Hare Krishna, so I’m very blessed today be sitting in this huge asana, actually I’m not qualified to do this. There is something that is called seva, by reading Srimad Bhagavatam it will purify you as well as purifies me as well. I see may senior Prabhupada disciples, sanyasis and senior matajis as well and gurus also. I’ll tell you, I’m not, my first language is French, I’m coming from Ivory Coast, Cote d’Ivoire, so French is my first language, and I’m trying to speak English. So you can bear with the accent, sometimes I say something I don’t mean, because of the accent. So please forgive and forget me, Hare Krishna

Reading from Srimad Bhagavtam 7th Canto 2nd chapter verse 22

TEXT 22

nitya ātmāvyayaḥ śuddhaḥ

sarvagaḥ sarva-vit paraḥ

dhatte ’sāv ātmano liṅgaṁ

māyayā visṛjan guṇān

TRANSLATION

The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds. He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.

PURPORT

Hiraṇyakaśipu very intelligently described the position of the soul. The soul is never the body, but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof. This is also described by Kṛṣṇa in Bhagavad-gītā (13.22). Kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni janmasu: the living entity is born in different families or species of life because of being infected by the modes of material nature. When conditioned by material nature, the living entity must accept a certain type of body, which is offered by nature under the direction of the Supreme Lord.

īśvaraḥ sarva–bhūtānāṁ
hṛd–deśe ’rjuna tiṣṭhati
bhrāmayan sarva–bhūtāni
yantrārū

hāni māyayā

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61) The body is just like a machine, and according to the living entity’s karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (māmeva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.

LECTURE

Hare Krishna, so as we are reading the activities, message from Hiranyakashipu. When I read again the translation it is just like Krishna speaking to Arjuna in BG chapter 2 text 13

” dehino ‘smin yatha dehe”

So here the person speaking is a demon, demon. So can we allow demon also to come and sit here? Hiranyakashipu, Kamsa Ravana, Bakashur etc., do we invite all of them to sit here? Because they all say the same thing? What is the difference? It is not different. Soul doesn’t die, soul leaves the body after the death, even the demon knows, there is material world and spiritual world, demon knows.

S0 if you see Hiranyakashipu in his past life, yesterday he was saying this is a lila, the four Kumaras went to vaikunta, and they were naked, they were so small boys. So Jay and Vijay, the door keepers could not recognise their spiritual potency, and they said you boys are not qualified to be here. So this led to the curse. When they were cursed, they were asked do you want to come to material world 10 times as devotee or 3 times as demons. Then they made choice because to stay too long in material world is dangerous. If you see Hiranyakashipu like that then we see, what the danger of being a demon is. This is devotee and demon but it is a lila. If you go to Bhagavad Gita a whole chapter is there “Demoniac nature and Devine nature” there is no lila. In 10th chapter the qualities of demon, it is described there, there is no lila.

So here, Hiranyakashipu is very worried about the death of his brother who is also a demon. What is the difference between Hiranyakashipu and the devotees of Krishna speaking this knowledge and the demon speaking this knowledge? Because Hiranyakashipu after speaking so nicely he arranged so many ways to kill his own son. So when Krishna was speaking this knowledge to Arjuna, Arjuna was very high devotee he didn’t even want to kill. Krishna asks him to kill, because he is in the mode of goodness he refuse to kill. But here Hiranyakashipu is speaking so nicely, that we all know the story how it is stopped, the whole universe. How he tried many ways to kill his son. In Bhagavad Gita 7th chapter 15th verse it is said

na māṁ duṣkṛtino mū

hāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

There it is described four types of miscreants duṣkṛtino, there are also people who also have knowledge narodhama, māyayāpahṛta-jñānā, asura, etc. Māyayāpahṛta, means those who’s knowledge has been stolen by the material energy, “māyayāpahṛta-jñāna”, their knowledge is stolen. They know many things they can’t apply, so we have many people like that. So demon doesn’t necessarily mean those who have red eyes, horns, who live in the forest, emit some fire. No, demons can also have tie, suit case, body guards, Prime ministers, sorry head of states, governors, many many politicians in this world, they are big men, so called big men in this world, but they are demoniac. Just like Hiranyakashipu also is a demon.

There is already one book of my friend nice book about Ramayana. When Kumbakarma went to Brahma to pray, he also prayed like Hiranyakashipu, they want to live for ever, for eternity. It is not possible. So he prayed to Lord Brahma, I want this and that, but Brahma couldn’t say that what you are asking is not possible. Eventually, when Brahma understood that this demon is going to misuse his power, he called Saraswati. She came to sit on the tongue of Kumbakarna, so he was thinking he prayed for. So Kumbakarna prayed for three things while Saraswati was sitting on his tongue.

He instead of asking for nitya, nitya-tvam, eternity, living for ever he asked for Nidra, Nidra-tvam. Nidra means to sleep, very long deep sleep instead of nityatvam he asked for nidra-tvam. Then Brahma said Ok, no problem, Thathastu.

Instead of saying actually for “Indra Asana”, I want the seat of Indra, he asked for “Nidra Asana”, I want a very good bed to sleep. Just like Hiranyakashipu, Kashipu means soft bed, soft and nice bed.

And again instead of asking for Nidhya-vatam, which means annihilation of demons, he asked for Nidravatam, deep sleep.

He basically ask for sleep only, because these things apply here “māyayāpahṛta-jñānā”. Maya knows that this guy is going to misuse his power so he was strict. Kumbakarna sleeps for six months, very long time and for six months. No Mangala Arati, no parikrama, nothing for six months. Six months is a long time. So these things there is difference between demons and devotees.

So the philosophers in this world are like Hirnayaksha, Ravana, Kamsa, Hiranyakashipu, they want to kill God physically, now we don’t see them but actually they are there. Srila Prabhupada said this material world is the place to forget Krishan. That the structure of this place made is such a way we make sure we forget Krishna. That is the material energy or Kali, Kali means to forget Krishna. Those scientist. I’m not saying scientists are unnecessary. But ordinary scientist there in purport independence was there, independence means to remove God and put ourselves. That is living without God, without scriptures. Now a days we have this machine, remote control. You sit in your chair with your remote you control TV, fridge, control Air conditioner, control gas cooking and everything. So we can take that we can live without God.

I was listening to the guru of gurukula, Bhakti Vidhyapurna Maharaj class. He was saying that the word “modern”- the meaning of the word modern society. Modern means, not natural, modern means artificial, modern means something we are creating instead of depending on the Lord. Instead of depending on the law of material energy we are putting aside and create our own way of living. This is the result we are living in here.

So the Jnana we have different type of Yoga system. Jnana, karma, ashtanga Yoga and Bhakti yoga. Jnana, everybody have jnana. That everyone have this knowledge. That is why Hiranyakashipu had this knowledge. Ashtanga yogi also they have knowledge. But their conclusion, they sometimes say “hand justifies the means”. You have knowledge, fine that is ok, but what is the source of the knowledge and what is the objective, what you want to achieve with the knowledge and, what is the source of knowledge it is very important.

In Isopanishad it is called nescience, it is vidhya and avidhya. Prabhupada described nescience, the ignorance, as a cobra having a crown on his head and it is shining and beautiful. But what is the business of the cobra? It bites, and if cobra bites you die. So cobra also look like a king, looks like a pandit to give knowledge, but if we approach him it is death.

So we are. So many people are having knowledge but this knowledge is to push us far away, far away and far away from the Supreme Lord. Now we are like a swan without feather and so material energy is. We are exploiting the material energy. What is the diff between Hiranyakashipu and this material advancement? Now we are flying in the skies, but in the nutshell we pushed the earth planet down, down and down. Want to destroy the earth. What we are doing now is exploiting material energy digging oil from the deep earth and put it in the car, what do you call it is a great pollution. We dig ourselves put petrol in a vehicle and move. All we want now is to move fast. But moving fast doesn’t mean we know where we are going. Just move smoothly and gradually, no. But where you are going, we only know that we are going fast but not know where we are going.

Now the scientist, material scientist and the philosophers, what they know is that it will lead us to recall death. And there are different different levels of consciousness, we have 1st level depending on which level you are. Anyone who situated in Anna-maya, the basic need of them is just eating, mating, sleeping and defending. That person also has knowledge but his knowledge is only based on eating, mating, sleeping and defending. They also have knowledge but he make sure that he gets food, proper food, nice sleep, nice defence and nice mating. All his knowledge will be at the level of this platform and cannot go beyond this platform, cannot go beyond. That is the limit. Then it is prana-maya at least prana-maya is bigger to anna-maya, that we are not the body we are spirit soul. The level of intelligence and mind is higher but we will remain material. So after that material level then we go to level of Jnana-maya. Jnana-maya is ok but with jnana we are progressing with our Jnana. Hiranyakashipu has jnana. Though with the jnana we know karma, reconnection etc. so many things we know. But the knowledge also will remain at the level of material. Then again another level of Vignana, is to apply the knowledge. Because these four levels are not in touch with Krishna these four types of knowledge remain material. Then the last thing is annanda-maya, where we have to be ananda-maya means we are now connected to the Supreme Lord that is bhakti yoga.

