaj’s kingdom. Vamana kicked Ravana with his toe and sent him flying 10,000 yojanas away.

11. When Vamana pushed Bali Maharaj down to Sutalaloka, Bali Maharaj received special permission from the Lord to visit his kingdom on earth once a year, the day of Onam.

your servant,
Gauravani dasa

Courtesy : Dandavats

The TOVP is a Project intended to cultivate a genuine Vedic Culture. We have designed the TOVP to have traditional Vedic Architectural elements, especially for the top of the Temple. The architecture on the top of the Temple is the symbol of the Divine Weapon and Power of the Supreme Lord. Hence, we had to seek a well qualified company that would be able to manufacture the Chatri Kalashes and ribs, Dome Kalashes, and the Chakras for the top of our Vedic Temple.

Resulting from manufacturing difficulties, we were not able to find a local company in India to execute our order. After precise and dedicated research, one of our TOVP Engineers, Ajita Caitanya Prabhu, was able to find the right company in Moscow, Russia. This company makes roofs and domes for Catholic and Orthodox churches. After negotiations, they agreed to make the elements for all of our Kalashes and Chakras in Russia and then have them shipped to Mayapur. We signed the contract a few months ago, and the whole process will take about 10 months.

The Vedic elements of the TOVP’s Kalsahes and Chakras will be made from stainless steel structures. The Kalashes will be coated by titanium nitrate. All of the Chakras will be coated in real gold. The Moscow company has purchased all the materials and have started the manufacturing process. In the photos we can see the beginning process and samples of the effulgent titanium nitrate coverings.

Source : https://tovp.org/construction/divine-weapon-supreme-lord/#utm_source=rss&utm_medium=rss&utm_campaign=divine-weapon-supreme-lord

The Appearance of Lord Vamana

“Bali Maharaj, very intelligent personality. He was the son of Virochana, grandson of Prahlad, great grandson of Hiranyakashipu, great grand-nephew of Hiranyaksha. A very mixed up type of family heritage!”

So he performed yajna to please his guru Shukracharya, and his guru-maharaj was very pleased with him. In fact he arranged for the descendents of Bhrigu Muni to come to perform this yajna. And his disposition, his good qualities, was so pleasing to everyone that the descendents of Bhrigu showered blessings upon him, his guru Shukra showered blessings upon him. And by the performance of this particular sacrifice, performed by such great personalities, he received such blessings that he became undefeatable in his power. His body was radiating with light, with energy.

He gathered his army together and marched to Indrapur. And when Indra saw Bali Maharaj with his associates surrounding his abode, he was overcome with fear – “What can I do?” Just Bali Maharaj’s effulgence alone manifested such power that he could single-handedly destroy everyone, what to speak of his magnificent armies. So Indra approached his guru Brihaspati and asked: “What to do? I don’t see any hope of fighting against Bali Maharaj; look at his powers!” Brihaspati said: “He has pleased his guru; he has satisfied his guru and the brahmins; what to speak of the descendents of Bhrigu. Therefore time is on his side. There is no use trying to fight him: you will be crushed. The best thing to do is become invisible: evacuate. Evacuate your kingdom and hide.”

They became poverty stricken. They had nothing. They were just wandering around like fugitive, refugees; hiding from the demons. Very embarrassing situation. And there was nothing they could do. Their mother Aditi was feeling great distress to see her children in such a suffering condition. But what could she do? Her husband Kasyapa Muni was in his hermitage in the jungle performing tapasya, meditating on the Supreme Personality of Godhead; great devotee. Aditi, for a long time, many years, was suffering. She couldn’t even communicate with her children, seeing them deprived of everything. Finally after so many years of waiting Kasyapa Muni came out of his meditation. And he saw that his good wife was lamenting, so he asked her: “Is there some problem in our ashram? How is everything?” She said: “The ashram is fine but everywhere else there is problem. Our children: Indra, Varuna, Vayu; our children, they have been conquered by the demons. They are homeless, hiding like beggars, refugees. What to do? I can’t tolerate; this is causing too much pain to my heart.”

She knew her children’s shortcomings and defects; she knew the mistakes they made, but still, for a mother that is not important. “My children, I love them, I can’t tolerate to see them suffer.” She had such determination to help. So Kasyapa Muni saw his wife’s heart and told her: “The only possibility of bringing back the happiness to your children under this condition is that you must worship Lord Vasudev.” So she asked: “How this should be done?” He instructed her in the process of the Payovrata sacrifice. Payovrata sacrifice is a very, very detailed act of devotional service. A fasting, worshiping the guru, worshiping the Lord, chanting mantras, keeping very, very clean and very perfectly situated in your consciousness for twelve days. And the whole purpose of the Payovrata sacrifice is to please the Supreme Personality of Godhead.

Aditi fell at his lotus feet. She rose with folded palms. She was in so much ecstasy seeing the Lord that tears were flowing from her eyes; she was so choked up, she couldn’t even speak. But finally with great effort she offered her obeisances and her surrender to the Lord.

Lord Narayana told Aditi: “I know exactly why you have approached me. I know your problem. And yes, I will bring back the wealth of your children. I will personally do it by becoming your son. You should worship your husband. I will manifest myself within your husband’s body and if you worship your husband properly then I will enter into your womb and appear as your own son.”

The Lord disappeared, and appeared within the heart of Kasyapa Muni. Aditi served her husband with great faithfulness, chastity and devotion.

Srila Prabhupada explains: “Just like in the forest, when two pieces of wood are pushed together by the wind, fire is created. Now, fire is not wood, and fire is not wind. So how is it that wind and wood create fire? It’s another element that is caused by the interaction. So Srila Prabhupada explains: “On the transcendental platform Aditi and Kasyapa came together and from their union the Supreme Personality of Godhead manifested.” The Supreme Personality of Godhead entered into the womb of Aditi. And on this day, the dwadashi, on the month of Shravan, Supreme Personality of Godhead appeared from the womb of Aditi. Therefore, this day is known as Vijaya, the day of victory. He appeared in his four-armed form as Narayana, from Vaikuntha. They worshipped him with great love, and then right in front of their eyes that four-armed form of Narayana transformed into a beautiful, beautiful, beautiful little brahman boy. He had a golden complexion and golden hair. He was a dwarf: therefore his name – Vamanadev. When the Lord transformed into this form he wasn’t just a little baby, he was a little dwarf. Soon all the demigods and the sages and the rishis came to celebrate the incarnation of the Supreme Personality of Godhead. They gave him various gifts. He was given a deer-skin; he was given rudraksha beads. Lord Brahma gave him kamandalu, a water pot, and goddess Parvati gave him the first alms when he went out to beg. He had a little stick and an umbrella. Little Vamanadev performed the yajna.

The meeting of Vamanadev with Bali Maharaj

Bali Maharaj performed a hundred Aswamedha yajnas when he was ruling very powerfully. So little Vamanadev, just by himself, walked with his bare feet and came upon the arena of the sacrifice on the banks of Narmada River. When Bali Maharaj saw him, this little dwarf – he was so effulgent, so beautiful, he radiated such purity and compassion – Bali Maharaj’s heart filled with joy. He stood up, and all the brahmins who were performing the yajna with him, they all stood up to offer honor and welcome to Lord Vamanadev. Bali Maharaj bowed to him and with deep affection he gave him a very, very honorable seat.

He said: “You have come; you have blessed us. Such a blessing you have given by your presence! You have sanctified my life. You have sanctified the whole yajna-shala. Please take whatever charity you wish. I can give you cows, I can give you property, I can give you homes, I can give you an island; whatever your desire; jewels. Ask for anything you desire.” Vamanadev replied: “If you wish to give me something then please give me three steps of land.”