Hata-yoga is beginning. Sometimes in the west, everywhere actually people are thinking Hare Krishna people, we are not doing yoga. Even I, our understanding about yoga, yoga means sit down quietly and mediate like “Oum Oum” like that. When we come to Krishna Consciousness we call it bhakti yoga we can see that from morning to evening there is noise, mangala arati there is noise, nrsimha arati we make noise, tulasi arati noise, guru Pooja there is noise, kirtan everywhere in Mayapur compound, kartal, mrindanga noise everywhere. Thus people, they don’t see us as serious yogis. Also when people see our way of life, very opulence we eat so many things so many things subji, rice, dhal, so many things, sweet rice etc. But yogi is supposed to fast, yogi is supposed to be very sane like that. But why ISKCON devotees, yes they are devotees but why they are chanting in the streets, they are supposed to stay in ashram and reading, reading Srila Prabhupada books. Why they are chanting?

The difference is the Jnanis, the yogi is trying to acquire some power, the Jnani is trying to get some knowledge, see Yogis and jnanis do like that but Bhakti Yogi, devotee or bhakta he is different. How they see the deity of the Lord, it is very very sublime. Jnanis and yogis, they don’t know Krishna, so it is for them to sit down and mediate. The gopis used to see Krishna as beauty that is why they curse Brahma why Brahma created these types of eyes, these eyes always blinking all the time, our eyes are also small when we blink one second we don’t see Krishna. So, Brahma is not a good creator. Yogis and Jnanis, because they don’t know what is worshipping, so they think light is all in all. They think sun is all in all, they think material energy all in all, but actually there is something beyond that. In West there is a preaching, the preaching there is bit difficult in there we have traditional religion, we have Christians, Muslims, Buddhist, Ekanka etc. all of them target to reach the lights. The light is the last limit for them. There is a book, “The sound and the light of God”. With intelligence and common sense one may ask there are three things, the light, the sound & the God. So the light and the Sound of who? God. Why wasting our time in sound and light only and forgetting who is possessing this light and sound? So this is māyayāpahṛta-jñānā, with that knowledge they can speak thousands of philosophy, big big conferences but they will never think, hey! Wait a minute the sound and the light of God, yes but who is God? They don’t, its Maya, māyayāpahṛta-jñānā, knowledge has been stolen.

There is also another book called “Flute of God” who is playing the flute? Krishna is the playing the flute. So we have two schools of knowledge, personalism and impersonalism. The impersonlist one who meditate there is a point there, it is a point called aham. Aham, ie. The self is the same as the Supreme Lord, they don’t know the difference between paramattama and atma. At the level of ashtanga yoga they want to develop mystical siddhis, anything you think manifest. That’s why Hiranyakashipu and his colleagues think they are God. Because if I think this Kartal should move up, then while looking at it and rather thinking automatically it’s going up, it’s like high level of remote control. They think by mistake they are God. I think I want to be in Calcutta and the next moment I’m there? No, so that’s illusion, they think, why not. I think I’m God why not I become God? But God is not searching. By practicing Krishna Consciousness we know that we are not the targets. The targets for the yogis and jnanis is to attain sense control and is to attend salvation etc. But Krishna Consciousness, bhakti yoga, is so special that, we don’t need to be free before practicing Krishna Consciousness.

In Bhagavad Gita 7th Chapter verse 28, it is mentioned that, those whose sins have finished in the past and in the present they can worship me forever that is, dṛḍha-vratāḥ ie., in firm determination. Those whose sins in the past finished and his present sins also finished. To start Krishna Consciousness and in Bhakti Yoga, we need to be at a certain level, that to stop sin is the target, the objective for certain people. To start Krishna Consciousness we have to begin from that level. So what people call lights, we call it brahma-jyoti, the external energy of Supreme Lord. Krishna Consciousness is very very interesting that being a devotee we consider the four type of liberation are already applied.

We are living in the same Salokya mukti, living in the same place of Krishna, we are living in the same dham of Krishna, what Krishna is we are also it. We dress Krishna with dhoti and tilak and we are also dressing like that tilak. Radharani wears saree, matajis also wear saree, the same. Same platform of Krishna that Jnana Ashtanga and all other types of yoga are struggling with the material energy. So Hiranyakashipu is here, speaking philosophy but that application of philosophy is very very difficult.

Also in ISKCON, to conclude we have three levels of knowledge. There are three stages. Frist stage is we all come to Krishna Consciousness, we get the books Bhagavad Gita, Srimad Bhagavatam, Chaitanya Caritamrita etc. We come to classes and hear Guru speaking, this is acquiring knowledge – Sambandha Jnana, and we are listening to get the knowledge. There is another level that is Abhidaya, application. In the beginning we are many, when we get to apply the number of devotees reduce because to apply means it takes time. We need to stop certain things and concentrate yourself on application. Then when we apply the knowledge then eventually, it transforms. That’s why Chaitanya Mahaprabhu, asked his disciples Santana Goswami and Rupa Goswami, you go to Vrindavan, no need to write books, no no no you go to Vrindavan by living there, people by seeing your activities, your behaviour then they come and also follow.

One thing is to speak the philosophy and another thing is to apply it and another thing also is to manifest what we read and what we have been applying in our life. Of course Hiranyakashipu just is in the first level, Sambanda, he knows but he doesn’t apply. So he cannot manifest in his life.

So after giving this philosophy, he tried to kill his own son. So we have to really meditate on Krishna, Krishna Consciousness is very, actually Krishna Consciousness is not that easy, sometimes in other organisation the book like Bhagavad Gita, you cannot see it, its somewhere, you need to be above certain degrees above before to see. Sometimes when they see we got Bhagavad Gita they see what is this? In ISKCON, all the doors are widely open, there is no secret apparently. Generally when something seems to be disclosed it is also then it is secret. Then we have to penetrate there the esoterism of Krishna Consciousness. There is external Krishna Consciousness, kirtan everything we are doing and then individually we have to predict because mystic is in Bhakti Yoga and Jnana also is in Bhakti Yoga.

To hear the flute of Krishna you don’t need these ordinary ears, to see Krishna you don’t need these ordinary eyes, you need to reach certain platform, not material platform. So we also we have yoga and other mystic power is there but we don’t display these one. Our business is to draw ourselves to Krishna. There are other yoga they try to exploit the material energy so to conclude we also say that knowledge is not all in all, like a knife. The knife depends on how you use. Yesterday we had a program vyasa puja for Guru Maharaj and everybody was waiting for last part of festival, sharing a cake. How do you share a cake? We share the cake with a knife, we cut the same cake. But when you meet somewhere somebody is there and you remove the knife out and say give me your mobile phone and all the money. Same knife but two purpose. The knowledge also, what do you want to do with this? Hiranyakashipu, he knows everything, he knows the spiritual world. But he cannot go there. He is not qualified to go there. So we are concluding here saying thank you to everyone for listening. I wish I tried to say something as I told you my accent is not very clear. Please forgive me. Any comment or any questions? Thank you.

Source: http://m.dandavats.com/?p=19916

By Giriraj Swami

March 6, 1999 Sri Sri Panca-tattva Temple Laguna Beach, California

Sri Caitanya Mahaprabhu appeared on the full-moon day of the month of Phalguna in Sri Navadvipa-dhama in western Bengal. He manifested His pastimes on earth for forty-eight years. For the first twenty-four years, in Navadvipa, He played the role of a child, then of a youth, and then of a married man; for the next six years He traveled throughout India and preached; and for the final eighteen years He resided in Jagannatha Puri. Every year at the time of caturmasya, the four months of the rainy season, devotees from Bengal used to come to Puri to associate personally with the Lord and to observe the Ratha-yatra ceremony. And the Lord would always reciprocate with the devotees who came to meet Him.

For three years two devotees named Ramananda Vasu and Satyaraja Khan submitted a question at the lotus feet of Sri Caitanya Mahaprabhu, and each year Sri Caitanya Mahaprabhu gave the same reply. The question was “What is our duty, and what is the method of spiritual advancement for ordinary people like us?” And each year Lord Caitanya gave the same answer: “Continuously chant the holy names of Krsna and serve the devotees of Krsna.”

Then Satyaraja would ask, “Who is a devotee of Krsna, and how do we recognize him?” Each year Lord Caitanya gave a slightly different answer. The first year He replied, “One who chants the holy name of Krsna once is a devotee.” The next year He responded, “One who continuously chants the holy name of Krsna is a devotee.” And the year after, He said, “One whose mere presence inspires others to chant is a devotee.”

Srila Prabhupada explains that each year, Lord Caitanya described a devotee on a more advanced platform of Krsna consciousness. The first year Lord Caitanya described the neophyte devotee who is just beginning to chant the holy name. The next year He described the advanced devotee who is accustomed to chanting the holy name and takes pleasure in it. And the year after that He described the perfect devotee whose mere presence inspires others to chant.

So, we will begin with the questions and answers from the first year.

Sri Caitanya-caritamrta, Madhya-lila, Chapter 15:

TEXT 103

Satyaraja Khan said, “My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders.”