And he spoke very strongly to his disciple. He said: “Don’t give him anything. Don’t give him these three steps of land, because you don’t know: he is the friend of your enemy. He is Vishnu, the Supreme Personality of Godhead. He has come to cheat you. With his three steps of land he will cover everything you own. You will be bereft of everything. He has come to cheat you. He has come to take everything away from you.”

Bali Maharaj said: “But I have already promised. I have given him what he wants.” Shukracharya, he knew the scriptures quite thoroughly. And the nature of this world is if a scholar knows the scriptures you can take whatever you need from the scriptures to justify whatever you want to do or say. That is the problem. So Shukracharya was quoting from scriptures: “Yes, you have given your promise but there are times and circumstances where the scriptures sanction breaking your promise.” And he gave a whole list of reasons: when there is an emergency situation… And he gave all shastric evidence along with a very, very harsh prominent order: “You must break your promise and not give him anything.”

Bali Maharaj was very thoughtful. He paused and began to meditate: “There is nothing more sacred than one’s truthfulness. Even if you lose everything, if you are truthful you have something substantial; you have honor. What is the use if you have so much material opulences but you lose your honor?” In fact, it describes in this beautiful chapter that mother earth can tolerate any type of burden, but she can’t tolerate the burden of one liar that’s stepping upon her. In fact in this age of Kali it’s the last living leg of religiosity that’s wobbling but still existing – truthfulness.

Yudhisthir was an example of this. He was always truthful. Only when Krishna directly specifically told him to tell a lie… even then he hesitated.

sarva-dharmaan parityajya
maam ekam sharanam vraja

You can abandon all varieties of dharma and surrender to Krishna, but devotees can’t misuse this principle. Sometimes there is transcendental trickery in an emergency situation. An emergency situation, Prabhupada explains: If a child is sick and dying and he won’t take medicine, the mother would say: “This is a sweet, please eat it; laddu.” And the child asks if there medicine in it. The mother says: “No, it’s just laddu.” But there is medicine in it. So is she a liar? Because her purpose is selfless; there is absolutely no selfish motivation. She is simply doing it out of a crisis, emergency, to save the life of her child. Sometimes, for this reason we may have to adulterate the truth to save a person’s life.

But in this age of Kali prajalpa, gramya-katha is so prominent. We just don’t take these things seriously. jéve phele viñaya-sägore. The tongue is the most difficult of all the senses to control. The tongue can bring us back home, back to Godhead, if it vibrates the holy names, and the tongue can plumb us down to hellish conditions by speaking disrespectfully or by lying. So yes, we have to take this seriously. Prabhupada took this very seriously. Truthfulness is all important.

So a person who has actual spiritual and religious principles, he is willing to risk and sacrifice many cheap things of this temporary world to sustain the higher principle of truthfulness. And that was Bali Maharaj. His honor of being truthful was more precious than all of his kingdom, than his life itself, because mother earth can’t tolerate the burden of a liar. And he was thinking: “My guru was supposed to teach me to surrender to Vishnu. So my guru is telling me this is Vishnu and he is telling me not to surrender. Therefore, he is not bona fide guru.” So he turned to Vamanadev, and said: “Yes, I will grant your request. You may take three steps of land.” Shukrachayra was really offended. Now this is a difficult situation. Not everything is always easy in this world.

The surrender of King Bali

Trivikrame Sometimes you have no choice but to offend somebody. Yes? Can you imagine Bali Maharaj’s dilemma? He is in a predicament; he could have committed suicide. But outside of that alternative he had to either offend Vishnu by lying to him, or his guru by disobeying his instruction. Very difficult situation to be in!

His guru was outraged. Shukracharya said: “If you defy my order then I curse you ‘you will lose everything.’” Everything lost. Very upset!