COMMENT by Giriraj Swami:

Of course, Satyaraja Khan and Ramananda Vasu were actually great devotees of Lord Caitanya. We should not misunderstand that because they presented themselves in such a humble way they were actually materialistic persons. Rather, when one approaches the spiritual master or the superior authority, he or she must do so in all humility.

TEXTS 104-105

Sri Caitanya Mahaprabhu replied, “Without cessation continue chanting the holy name of Lord Krsna. Whenever possible, serve Him and His devotees, the Vaisnavas.”

Upon hearing this, Satyaraja said, “How can I recognize a Vaisnava? Please let me know what a Vaisnava is. What are his common symptoms?”

TEXT 106

Sri Caitanya Mahaprabhu replied, “Whoever chants the holy name of Krsna just once is worshipable and is the topmost human being.”

PURPORT by Srila Prabhupada

Srila Bhaktisiddhanta Sarasvati Thakura says that a person who simply chants the holy name of Krsna once becomes perfect and should be regarded as a Vaisnava. This is confirmed by Srila Rupa Gosvami in his Upadesamrta (5): krsneti yasya giri tam manasadriyeta. With such faith in the holy name one may begin a life of Krsna consciousness. But an ordinary person cannot chant the holy name of Krsna with such faith. One should accept the holy name of Krsna to be identical with the Supreme Personality of Godhead, Transcendence Himself. As the Padma Purana states, “The holy name of Krsna is identical with Krsna and is like a cintamani gem, a touchstone. That name is Krsna personified in sound and is therefore perfectly transcendental and eternally liberated from material contamination.” Thus one should understand that the name “Krsna” and Krsna Himself are identical. Having such faith, one must continue to chant the holy name. When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service–especially in Deity worship–and follows the order of a bona fide spiritual master, he is a pure devotee. Anyone can take advantage of hearing about Krsna consciousness from such a devotee and thus gradually become purified. In other words, any devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaisnavas.

One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. This is stated in Srimad-Bhagavatam (11.2.47):

arcayam eva haraye pujam yah sraddhayehate na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah

Yet even by associating with such a neophyte devotee, one can become a devotee also. When Lord Caitanya was teaching Sanatana Gosvami, He said:

sraddhavan jana haya bhakti-adhikari ‘uttama’, ‘madhyama’, ‘kanistha’–sraddha-anusari

yahara komala-sraddha, se ‘kanistha’ jana krame krame tenho bhakta ha-ibe ‘uttama’

rati-prema-taratamye bhakta–tara-tama

“A person who has attained firm faith is a real candidate for advancing in Krsna consciousness. According to the faith, there are first-class, second-class, and neophyte devotees. One who has preliminary faith is called a kanistha-adhikari, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. Therefore it is on the basis of faith and attachment to Krsna that one can judge who is a madhyama-adhikari or an uttama-adhikari.” (Cc Madhya 22.64, 69, 71)

It is thus concluded that even a neophyte devotee is superior to the karmis and jnanis because he has full faith in chanting the holy name of the Lord. A karmi or a jnani, regardless of his greatness, has no faith in Lord Visnu, His holy name, or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.

LECTURE by Giriraj Swami

Here Lord Caitanya gives His basic instruction to all devotees: “Chant the holy names of Krsna and serve the devotees of Krsna.” Lord Caitanya said that one who chants the holy name of Krsna even once is worshipable and is the topmost human being. In his purport, Srila Prabhupada quotes Srila Bhaktisiddhanta Sarasvati that one should respect someone who chants the holy name of Krsna just once. What is the great benefit of chanting the holy name of Krsna once? Srila Prabhupada explains, “If one has faith in the holy name–that the holy name is Krsna Himself, and that just by chanting the holy name one will get all spiritual benefit–one is considered a pure devotee.” In his Bhakti-rasamrta-sindhu, Srila Rupa Gosvami explains, adau sraddha: devotional service begins with faith, or sraddha. Sraddha is defined as the firm conviction that just by chanting the holy name of Krsna or engaging in devotional service one can achieve all perfection, without engagement in any other process.

So sraddha is the beginning of bhakti. Thus we can say that one who has sraddha has bhakti. One who has sraddha, faith, that just by bhakti, devotional service, one can achieve all perfection is considered a pure devotee. Therefore pure devotees engage in continuous devotional service without being diverted to any other process such as karma, jnana, tapasya, or whatever. They are considered pure devotees even though they may be in the neophyte stage. And because such neophytes do have faith, they will continue to chant the holy name and they will continue to receive instructions from the spiritual master and follow them, and so their faith will increase. In other words, their devotion will increase and they will gradually progress from kanistha to madhyama to uttama. One must simply be faithful, sraddhavan. Those who chant the holy name of Krsna once with such faith are pure devotees, and in due course they will become advanced devotees and perfect devotees. And they should be worshiped. Even neophyte devotees who have full faith in the holy name of Krsna should be worshiped.

Here is a very important instruction from Lord Caitanya: We are meant to worship and serve devotees. As long as devotees have full faith in the holy name of Krsna and are fully engaged in the service of the holy name, they should be respected and served. Once, a disciple asked Srila Prabhupada, “How many pure devotees are there in the world?” Srila Prabhupada replied, “How many devotees are there in ISKCON?” He explained that an unripe mango is still a mango, just as much as a ripe mango is a mango. From the beginning stage of sraddha to the perfect stage of prema, there is a gradual maturation of the same entity, which is the bhakti in the heart of the bhakta. Bhaktya sanjataya bhaktya: “Bhakti comes from bhakti.” (SB 11.3.31) In other words, prema-bhakti comes from sadhana-bhakti, and if devotees have faith in the holy name and in the service of the Vaisnavas, their faith will naturally mature and they will gradually progress from kanistha to madhyama to uttama. Such devotees are worshipable.

Srila Prabhupada also remarks that if one has full faith in the holy name of Krsna, he or she–even though in the neophyte stage–can awaken Krsna consciousness in others. Bhakti is contagious. If you have bhakti, you can give it to others, just like if you have the flu you may give it to someone. If you have bhakti, you can give bhakti to someone else. And as bhakti begins with sraddha, if you have just sraddha you can give bhakti to someone else, even if you are in the neophyte stage.

So Srila Prabhupada engaged his pure devotees in preaching and spreading Krsna consciousness, because if they have the simple qualification of faith, they can serve to awaken faith in others, to awaken others to Krsna consciousness. So we should be very respectful of the preachers, the devotees.

Generally, at least in the old days, when we first came to Krsna consciousness, we were very respectful of the devotees. We saw that the devotees were pure. But after some time, we may begin to see faults in the devotees. We may become familiar, and familiarity can breed contempt. Then we don’t see them as devotees anymore. We know they are devotees, and we respect them as devotees, but actually we see their faults, and our mind dwells on their faults. Such faultfinding with devotees, thinking ill of them and speaking badly about them, implicates us in offenses. If we just chant the holy name and serve the devotees without offense, we can make very quick progress. As Srila Prabhupada says, we can progress from kanistha to madhyama to uttama. But when we commit offenses, we don’t make much progress. We more or less stay in the same position, like treading water, and sometimes we actually go down. Therefore Lord Caitanya has given the instruction that anyone who chants the name of Lord Krsna with faith, even once, is a devotee and should be respected.

Srila Bhaktivinoda Thakura has discussed the first offense against the holy name, sadhu-ninda, or vaisnava-aparadha. He explains that although a devotee is described as having twenty-six qualities, if one has the one qualification of krsnaika-saranam, of being fully and exclusively surrendered to the holy name of Krsna, he or she is a devotee, even without having the other twenty-five qualities. If we find fault in such a surrendered devotee for not having one or any number of the other twenty-five qualities, we commit an offense.

On the other hand, even if someone has the other twenty-five qualities but does not have the one quality of krsnaika-saranam, being totally surrendered to Krsna, the other twenty-five qualities are of no particular value from the spiritual point of view. Therefore Srila Prabhupada comments that even a neophyte who has faith in the holy name is considered better than a karmi or jnani or anyone else, because even though karmis and jnanis may appear to have good qualities, they are not devotees of Krsna. From the spiritual point of view, they are not considered as advanced as a pure devotee who may be a neophyte but has full faith in the holy name of Krsna.

Sometimes we hear devotees say that they have experienced worse things in Krsna consciousness than they ever experienced before they joined. Why is that? Here we are reading that the devotee is the best of all persons, so how is it possible that in the society of devotees we may feel we are having worse experiences than we had before we met the devotees? The reason is that we do not always deal with each other as devotees, always follow Lord Caitanya’s instruction to worship even the neophyte devotee who has faith in the holy name. So, we should be very careful when we deal with actual devotees, to see them as devotees and to respect them as such. We may not develop intimate relationships with every devotee–if we develop an intimate and loving friendship with even one devotee we may be fortunate–but we should respect all devotees. And we should serve them according to our position and capacity. That will please Srila Prabhupada and Sri Caitanya Mahaprabhu and enable us to chant the holy name constantly.

Many times we have heard the verse trnad api sunicena: “Be humbler than a blade of grass.” In the same verse, Lord Caitanya instructs, kirtaniyah sada harih: “Always chant the holy name.” Only if we are humble and respectful to devotees can we continuously chant the holy name. Only if we are ready to offer respects to others and not demand respect for ourselves, only if we are humble, seeing the others as devotees and respecting them as devotees, can we follow the instruction to constantly chant the holy name. But if we are proud, thinking, “We are the real devotees; why are people not recognizing us, why are people not worshiping us, why are they not serving us?” then we cannot chant the holy name continuously. If we are not humble before devotees, we cannot engage in continuous devotional service, and we are bound to become involved in offenses and material pursuits and mental speculation. The offenseless chanting of the holy name and the humble mood of service to devotees go together.

So, on the auspicious occasion of this Gaura-purnima festival, in this auspicious abode of Sri Panca-tattva, Sri Navadvipa-dhama, we should take the instructions of Lord Caitanya, as given to us by Srila Prabhupada, deep into our hearts. We should make their words one with our hearts. Guru-mukha-padma-vakya, cittete koriya aikya, ar na koriho mane asa: We should make the order of the spiritual master one with our hearts, and we should not desire anything else. And here is the order: “Constantly chant the holy name of Krsna and serve the devotees of Krsna.” We should take it into our hearts.

You may know that Srila Prabhupada was a chemist, or pharmacist, when he was a grhastha. Later, one of his godbrothers asked him, “You are a chemist, and you know so many formulas. Do you know the formula for developing love of God?” Srila Prabhupada replied, “Yes, I do.” “What is it?”

“trnad api sunicena taror api sahisnuna amanina manadena kirtaniyah sada harih”

“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.” (Siksastakam 3)

So if we chant the holy name only once with such faith and humble submission to the holy name and the devotees, we can progress step-by-step to the perfect stage of chanting and loving and serving Krsna.

Of course, it was also Sri Caitanya Mahaprabhu’s desire that we encourage others to chant the holy name as well. If one is actually chanting the holy name properly, he or she will naturally feel happiness and compassion for others. Such a blissful devotee will want everyone to experience the same happiness, and think of ways and means to induce them also to chant the holy names of Krsna. But the first instruction is to chant the holy name and serve the devotees. Thus, as Srila Prabhupada said, “It is more important to maintain a devotee than to try to convince others to become devotees.” So if the devotees come together and chant the holy names nicely and deal with each other nicely, they will stay and continue with the process and make advancement. Then, with the strength of unity, on the strength of loving, humble service to the devotees, we can go out and preach. And people will be attracted and want to come to our association and stay in our association. Then the sankirtana movement will really spread in a very consistent, steady, and wonderful way, as desired by Sri Caitanya Mahaprabhu and Srila Prabhupada.

Hare Krsna.

Any questions?

Phalguna dasa: Thank you, Maharaja, for a very nice class. Sometimes we get caught up in the routine of practicing Krsna consciousness and chanting the holy name, and then we relate in not such a respectful way with devotees who are not following everything we do. How can we bring them to the right standard and help them?

Giriraj Swami: Phalguna Prabhu says that sometimes we are very busy in devotional service and do not encourage devotees who are weak. So how can we remember to encourage them? Again we come to the point of humility. After some time we may become impressed with the importance of our service–and certainly our service is important–but what is the goal of our service?

ISKCON is a preaching mission: Our goal is to become Krsna conscious and help others become Krsna conscious. Srila Prabhupada gave the example of Alexander the Great. Alexander would advance with his army and very quickly conquer new territories. But he wouldn’t consolidate the territories he had already conquered, and while he was going ahead to new territories, he would lose some of the old territories he had conquered. So Srila Prabhupada said, “Don’t make me Alexander the Great.” In other words, preserve what I have done, and in the name of rushing ahead to conquer new frontiers, don’t lose what is already there. As Srila Prabhupada said, “It is better to maintain a devotee than to try to convince others to become devotees.” With so much effort we get a devotee to join, and then if he or she leaves, it is a great loss. Devotees may get married, or go out and work, but still they can be devotees and serve Srila Prabhupada. We should see first if they are devotees, and if they are, we should, in a mood of humble service, encourage them. We should not think we are too busy and too important to help them.

In India we used to see a nice statement about the customer: “The customer is not an interruption to our work; the customer is the reason for our work.” So, devotees are not an interruption to our work; devotees are our work. We should take care of them and engage them. And if some devotees feel the need to marry or live outside the temple and engage in service from there, still we should encourage them. They are devotees. In fact, they may need more encouragement, because they have less association and less opportunity for direct service. So we should encourage such devotees and not be envious of them.

Svavasa dasa: I was reading in the Caitanya-caritamrta that Prabhupada says one may even understand that he is the spirit soul and one may even be chanting the holy name of the Lord, but if one is not engaged in devotional service, he will not develop love of God. This is in the purport where Lord Caitanya was speaking to the Mayavadi sannyasis in Benares. Sometimes devotees come to Krsna consciousness and they realize, to some degree, that they are not this body and they chant Hare Krsna. But when they get married or do other things, they practically lose the opportunity to perform devotional service, in the sense that when you are living in the temple you are doing so much direct service to the Deity and to the Vaisnavas. So we find that this is a problem, and from this problem we see that discord tends to flare up. So what do we do? How do we engage these persons in devotional service? There are only so many pots to wash, only so many floors to clean, so many people that can go on the altar. So what do we do with the masses of devotees who come to Krsna consciousness and find themselves in this predicament?

Giriraj Swami: Service is essential. That is what Lord Caitanya said: “Chant the holy name and serve Krsna and His devotees.” So service is very important, and Srila Prabhupada is the greatest example. Srila Prabhupada was always doing great service, and he wanted us to be in the same mood.

How can so many devotees be engaged in service when there are only so many pots to wash in the temple? I recall vividly one lecture Srila Prabhupada gave in Los Angeles. He asked, “What is the difference between a temple and a house? The temple is made of bricks and stone and plaster, and the house is made of bricks and stone and plaster. So what is the difference?” He said that the difference is that in the temple, Krsna is the center, and everyone is engaged in Krsna’s service. And in an ordinary house, the family, or sense gratification, is the center. Srila Prabhupada said he dreamed of the day he would walk down Watseka Avenue and hear in every house the ringing of the arati bell. In other words, every house would become a temple. So, if a couple has a Deity at home, and the Lord is the center of their lives, and they and their family engage in service to the family Deity and the devotees and the public according to their capacity, they are also doing service.

Then again, Srila Prabhupada gave the utmost importance to becoming Krsna conscious and preaching, and he established ISKCON as the vehicle to spread Krsna consciousness. So he especially appreciated service to ISKCON. And I believe that the devotees who do continue to serve ISKCON, even after moving outside the temple, all other factors being equal, can please Srila Prabhupada and Lord Caitanya more.

But maybe you can comment.

Svavasa dasa: I guess the biggest problem we have, generally speaking, is that this is not what happens. Sometimes, despite the training or the realizations of the devotees, by the time they leave a temple it seems they are not really inclined toward that type of activity any more. In other words, they can be in the temple for some period of time, getting some training, associating with devotees, but it seems that when they leave the temple, it is kind of like they left Krsna on Watseka Avenue. And they are now living on La Brea, where Krsna is not so much the center. So I think you did answer by saying that the house should be like a small temple.

Giriraj Swami: Well, everyone has free will. One can make a house into a temple or a temple into a house. It depends on how one uses one’s free will.

Svavasa dasa: On that point, we have the BBT. People who are working outside can always buy books from the BBT and distribute them, and that supports the BBT and helps spread Krsna consciousness.

Revati dasi: Although it is more important to maintain a devotee, sometimes a devotee, because of offenses, is not inclined to do service. Maybe due to political differences or things that don’t have anything to do with pure devotional service, he is not inclined to offer service at the temple. And he is quite adamant on that point. So, how do you encourage a devotee in that position, who is not willing to offer service but is still chanting Hare Krsna? He still considers himself a devotee, and he wants to be a devotee, but he doesn’t want to offer service at the temple.

Giriraj Swami: Well, we can encourage him to buy books from the BBT; the BBT is not a temple. And there are so many temples. There’s Laguna Beach, if one doesn’t like Los Angeles. And if someone doesn’t like those, he may like San Diego . . .

Badrinarayana dasa: There is also a preaching center in Tijuana; they can just keep on going.

Giriraj Swami: And don’t forget Mayapur, Vrndavana, Jagannatha Puri. There are so many holy places to serve. Srila Bhaktisiddhanta Sarasvati Thakura has remarked that if one serves the dhama, he will gain attraction for the holy name of Krsna and lose attraction for gramya-katha, ordinary gossip. So there are many opportunities for service. And again, one can turn one’s home into a temple: one can invite people home, have kirtana, preach, and distribute prasada.

The best way to encourage such devotees is to be nice to them–not to be too harsh or heavy with them. Sometimes we see that devotees may drift away for a while, but then, at the end of their lives, when they become very sick, they remember Srila Prabhupada. They remember their connection with Srila Prabhupada, and they resume their Krsna consciousness. So, whatever they have done is not lost. It may be covered if they have committed offenses or engaged in sinful activities, but then Srila Prabhupada manifests in their hearts, and other devotees come and encourage them, and they give up their bodies in Krsna consciousness. Sometimes we just have to give devotees time and space and let Krsna do what He has to do.