Bali Maharaj was a man of exemplary integrity. Therefore he is a mahajan. To be honest, to do the right thing. Sometimes we are at risk of losing so much. But this was Bali Maharaj’s integrity. He had no fear; he was willing to lose everything. He was willing to accept any reaction to do what was right and speak what was right. This is a Vaishnava.

“Yes, take your three steps.”

Actually before this, when Vamanadev first asked for three steps, Bali Maharaj was amazed. “Why only three steps? I am the king of the universe, I can give you anything. You are only a dwarf; your three steps are so tiny.” The amount of land for three steps will hardly be one step for Bali Maharaj. “I can give you islands. I can give you tremendous wealth; I can give you much property. I can give you anything you want. Why only three steps? Ask for more.” Little Vamanadev told: “Actually you have conquered the whole world, but in your mind you are not satisfied. I have nothing. I am just a little dwarf with nothing. But I am satisfied. Happiness is within. If you are not happy in your heart, you can’t be happy if you gain the whole universe. And if you are happy within then whether you have or don’t have you will be happy. Happiness is within the heart. I already have that. I don’t need what you give me. Just give me three steps.”

“Yes, take your three steps.”

Meanwhile, Lord Brahma was worshiping his lotus foot, And Jambavan was doing pujas and circumambulating his lotus foot. It was an incredible scene. And his second step went so high that it actually reached the very end of the universe, above Brahmaloka, and his toe pierced the covering of the universe. And a drop of water from the Causal Ocean came out of that crack that he created and fell on his feet. And then that water that fell on his feet came down. And it is described in the Bhagvatam that different demigods came with their flower-airplanes with pots to get that charanamrita. And they brought it to their heavenly planets. And this was the origin of Ganga-devi.

On the Karana Ocean, the ocean in which the Lord is laying, that water entered into this universe and washed the lotus feet of Lord Vamanadev. Therefore, it is charanamrita, it is eternally sanctified and pure. Sri Chaitanya Mahaprabhu explained the power of Ganga: “Anyone who sees the Ganga, touches the water of the Ganga, tastes the water of Ganga, bathes in the water of the Ganga, or even if someone is touched by breeze that has come off the Ganga, those persons would become purified of sins and in due course of time love of Krishna will awaken in that person’s heart.” King Bhagirath, by his tremendous determination, I believe 60,000 years of tapasya he performed to bring Ganga-mata from the heavenly worlds to Gangotri in the Himalayas. And thus she flows to sanctify the earth planet.

So he already covered the entire universe with two steps. But Bali Maharaj promised him three steps. Bali Maharaj was watching this whole thing in ecstasy. He was just in bliss. Because he understood, he understood the substance of the integrity of his grandfather, Prahlad Maharaj, and he was following in the footsteps of Prahlad. So at that point Garuda, understanding that Bali Maharaj was a liar, he was not keeping his promise… He promised three steps of land; two steps have already been taken. What he has? He has nothing else to give. Just imagine Bali Maharaj’s predicament. Just to be truthful he accepted the curse of Shukrachayra, he accepted the risk of losing everything just to maintain being truthful, and after all that the Lord made him so that he couldn’t be truthful. When Krishna wants to humble someone, he is thorough, totally thorough. yasyaaham anugrhanaami harishye tad-dhanam shanai.

Yes, in the name of being truthful a devotee is willing to risk everything. But in the end he risked everything, he lost everything and the Lord made him all to be liar, because he couldn’t fulfill his promise of three steps. Therefore, Garuda tied him up with a serpentine rope, like a prisoner. When this happened the soldiers of Bali’s armies, they were outraged. They were really, really outraged. “Just see what Vishnu is doing. He is taking everything away.” If they take it away, they take it away from us. Don’t think that they were selflessly serving Bali Maharaj. Whatever Bali had is they had, whatever he didn’t have what was they lose. So the demons, they were mobilizing armies to attack Vamanadev. And Bali Maharaj said: “No, no, don’t attack. Don’t harm him.” But by that time they saw that he was powerless. Who was he? He was wrapped around with ropes. So they attacked Vishnu. And Vishnu, just his associates defeated all of the asuras. They just scattered in all directions and ran away.