Thank you very much. Hare Krsna.

Sri Sri Panca-tattva ki jaya!

Source: http://m.dandavats.com/?p=19897

Life and pastimes of

Sri Krishna Chaitanya Mahaprabhu

"This account originally appeared in a short work by Srila Bhaktivinoda Thakura entitled, 'Sri Caitanya Mahaprabhu: His Life and Precepts.' (dated 20th August 1896.)" This was taken from "Prologue" to "Teachings of Lord Caitanya" (A.C.Bhaktivedanta Swami Prabhupada. 1974. pages xiii-xxii.)
"Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor 'brahmana' of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from 'brahmana' stock 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, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the 'nimba' tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.

"Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighbouring ladies cried 'Haribol' He used to stop. Thus there was a continuation of utterance of 'Haribol' in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a 'pandita', explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related.
 

It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The 'brahmana', astonished at the lad's act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the 'brahmana' was offering the rice to Krsna with meditation. The 'brahmana' was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The 'brahmana' was then lost in ecstasy at the appearance of the object of his worship.

It has also been stated that two thieves stole away the lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad's demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.

"In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a 'pandita' himself. It appears that He read the 'smrti' in His own study, and the 'nyaya' also, in competition with His friends, who were then studying under the celebrated 'pandita' Raghunatha Siromani.

"Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the 'smrti' and the 'nyaya'. It was after this that his elder brother Visvarupa left his house and accepted the 'ashrama' (status) of a 'sannyasi' (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.

It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of 'nyaya' philosophy and Sanskrit learning. Not to speak of the 'smarta panditas', the 'Naiyayikas' were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state.

He consoled her with a lecture on the uncertainty of human affairs. It was at His mother's request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the 'pandita' of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important 'pandita' of His times.

"It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava 'sannyasi' and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending 'naiyayika', a wrangling 'smarta' and a criticizing rhetorician.

He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of 'kirtana' in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of 'pandita' preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava 'acaryas' whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.

"The first mandate that He issued to Prabhu Nityananda and Haridasa was this: 'Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.' Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu's mandate, but were soon converted by the influence of 'bhakti' (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, 'Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.' From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of

To his followers he showed miracles, taught the esoteric principles of 'bhakti' and sang His 'sankirtan' with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The 'bhaktas' were highly pleased. The 'smarta brahmanas' became jealous of Nimai Pandita's success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita's house and broke a 'mrdanga' ('khola' drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice.

He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His 'sankirtan' divided in 14 groups, and on His arrival in the Kazi's house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair.

"It was after this that some of the jealous and low-minded 'brahmanas' of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him. Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a 'sannyasi' at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.

"After His 'sannyasa', He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a 'sannyasi'. As a 'sannyasi', Krsna Caitanya put on nothing but a 'kaupina' (two pieces of cloth, a loin cloth) and a 'bahirvasa' (outer covering). His head was without hair, and His hands bore a 'danda' (stick) and a 'kamandalu' (hermit's water pot). The Holy Son fell at the feet of His beloved mother and said, "Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments."

The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa.
His biographers have described the journey of Krsna Caitanya (that was the name He got after His 'sannyasa') from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter.

Sarvabhauma was a gigantic 'pandita' of the day. His readings knew no bounds. He was the best 'naiyayika' of the times and was known as the most erudite scholar in the Vedanta philosophy of the school of Sankaracarya. He was born in Nadia (Vidyanagara) and taught innumerable pupils in the 'nyaya' philosophy in his tola there. He had left for Puri some time before the birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced our new sannyasi to Sarvabhauma, who was astonished at His personal beauty and feared that it would be difficult for the young man to maintain 'sannyasa-dharma' during the long run of His life. Gopinatha, who had known Mahaprabhu from Nadia, had a great reverence for Him and declared that the 'sannyasi' was not a common human being. On this point Gopinatha and Sarvabhauma had a hot discussion.
Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, 'Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.' The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, 'How is it that you understand the meanings of the 'sutras' and do not understand the commentaries which explain the 'sutras'? All well! If You understand the 'sutras', please let me have Your interpretations.' Mahaprabhu thereon explained all the 'sutras' in His own way without touching the pantheistic commentary of Sankara. The keen understanding of
Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.

"His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of 'prema-bhakti'. He worked another miracle by touching (making them immediately disappear) the seven 'tala-trees' through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and 'nama-sankirtana' throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.

"Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his 'adhangas', which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the 'mayavadis' in several places and converted His opponents to Vaisnavism.

"Upon His return to Puri, Raja Prataparudra-deva and several 'pandita brahmanas' joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald. There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.

"Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure 'bhakti' and 'prema'. The second mission was to revive the places where Krsnacandra had in the end of 'Dvapara-yuga' exhibited His spiritual 'lila' (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares. There He resided in the house of Candrasekhara and accepted His daily 'bhiksa' (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya's teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.

"While at Benares, Caitanya had an interview with the learned 'sannyasis' of that town in the house of a Maratha 'brahmana' who had invited all the 'sannyasis' for entertainment. At this interview, Caitanya shewed a miracle which attracted all the 'sannyasis' to Him. Then ensued reciprocal conversation. The 'sannyasis' were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya.
It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The 'sannyasis' of Benares soon fell at the feet of Caitanya and asked for His grace ('krpa'). Caitanya then preached pure 'bhakti' and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the 'sannyasis', turned Vaisnavas, and they made a master 'sankirtana' with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.

"From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary.
No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship. Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short.
His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her 'mahaprasada' now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood."
(Thakura Bhaktivinoda. 20th August 1896.)


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Reason for appearance

Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the holy name of the Lord in the form of Lord Gauranga. By accepting the role of a devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."

Besides this secondary reason for Lord Krishna to appear once more, taking the form of a devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.

Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."

"Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy."

This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."

This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."

"And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul."

"My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."

"Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."

"I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."

Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Srivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.

Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the devotees in the Navadvip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.

However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya.

Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the holy name, which is the only religion for this age."

While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)

Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend.

Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.

Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.

Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."

Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."

After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.

However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.

Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadvip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the holy names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.

In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."

In Navadvip, Srivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the holy name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord.
(From Sri Chaitanya-Charitamrita)

By Aniruddha Dasa

In a conversation with Acintya Rupa last night I was reminded of an incident that occurred in Mayapur during the GBC meetings and the importance of mass prasadam distribution. I happened to be in earshot of a rather intense conversation between two old friends, Ramabhadra Prabhu and Ramesvara Prabhu. They are currently at loggerheads over the selling of the Brooklyn property. The conversation was intense but, might I add, entirely amicable and respectful. There are ways to disagree as Vaisnavas and still be gentlemen. It is all about respect. More on that later.

In the course of the conversation Ramabhadra Prabhu mentioned the success of their Govinda’s restaurant in the Brooklyn temple and how he was telephoned by an Aussie who looked up Govinda’s and found it on Yelp. He wanted me to know they had travelled half way around the world to seek out Govinda’s. This is not an uncommon occurrence. Praghosa Prabhu, our immediate past GBC Chairman, often tells me stories of Aussies visiting Ireland from the Gold Coast, Sydney, Brisbane or Melbourne specifically seeking out the Hare Krsna restaurants they expect to find in every capital city of the world. He oversees the running of several successful restaurants in Ireland and England.

In the video I just viewed it was mentioned we have 110 restaurants around the world. By those calculations that means ten percent of those restaurants are in Australia. That really isn’t good enough, in my humble opinion.

The positive reputation of ISKCON in Australia is built in good part on the good will created by the prasadam distribution of our restaurants and the vegetarian or bhakti yoga clubs in our universities. It is an essential element of connecting with the man on the street, especially in countries with small populations where you can’t sell a book to an individual every day of the week. They will however, be hungry every day, and happy to pay for a good, healthy, scrumptious meal of delicious Krsna prasadam. Sometimes eating more than one meal a day!
We should take advantage of this global opportunity!

Here’s another interesting story. We had one elderly gentleman who used to eat every day at Gopal’s. For an older person that is an effort because those stairs at Gopal’s take quite a bit of effort to climb. I recall he had a turn in the restaurant one day when he was close to his denouement. As it turned out he left ISKCON a substantial amount of funds in his will. He used to visit the temple for the Sunday Feast, religiously, and Gopal’s was his daily lunchtime haunt.

So when Aussies go abroad, they expect to find a Gopal’s or a Govinda’s in every capital city of the world. The tragedy is, we don’t have them. The opportunity still remains. It was recommended by Srila Prabhupada as a preaching strategy, as well as a steady source of income. Not only that, as we have found, it is followed by immense good will and appreciation of Krsna consciousness amongst the rank and file. We don’t have to indoctrinate, we simply have to feed, and everyone appreciates the benefits. That, and chant Hare Krsna, of course.

“Our chanting is medicine and our prasadam is the diet for curing material disease.” SPL to Himavati, 7th June, 1967

Source: http://m.dandavats.com/?p=19899

by Srila Bhaktivinod Thakura:

“This account originally appeared in a short work by Srila Bhaktivinoda Thakura entitled, ‘Sri Caitanya Mahaprabhu: His Life and Precepts.'(dated 20th August 1896.)”