And now Bali Maharaj is being treated as a criminal, made into a prisoner. And he is brought bound with ropes before Vamanadev who now has taken his original form as a dwarf. And when he was in that predicament, when he was in that situation, Vamanadev told him: “You have promised me three steps. Where should I put my third?” Bali Maharaj, this was a very suspenseful situation, please try to be there. What a suspenseful situation this is! He is tied up; he is a prisoner. Everyone is around; they are watching what will he do. Bali Maharaj, he was in bliss. Totally humiliated in front of everybody; his wife, Vindyavali. Usually men don’t like to be humiliated in front of their wife. I am a sannyasi, but this is what I have seen. This is very unbearable for a husband to be outdone or humiliated before the wife. And his wife was watching. And all of his armies and all of his relatives and everybody around is seeing how Bali, the great king of the universe, has become an insignificant beggar, imprisoned; nothing left.

With tears of love in his eyes, Bali Maharaj spoke, he said: “My Lord, you have already taken everything. You have taken all my land, all my property, all my wealth, all my influence and prestige.” He totally took his prestige away. He said: “You have taken everything. There is only one thing left I have: my life, my body and my life.” And Prabhupada explains in this regard that how it was his life that possessed all these other things. His life is actually more valuable than everything else. So the greatest gift: giving the Lord all the planets that I control, all the gold and jewels and all the money and all the prestige and all my followers, giving them all – that is a small thing. But real offering is to give my life – my body, mind, and words.

Prahlad Maharaj was so happy. He appeared and was praising the good qualities of the Supreme Personality of Godhead who is so merciful that he took everything away. Prahlad’s prayers are very important. He is praising: “The Lord is the most merciful, the most attractive, the ultimate friend of everyone, because he has taken everything away

How Bali Maharaj became a Mahajan

Bali Maharaj was thinking: “Actually the demigods think that the Lord is merciful to them. Not at all, the Lord is most merciful to the demons.” This was Bali Maharaj’s psychology – “The Lord is most merciful to us – demons.”

Do you understand this? Would you like to hear the psychology of Bali Maharaj? Because the demigods, the Lord protects them and gives them their abodes and protects their abodes and all their opulence, and they get caught up in all the sense gratification and caught up in all this false prestige. And the Lord just keeps giving it to them and giving it to them and protecting them. And even when the demons come and try to take it away, eventually the Lord gives it back to the demigods. So by giving them all these material things, the Lord is not really very merciful to them. But he is merciful to the demons because he takes everything away from us. He takes everything away from us – that is his mercy. He actually favors the demons.

tat te ’nukampaam susamiikshamaano bhunjaana evaatma-krtam vipaakam.

“Prabhupada quotes in this regard that when one is put into very, very difficult circumstance, a devotee is grateful. A devotee, even when the Lord is taking everything away, even when the Lord puts you in the terribly painful condition, that devotee, with folded palms, will thank God: “This is your mercy; this is your kindness. I don’t deserve your kindness. I surrender to you.” To that person alone is liberation a rightful claim. Bali Maharaj manifested this principle. He personified this virtue.”- Radhanath Swami

Bali Maharaj surrendered his life to the Lord. His own wife Vindyavali was praising his good qualities. Prahlad was praising like anything the good qualities and the good fortune of Bali Maharaj for surrendering and losing everything for the Lord. Bali Maharaj meditated on Prahlad. That was how he got his courage to surrender everything. He meditated on his grandfather, Prahlad, and he followed in his footsteps. mahaajano yena gatah sa panthaah.

Vamanadev Accepts the Role of Door-Keeper for Bali Maharaj

Bali Maharaj followed in the footsteps of Prahlad. He was determined to not deter from the integrity of his honesty, his truthfulness and his promise to the Lord.

So Lord Vamanadev was so happy. He was so happy by Bali Maharaj’s unconditional, unmotivated surrender. He was not hoping or expecting anything in return. He gave his everything. Atma-nivedanam. He surrendered everything unconditionally. But the Lord, he reciprocates with our surrender.

ye yathaa maam prapadyante
taams tathaiva bhajaamy aham
[BG 4.11]

Therefore the lord gave Bali Maharaj a planet to rule over, Sutala, because he had nothing else. And Prahlad Maharaj wanted to be with him. He said: “I will also go to Sutala to live with my grandson.” Prahlad was so happy. He was so happy; he was so proud. How many grandfathers are proud of their son when they surrendered everything? Prahlad. And Vamanadev was so grateful. Vamanadev, by his own sweet will, accepted the role of the door-keeper for Bali Maharaj. Now that’s a very menial service. Is it not? A doorman, guarding the door for Bali Maharaj! Why did he accept that humble service?

“That same Lord who just manifested Upendra form, Trivikrama form, the Supreme Lord of all lords who with three steps covered the universe and conquered Bali, accepted the very humble position of the door keeper for Bali because he couldn’t give up the association of this devotee. He wanted to always give satisfaction to Bali Maharaj.”- Radhanath Swami

man-manaa bhava mad-bhakto
mad-yaaji maam namaskuru
maam evaishyasi satyam te
pratijaane priyo ‘si me
[BG 18.65]

“Always think of me, become my devotee, worship me and offer your homage unto me. In this way you will come to me without fail. This is my promise my dear friend.”

Vamanadev was always there in the vision of Bali Maharaj. So he could always remember him with love.

“There are many glorious lessons to be learned by this story. But ultimately like so many other lilas of the Lord, the Lord really descends to this world to glorify his devotee. Narasingha dev appeared in this world to give glory to Prahlad. Krishna appeared in this world to give glory to the Vrajavasis, to the Yadus. And Vamanadev, in his own inconceivable extra-ordinary way, came to glorify Bali Maharaj forever-more as the personified example of one who attains the ultimate perfection of pure love of God by surrendering everything.”

Source : http://www.dandavats.com/?p=20045

After the disappearance of Shri Rupa and Shri Sanatana Goswamis, Shri Jiva Goswami became the Gaudiya Sampradayacharya to guide all Vaishnavas in Navadwipa, Vrindavana, Jagannatha Puri.

Although he was the undisputed leader, he always acted as a humble servant of all the jivas. Whenever Bengali Vaishnavas visited Vrindavana he would lovingly receive them, arrange for Prasadam and comfortable rooms, an even guide them on Vraja mandala parikrama.

Source : http://www.ramaiswami.com/jiva-goswami/

Sri Godrumacandra-bhajanopadesha
Instructions to worship the Moon of Godruma
by Srila Bhaktivinode Thakura

These beautiful verses were published posthumously for the first time in 1950 in Gaudiya magazine, 18.47-8 (pp. 757-8) This edition of Gaudiya magazine is part of the BRC library collection. We offer this to the devotees and readers today in honor of his divine appearance.

yadi te hari-pada-saroja-sudha-
rasa-pana-param hridayam satatam
parihritya griham kali-bhava-mayam
bhaja godruma-kanana-kuïja-vidhum

1 If your heart wishes to always drink the nectar of Hari’s lotus feet, then abandon your home which is filled with the spirit of Kali and worship the moon of Godruma’s forest bowers.

dhana-yauvana-jivana-rajya-sukham
Nahi nityam anukshana-nasha-param
tyaja gramya-katha-sakalam viphalam
bhaja godruma-kanana-kuïja-vidhum

2 All your joys from wealth, youth, life and power are all temporary and susceptible to destruction at any moment. Give up all your useless mundane discourses and worship the moon of Godruma’s forest bowers.