This was taken from “Prologue” to “Teachings of Lord Caitanya”(A. C. Bhaktivedanta Swami Prabhupada. 1974. pages xiii-xxii.)

Who better could we find to include here than the pure unalloyed devotee, and foremost scholar in Vaisnava circles Srila Bhaktivinoda Thakura to perform this task.

He starts his essay; “Caitanya Mahaprabhu was born in Mayapur in the town of Nadia just after sunset on the evening of the 23rd Phalguna (1407 Sakadba), answering to the 18th of February 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhagirathi with loud cheers of Haribol. His father, Jagannatha Misra, a poor ‘brahmana’ of the Vedic order, and His mother, Saci-devi, a model good woman, both descended from ‘brahmana’ stock 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, Pandita Nilambara Cakravarti, a renowned astrologer, foretold that the child would be a great personage in time; and he, therefore, gave him the name Visvambhara. The ladies of the neighbourhood styled him Gaurahari on account of His golden complexion, and His mother called Him Nimai on account of the ‘nimba’ tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a pathasala where He picked up Bengali in a very short time.

“Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother’s arms He wept continually, and when the neighbouring ladies cried ‘Haribol’ He used to stop. Thus there was a continuation of utterance of ‘Haribol’ in the house, foreshewing the future mission of the hero. It has also been stated that when His mother gave Him sweetmeats to eat, He ate clay instead of the food. His mother, asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was also the consort of a ‘pandita’, explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related.

It is said that a brahmana on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Krsna. In the meantime the lad came and ate up the cooked rice. The ‘brahmana’, astonished at the lad’s act, cooked again at the request of Jagannatha Misra. The lad again ate up the cooked rice while the ‘brahmana’ was offering the rice to Krsna with meditation. The ‘brahmana’ was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and so the lad showed Himself as Krsna to the traveller and blessed him. The ‘brahmana’ was then lost in ecstasy at the appearance of the object of his worship. It has also been stated that two thieves stole away the lad from His father’s door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves back towards His own house. The thieves, for fear of detection, left the boy there and fled. Another miraculous act that has been described is the lad’s demanding and getting from Hiranya and Jagadisa all the offerings they had collected for worshiping Krsna on the day of Ekadasi. When only four years of age He sat on rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no question of holiness and unholiness as regards to earthen pots thrown away after the cooking was over. These anecdotes relate to His tender age up to the fifth year.

“In His eighth year, He was admitted into the tola of Gangadasa Pandita in Ganganagara close by the village of Mayapur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a ‘pandita’ himself. It appears that He read the ‘smrti’ in His own study, and the ‘nyaya’ also, in competition with His friends, who were then studying under the celebrated ‘pandita’ Raghunatha Siromani. “Now, after the tenth year of His age, Caitanya became a passable scholar in grammar, rhetoric, the ‘smrti’ and the ‘nyaya’. It was after this that his elder brother Visvarupa left his house and accepted the ‘ashrama’ (status) of a ‘sannyasi’ (ascetic). Caitanya, though a very young boy, consoled His parents, saying that He would serve them with a view to please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His usual contented appearance, consoled His widowed mother.

It was at the age of 14 or 15 that Mahaprabhu was married to Laksmidevi, the daughter of Vallabhacarya, also of Nadia. He was at this age considered one of the best scholars of Nadia, then renowned seat of ‘nyaya’ philosophy and Sanskrit learning. Not to speak of the ‘smarta panditas’, the ‘Naiyayikas’ were all afraid of confronting Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He preached Vaisnavism at intervals. After teaching him the principles of Vaisnavism, He ordered Tapanamisra to go to and live in Benares. During His residence in East Bengal, His wife Laksmidevi left this world from the effects of snake bite. On returning home, He found His mother in a mourning state. He consoled her with a lecture on the uncertainty of human affairs. It was at His mother’s request that He married Visnupriya, the daughter of Raja Pandita Sanatana Misra. His comrades joined Him on His return from pravasa or sojourn. He was now so renowned that He was considered to be the best pandita in Nadia. Kesava Misra of Kashmir, who had called himself the Great Digvijayi, came to Nadia with a view to discuss with the ‘pandita’ of that place. Afraid of the so-called conquering pandita, the tola professors of Nadia left their town on pretence of invitation. Kesava met Mahaprabhu at the Barokona-ghata in Mayapur, and after a very short discussion with Him he was defeated by the boy, and mortification obliged him to decamp. Nimai Pandita was now the most important ‘pandita’ of His times.

“It was at the age of 16 or 17 that He travelled to Gaya with a host of His students and there took His spiritual initiation from Isvara Puri, a Vaisnava ‘sannyasi’ and a disciple of the renowned Madhavendra Puri. Upon His return to Nadia, Nimai Pandita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Srivasa and others who had before the birth of Caitanya already accepted the Vaisnava faith were astonished at the change of the young man. He was then no more a contending ‘naiyayika’, a wrangling ‘smarta’ and a criticizing rhetorician. He swooned at the name of Krsna and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murari Gupta, an eye-witness, that He showed His heavenly powers in the house of Srivasa Pandita in the presence of hundreds of His followers, who were mostly well-read scholars. It was at this time that He opened a nocturnal school of ‘kirtana’ in the compound of Srivasa Pandita with His sincere followers. There He preached, there He sang, there He danced, and there He expressed all sorts of religious feelings. Nityananda Prabhu, who was then a preacher of Vaisnavism and who had then completed His travels all over India, joined Him at that time. In fact, a host of ‘pandita’ preachers of Vaisnavism, all sincere at heart, came and joined Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaisnava ‘acaryas’ whose mission it was to spiritualize mankind with the highest influence of the Vaisnava creed.

“The first mandate that He issued to Prabhu Nityananda and Haridasa was this: ‘Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to Me every evening the result of your preaching.’ Thus ordered, the two preachers went on and met Jagai and Madhai, two most abominable characters. They insulted the preachers on hearing Mahaprabhu’s mandate, but were soon converted by the influence of ‘bhakti’ (devotion) inculcated by their Lord. The people of Nadia were now surprised. They said, ‘Nimai Pandita is not only a gigantic genius, but He is certainly a missionary from God Almighty.’ From this time to His twenty-third year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His city. In the houses of His followers He shewed miracles, taught the esoteric principles of ‘bhakti’ and sang His ‘sankirtan’ with other bhaktas. His followers of the town of Nadia commenced to sing the holy name of Hari in the streets and bazaars. This created a sensation and roused different feelings in different quarters. The ‘bhaktas’ were highly pleased.

The ‘smarta brahmanas’ became jealous of Nimai Pandita’s success and complained to Chand Kazi against the character of Caitanya as un-Hindu. The Kazi came to Srivasa Pandita’s house and broke a ‘mrdanga’ (‘khola’ drum) there and declared that unless Nimai Pandit ceased to make noise about His queer religion he would be obliged to enforce Mohammedanism on Him and His followers. This was brought to Mahaprabhu’s notice. He ordered the townspeople to appear in the evening each with a torch in his hand. This they did, and Nimai marched out with His ‘sankirtan’ divided in 14 groups, and on His arrival in the Kazi’s house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaisnava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the sankirtan party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Visvambhara after this affair. “It was after this that some of the jealous and low-minded ‘brahmanas’ of Kulia picked a quarrel with Mahaprabhu and collected a party to oppose Him.

Nimai Pandita was naturally a soft-hearted person, though strong in His principles. He declared that party feelings and sectarianism were the two great enemies of progress and that as long as He should continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success. He then resolved to be a citizen of the world by cutting His connection with His particular family, caste and creed, and with this resolution He embraced the position of a ‘sannyasi’ at Katwa, under the guidance of Keshava Bharati of that town, on the 24th year of His age. His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Krsna with man in general.

“After His ‘sannyasa’, He was induced to visit the house of Advaita Prabhu in Santipura. Advaita managed to invite all His friends and admirers from Nadia and brought Sacidevi to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a ‘sannyasi’. As a ‘sannyasi’, Krsna Caitanya put on nothing but a ‘kaupina’ (two pieces of cloth, a loin cloth) and a ‘bahirvasa’ (outer covering). His head was without hair, and His hands bore a ‘danda’ (stick) and a ‘kamandalu’
(hermit’s water pot). The Holy Son fell at the feet of His beloved mother and said, “Mother! This body is yours, and I must obey your orders. Permit me to go to Vrndavana for My spiritual attainments.” The mother, in consultation with Advaita and others, asked her son to reside in Puri (the town of Jagannatha) so that she might obtain His information now and then. Mahaprabhu agreed to that proposition and in a few days left Santipura for Orissa.

His biographers have described the journey of Krsna Caitanya (that was the name He got after His ‘sannyasa’) from Santipura to Puri in great detail. He travelled along the side of the Bhagirathi as far as Chatrabhoga, situated now in Thana Mathurapura, Diamond Harbour, 24 Parganas. There He took a boat and went as far as Prayaga-ghata in the Midnapura District. Thence He walked through Balasore and Cuttack to Puri, seeing the temple of Bhuvanesvara on His way. Upon His arrival at Puri He saw Jagannatha in the temple and resided with Sarvabhauma at the request of the latter. Sarvabhauma was a gigantic ‘pandita’ of the day.