ramani-jana-sanga-sukham ca sakhe
carame bhayadam purushartha-haram
hari-nama-sudha-rasa-matta-matir
bhaja godruma-kanana-kuïja-vidhum

3 O friend! The joys of intercourse with beautiful women are ultimately a source of fear, for they prevent the achievement of life’s goals. Become intoxicated with the nectar of the Holy Names and worship the moon of Godruma’s forest bowers.

jada-kavya-raso nahi kavya-rasah
kali-pavana-gaura-raso hi rasah
alam any-kathady-anushilanaya
bhaja godruma-kanana-kuïja-vidhum

4 The relishing of poetic sentiments is not the sacred rapture of devotional poetry. Real sacred rapture is found in the sentiments connected to the purifier of the age of Kali, Gaura. Give up the study of all other subjects and worship the moon of Godruma’s forest bowers.

vrishabhanu-sutanvita-vama-tanum
yamuna-tata-nagara-nanda-sutam
murali-kala-gita-vinoda-param
bhaja godruma-kanana-kuïja-vidhum

5 Worship the moon of Godruma’s forest bowers, the son of Nanda, the playboy who sports on the Yamuna’s banks with the daughter of Vrishabhanu at his left side, joyfully playing wonderful songs on his flute.

hari-kirtana-madhyagatam svajanaih
pariveshtita-jambunadabha-harim
nija-gauda-janaika-kripa-jaladhim
bhaja godruma-kanana-kuïja-vidhum

6 Worship the moon of Godruma’s forest bowers, the ocean of mercy for his own associates from the land of Gauda, whose effulgent form, surrounded by these associates as he dances in the midst of the kirtan, has been stolen from refined gold.

giriraja-suta-parivita-griham
nava-khanda-patim yati-citta-haram
sura-sangha-nutam priyaya sahitam
bhaja godruma-kanana-ku-vidhum

7 Worship the moon of Godruma’s forest bowers, whose house is surrounded by the daughters of the king of mountains, who is the Lord of the abode of nine islands, who steals the minds of the sannyasis and who, in the company of his beloved, is praised by the heavenly hosts.

kali-kukkura-mudgara-bhava-dharam
hari-nama-mahaushadha-dana-param
patitarta-dayardra-sumurti-dharam
bhaja godruma-kanana-ku-vidhum

8 Worship the moon of Godruma’s forest bowers, who has taken the mood of the hammer-wielding chastiser of the Kali-dog, who brings the gift of the Holy Name medicine, and whose form is soaked in tearful compassion for the fallen.

ripu-bandhava-bheda-vihina-daya
yad abhikshnam udeti mukhabja-tatau
tam akrishnam iha vraja-raja-sutam
bhaja godruma-kanana-ku-vidhum

9 His mercy makes no distinction between friend and foe. Though his bodily hue is not black, he is the son of the King of Vraja. Worship the moon of Godruma’s forest bowers.

iha copanishat-parigita-vibhur
dvija-raja-sutah puratabha-harih
nija-dhamani khelati bandhu-yuto
bhaja godruma-kanana-ku-vidhum

10 Worship the moon of Godruma’s forest bowers–he whose glories are sung in the Upanishads and is now a son of the best of Brahmins with a golden bodily hue, playing in his own dham with his eternal associates.

avatar-varam paripurna-phalam
para-tattvam ihatma-vilasa-mayam
vraja-dhama-rasambudhi-gupta-rasam
bhaja godruma-kanana-ku-vidhum

11 Worship the moon of Godruma’s forest bowers, who is the best of the incarnations of the Supreme, who brings the ultimate fruit of spiritual life, who is the Supreme Truth come into this world out of his own pleasure and who relish a taste hidden in the ocean of rapture that is Vraja Dhama.

shruti-varna-dhanadi na yasya kripa-
janane balavad-bhajanena vina
tam ahaituka-bhava-patha hi sakhe
bhaja godruma-kanana-ku-vidhum

12 Learning or high birth are useless in bringing about his mercy without intense bhajana. O friend, worship the moon of Godruma’s forest bowers without any desire for any fruits.

api nakra-gatau hrada-madhya-gatam
kam amocayad arta-janam tam ajam
avicintya-balam shiva-kalpa-tarum
bhaja godruma-kanana-ku-vidhum

13 This same Lord also once liberated a distressed demigod from a crocodile body within the lake known as Goradaha. He is the unborn one, possessing inconceivable power, and is truly a desire tree of pure auspiciousness. Just worship the beautiful Moon of Godruma’s forest bowers. [FN: This incident is recounted in Jagadananda’s Prema-vilasa, chapter 15.]

surabhindra-tapah-paritushta-mano
vara-varna-dharo harir avirabhut
tam ajasra-sukham muni-dhairya-haram
bhaja godruma-kanana-ku-vidhum

14 When his mind was pleased by the austerities of Indra and Surabhi, he appeared in a golden form before them. Worship the moon of Godruma’s forest bowers, who brings unlimited pleasure and who disturbs the calm minds of the silent sages. [This incident is described in Bhaktivinoda’s Nabadwip-dhama-mah’ya.]

abhilasha-cayam tad abheda-dhiyam
ashubham ca shubham ca tyaja sarvam idam
anukulataya priya-sevanaya
bhaja godruma-kanana-ku-vidhum

15 Give up all your desires for sense enjoyment. Give up the idea that you are identical with the Lord. Abandon both auspicious and inauspicious works. Only worship the moon of Godruma’s forest bowers with acts compatible with his pleasure and by serving those dear to him.

hari-sevaka-sevana-dharma-paro
hari-nama-rasamrita-pana-ratah
nati-dainya-daya-paramana-yuto
bhaja godruma-kanana-ku-vidhum

16 Become fixed in the religion of serving the servants of Hari. Be fixed in drinking the nectar of the Holy Names. Always be fixed in respect, humility and compassion. Worship the moon of Godruma’s forest bowers.

vada yadava madhava krishna hare
vada rama janardana keshava he
vrishabhanu-suta-priyanatha sada
bhaja godruma-kanana-ku-vidhum

17 Sing the names of Yadava, Madhava, Krishna and Hari. Sing the names of Rama, Janardana and Keshava. Always sing the name of the dearest lord of the daughter of Vrishabhanu. Worship the moon of Godruma’s forest bowers.

vada yamuna-tira-vanadri-pate
vada gokula-kanana-pu-rave
vada rasa-rasayana gaura-hare
bhaja godruma-kanana-ku-vidhum

18 Sing the name of the Lord of the forests by the Yamuna banks. Sing the name of the sun which lights up the gardens of Gokula. Sing the name of Gaurahari, the alchemist of sacred rapture. Worship the moon of Godruma’s forest bowers.

cala gaura-vanam nava-khandamayam
patha gauraharesh caritani muda
lutha gaura-padankita-ganga-tatam
bhaja godruma-kanana-ku-vidhum

19 Go live in Gauranga’s forest with its nine divisions. Study the lives of Gaurahari. Roll about in the dust by the banks of the Ganges marked with Gauranga’s footprints. And worship the moon of Godruma’s forest bowers.

smara gaura-gadadhara-keli-kalam
bhava gaura-gadadhara-paksha-carah
shrnu gaura-gadadhara-caru-katham
bhaja godruma-kanana-ku-vidhum

20 Remember always the enchanting pastimes of Gaura-Gadadhara. Become a follower of Gaura-Gadadhara. Always listen to the enchanting topics of Gaura-Gadadhara. Worship the moon of Godruma’s forest bowers.
– translation by Srila Bhakti Ballabh Tirtha Goswami Maharaj

Courtesy : Dandavats