His readings knew no bounds. He was the best ‘naiyayika’ of the times and was known as the most erudite scholar in the Vedanta philosophy of the school of Sankaracarya. He was born in Nadia (Vidyanagara) and taught innumerable pupils in the ‘nyaya’ philosophy in his tola there. He had left for Puri some time before the birth of Nimai Pandita. His brother-in-law Gopinatha Misra introduced our new sannyasi to Sarvabhauma, who was astonished at His personal beauty and feared that it would be difficult for the young man to maintain ‘sannyasa-dharma’ during the long run of His life. Gopinatha, who had known Mahaprabhu from Nadia, had a great reverence for Him and declared that the ‘sannyasi’ was not a common human being. On this point Gopinatha and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu to hear his recitation of the Vedanta-sutras, and the latter tacitly submitted. Caitanya heard with silence what the great Sarvabhauma uttered with gravity for seven days, at the end of which the latter said, ‘Krsna-Caitanya! I think You do not understand the Vedanta, for You do not say anything after hearing my recitation and explanations.’ The reply of Caitanya was that He understood the sutras very well, but He could not make out what Sankaracarya meant by his commentaries. Astonished as this, Sarvabhauma said, ‘How is it that you understand the meanings of the ‘sutras’ and do not understand the commentaries which explain the ‘sutras’? All well! If You understand the ‘sutras’, please let me have Your interpretations.’ Mahaprabhu thereon explained all the ‘sutras’ in His own way without touching the pantheistic commentary of Sankara.

The keen understanding of Sarvabhauma saw the truth, beauty and harmony of arguments in the explanations given by Caitanya and obliged Him to utter that it was the first time that he had found one who could explain the Brahma-sutras in such a simple manner. He admitted also that the commentaries of Sankara never gave such natural explanations of the Vedanta-sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate and follower. In a few days Sarvabhauma turned out to be one of the best Vaisnavas of the time. When reports of this came out, the whole of Orissa sang the praise of Krsna Caitanya, and hundred and hundreds came to Him and became His followers. In the meantime Mahaprabhu thought of visiting Southern India, and He started with one Krsnadasa Brahmana for the journey.

“His biographers have given us a detail of the journey. He went first to Kurmaksetra, where He performed a miracle by curing a leper named Vasudeva. He met Ramananda Raya, the Governor of Vidyanagara, on the banks of the Godavari and had a philosophical conversation with him on the subject of ‘prema-bhakti’. He worked another miracle by touching (making them immediately disappear) the seven ‘tala-trees’ through which Ramacandra, the son of Dasaratha, had shot His arrow and killed the great Bali Raja. He preached Vaisnavism and ‘nama-sankirtana’ throughout the journey. At Rangaksetra He stayed for four months in the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata from Ramanuja Vaisnavism to Krsna-bhakti, along with the son of Venkata, a boy of ten years named Gopala, who afterwards came to Vrndavana and became one of the six Goswamis or prophets serving under their leader Sri Krsna Caitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopala wrote several books on Vaisnavism.

“Sri Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Pandepura on the Bhima. In this latter place He spiritualized one Tukarama, who became from that time a religious preacher himself. This fact has been admitted in his ‘adhangas’, which have been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay Civil Service. During His journey He had several discussions with the Buddhists, the Jains and the ‘mayavadis’ in several places and converted His opponents to Vaisnavism. “Upon His return to Puri, Raja Prataparudra-deva and several ‘pandita brahmanas’ joined the banner of Caitanya Mahaprabhu. He was now twenty-seven years of age. In His twenty-eighth year He went to Bengal as far as Gauda in Mald.

There He picked up two great personages named Rupa and Sanatana. Though descended from the lines of Karnatic brahmanas, these two brothers turned demi-Moslems by their continual contact with Hussain Shah, the then Emperor of Gauda. Their names had been changed by the Emperor into Dabir Khas and Sakara Mallik, and their master loved them heartily since they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the state. The two gentlemen had found no way to come back as regular Hindus and had written to Mahaprabhu for spiritual help while He was at Puri. Mahaprabhu had written in reply that He would come to them and extricate them from their spiritual difficulties. Now that He had come to Gauda, both the brothers appeared before Him with their long-standing prayer. Mahaprabhu ordered them to go to Vrndavana and meet Him there.

“Caitanya returned to Puri through Santipura, where He again met His dear mother. After a short stay at Puri He left for Vrndavana. This time He was accompanied by one Balabhadra Bhattacarya. He visited Vrndavana and came down to Prayag (Allahabad), converting a large number of Mohammedans to Vaisnavism by argument from the Koran. The descendant of those converts are still known as Pathana Vaisnavas. Rupa Goswami met Him in Allahabad. Caitanya trained him up in spirituality in ten days and directed him to go to Vrndavana on missions. His first mission was to write theological works explaining scientifically pure ‘bhakti’ and ‘prema’. The second mission was to revive the places where Krsnacandra had in the end of ‘Dvapara-yuga’ exhibited His spiritual ‘lila’ (pastimes) for the benefit of the religious world. Rupa Goswami left Allahabad for Vrndavana, and Mahaprabhu came down to Benares.

There He resided in the house of Candrasekhara and accepted His daily ‘bhiksa’ (meal) in the house of Tapana Misra. Here it was that Sanatana Goswami joined him and took instruction for two months in spiritual matters. The biographers, especially Krsnadasa Kaviraja, have given us details of Caitanya’s teachings to Rupa and Sanatana. Krsnadasa was not a contemporary writer, but he gathered his information from the Goswamis themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the nephew of Sanatana and Rupa and who has left us his invaluable work of Sat-sandarbha, has philosophized on the precept of his great leader. We have gathered and summarised the precepts of Caitanya from the books of those great writers.

“While at Benares, Caitanya had an interview with the learned ‘sannyasis’ of that town in the house of a Maratha ‘brahmana’ who had invited all the ‘sannyasis’ for entertainment. At this interview, Caitanya shewed a miracle which attracted all the ‘sannyasis’ to Him. Then ensued reciprocal conversation. The ‘sannyasis’ were headed by their most learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that they had been misled by the commentaries of Sankaracarya. It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The ‘sannyasis’ of Benares soon fell at the feet of Caitanya and asked for His grace (‘krpa’). Caitanya then preached pure ‘bhakti’ and instilled into their hearts spiritual love for Krsna which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the ‘sannyasis’, turned Vaisnavas, and they made a master ‘sankirtana’ with their new Lord. After sending Sanatana to Vrndavana, Mahaprabhu went to Puri again through the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a good many miracles on His way to Puri, such as making tigers and elephants dance on hearing the name of Krsna.

“From this time, that is, from His 31st year, Mahaprabhu continually lived in Puri the house of Kasi Misra until His disappearance in His forty-eighth year at the time of sankirtana in the temple of Tota-gopinatha. During these 18 years, His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest order of Vaisnavas and who were distinguished from the common people by their purest character and learning, firm religious principles and spiritual love of Radha-Krsna. Svarupa Damodara, who had been known by the name of Purusottamacarya while Mahaprabhu was in Nadia, joined Him from Benares and accepted service as His secretary. No production of any poet or philosopher could be laid before Mahaprabhu unless Svarupa had passed it as pure and useful. Raya Ramananda was His second mate. Both he and Svarupa would sing while Mahaprabhu expressed His sentiments on a certain point of worship.

Paramananda Puri was His minister in matters of religion. There are hundreds of anecdotes described by His biographers which we do not think it meet here to reproduce. Mahaprabhu slept short. His sentiments carried Him far and wide in the firmament of spirituality every day and night, and all His admirers and followers watched Him throughout. He worshipped, communicated with His missionaries at Vrndavana, and conversed with those religious men who newly came to visit Him. He sang and danced, took no care of Himself and of-times lost Himself in religious beatitude. All who came to Him believed in Him as the all-beautiful God appearing in the nether world for the benefit of mankind. He loved His mother all along and sent her ‘mahaprasada’ now and then with those who went to Nadia. He was most amiable in nature. Humility was personified in Him. His sweet appearance gave cheer to all who came in contact with Him. He appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Goswamis) to Vrndavana to preach love in the upcountry. This he markedly did in the case of Junior Haridasa. He never lacked in giving proper instructions in life to those who solicited them. This will be seen in His teachings to Raghunatha dasa Goswami. His treatment to Haridasa (senior) will show how He loved spiritual men and how He defied caste distinction in spiritual brotherhood.”(Thakura Bhaktivinoda.
20th August 1896.)

=================
Sri Siksastakam

Sri Caitanya Mahaprabhu is the most recent incarnation of Krsna. He appeared
500 years ago in Bengal and in the form of Krsna’s devotee in the mood of Srimati Radharani. He left only 8 slokas (verses) of his instructions in writing, and they describe the glories of the Holy Names of the Lord and the mood one must have to chant and to be a devotee.

cheto-darpana-marjanam bhava-maha–davagni-nirvapanam shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamritaswadanam sarvatma-snapanam param vijayate sri-krishna-sankirtanam

Glory to the Sri-Krsna-Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

namnam akari bahudha nija-sarva-shaktis tatrarpita niyamitah smarane na kalah etadrishi tava kripa bhagavan mamapi durdaivam idrisham ihajani nanuragaha

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krsna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

trinad api sunichena taror api sahishnuna amanina manadena kirtaniyah sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

na dhanam na janam na sundarim kavitam va jagad-isha kamaye mama janmani janmanishvare bhavatad bhaktir ahaituki twayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.

ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau kripaya tava pada-pankaja- sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda (Krsna), I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

nayanam galad-ashru-dharaya vadanam gadgada-ruddhaya gira pulakair nichitam vapuh kada tava nama-grahane bhavishyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

yugayitam nimeshena chakshusha pravrishayitam shunyayitam jagat sarvam govinda-virahena me

O Govinda! Feeling Your separations I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

ashlishya va pada-ratam pinashtu mam adarshanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah

I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.

All Glories to Sri Caitanya

Source: http://m.dandavats.com/?p=19901

SOUL QUEST

In the tests and trials of life we sometimes forget that we are also been given certain abilities by the lord to help us discover our area of sacrifice and service which we can offer him. Kaliyuga the age of quarrel, chaos and confusion, not only deters us from the right path but also stagnates or delays the whole process.

Here Jyotishshastra or samudrik shastra can help you know yourself better by revealing your personality, your abilities, the favourable career, things to avoid, health, wealth, family, relationships, dealings, challenges, Your weakness and needful things to do which can improve the quality of life. So it brings clarity and vision to your efforts. You can concentrate on your best feature and succeed. It’s like aiming the eye of the bird and one point attention than exhausting your energies in to varied things. Know yourself, get resolved and reach your full potential.

www.priyankayaduvanshi.com

Message  or Whatsapp+91-9820531347

or email

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Dear Devotees and Friends,

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

Greetings from Sridham Mayapur, and blessings from Sri Sri Radha Madhava, Panchatattva and Nrsimhadeva.

On this most auspicious occasion, 530 years ago, Lord Krsna Himself descended here as the Golden Avatar to deliver a spiritual treasure to each and every one of us. Even as the branches of the sankirtan movement continuously spread from Mayapur all over the globe, every Gaura Purnima thousands of joyful devotees return to where it all began to celebrate, worship, and pay homage to our Lord. Together, through our collective prayers and determined efforts, Lord Caitanya’s new temple is being raised by your generous contributions.

From the Lotus feet of Lord Gauranga Mahaprabhu, we at the TOVP wish you a most enlivening and Krsna conscious Gaura Purnima festival. May you always receive the unlimited mercy that Lord Gauranga is distributing!

“Sri Caitanya Mahaprabhu, He appeared in this land of Mayapur; therefore He is said here as “the moon.” He is to distribute the moonshine all over the world. This is the idea, moonshine. Sreyah-kairava candrika-vitaranam. Caitanya Mahaprabhu personally said. Don’t keep Sri Caitanya Mahaprabhu compact in your room and take some monetary profit. This is not required. You must allow Sri Caitanya Mahaprabhu to rise more and more so that this moonshine may be distributed all over the world. That is wanted. Therefore this temple is situated. Of course, we shall try to construct a very nice temple for Sri Caitanya Mahaprabhu. This morning we were thinking of this. So from this place, this moon, Sri Krsna Caitanya Mahaprabhu, will distribute.”

(Lecture on Sri CC Adi 1.6 — March 30, 1975, Mayapur)

The second phase of our construction is going on full-swing, which means we are putting marble in the interior, erecting beautiful pillars, and installing cast-iron grills. For the exterior we have two up-to-date aerial videos, showing the completed superstructures of the three domes with the first of the blue tiles (TOVP Update Jan 26th), and the first segment of the west wing Kalash being installed (Kalash installation).

We currently need $500,000 every month to keep the work going, so please continue to help in whatever way you can. Every donation you make helps to ensure that both this Vedic Planetarium Temple and the sankirtan movement will prosper and flourish. We are extremely grateful and inspired by your commitment and spirit of giving. We can’t tell you enough how much we appreciate all of your support, and be assured that Prabhupada and Krsna are never ungrateful. As Srila Prabhupada told George Harrison after he had sponsored the Krsna Book,

“I am so much obliged to you for your valued cooperation in spreading my movement of Krsna Consciousness throughout the whole world… Please note that every farthing of this money will be employed in the service of the Lord, and the Lord is so kind and grateful that He will bestow upon you benediction at least ten times more than that you have done for Him… The Lord is full in Himself; He does not require our service, but if we render service unto Him in love and devotion, such action enriches our very existence.”

(Letter to George Harrison, 16 February, 1970)

Yours in the Service of Sridham Mayapur

Vraja Vilasa das
Director of Development TOVP

Source: http://m.dandavats.com/?p=19840

Initiation ceremony (Album with photos)
Congratulations Mukunda Rico! He was just initiated by H.H. Jayapataka Swami, and his new name is Mukundanghri Govinda dasa.
Srila Prabhupada: If you are steady either in success or failure, that is called yoga. Don’t mind for the success or failure. Do act on behalf of the Supreme Lord. And if you are steady in that position, then your working in spiritual platform is successful. New York, April 1, 1966.
Find them here: https://goo.gl/obu6g8

Purushottam Nitai Das: He was so insignificant materially that no one cared about him. He was an unknown person living a life of penury. So, during the mahaprakash pastimes, when Lord Chaitanya told the devotees to bring Sridhar to him then all were amazed.

“Why is the Supreme Lord so concerned about him? And most importantly where could we find him?” The devotees were wondering.

“Go out and you will hear someone loudly chanting the holy names of the Lord. Follow the sound and you will come to the beautiful house of Sridhar.” Lord Chaitanya said.

Devotees immediately left and soon could hear the loud chanting of the Lord’s name. They followed the holy sound which took them to the house of Sridhar. It was a straw hut with so many holes in the roof, the floor was of mud. There was nothing worthy in the house except a rusted broken iron pot which contained little water.

When Sridhar saw the devotees he was overjoyed and when he heard that Lord Chaitanya wanted to see him he was overwhelmed with emotions.

He had a long association with the Supreme Lord. As a young boy the Lord would daily come to him to purchase banana products from him. Sridhar sold kola (banana) leaves, plants, stalks and plates and so was called Kolavecha Sridhar. The Lord used to have sweet loving exchange with his dear devotees. Sridhar was such a kind hearted person that he charged a very fair price for his products and whatever he earned fifty percent of it he used to spend in worshipping mother Ganges. But when Nimai Pandita would come to buy products from him then he would accuse Sridhar of charging exorbitant price. The argument about the price would go on for hours and finally the Lord would say I will not pay anything for the products and would just take it away or pay a very meagre amount much less than what Sridhar asked for. And the materially impoverished but spiritually nourished Sridhar could not say anything because he used to get captivated by the beauty of young Nimai.

During Krishna lila when a fruit selling lady saw Krishna then she offered the entire basket of fruits to Krishna without expecting any payment in return. She then immediately ran back home to bring more fruits for beautiful Krishna.

Nimai would often tell to Sridhar, “You just pretend to be poor, you have lots of wealth which you have hidden from all and a day will come when I will show your hidden treasure to the whole world.”

And today Lord Chaitanya had called him to show the world that how Sridhar’s opulence had no parallels in the whole world. As soon as Sridhar entered the house of Srivas Pandita where Lord Chaitanya was waiting for him, he became unconscious out of deep love.

Lord Chaitanya was very pleased to see his dear friend and he eagerly wanted to satisfy Sridhar’s all wishes today. And so he asked, “Tell me, what you want?” Sridhar remained quiet. Lord Chaitanya said, “If you want, I will give you the eight mystic powers or make you the king of an empire.” Sridhar did not say anything. He was too satisfied by being in the company of the beautiful Lord. But the Supreme Lord wasn’t satisfied; he thought he is not being able to satisfy Sridhar. It seemed that the Supreme Lord was ready to give anything to Sridhar today – even the throne of Indra or Brahma.

Unable to satisfy Sridhar, the Lord finally asked him what he wants. And Sridhar who was overjoyed with deep love said to the Lord, “I do not want anything from you. I just want YOU.” All the assembled devotees were struck with wonder seeing the extraordinary devotional qualities of Sridhar. Sridhar was echoing the mood which the Supreme Lord wants all his devotees to have:

“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.” Siksastakam 4

Extremely pleased, the Supreme Lord granted pure devotional service to Sridhar which is very rarely achieved. Sridhar had no material wealth but had unparalleled spiritual wealth. Wealth of this ephemeral world does not accompany us when we leave this world. But if we have wealth of Krishna’s love in our heart then it remains with us for eternity bringing deep satisfaction and unlimited joy. Sridhar’s exemplary life shows what pure devotion is.In our spiritual journey we should look within and check if we are following the footsteps of Sridhar or not. If not then we should immediately go for course correction if we sincerely want love of Krishna.

(Purushottam Nitai Das is a member of congregation at Iskcon Kolkata. He blogs athttp://krishnamagic.blogspot.co.uk/)

Sridham Mayapur is actually the centre of the universe you can say Kurushetra you can say other places but Sridham Mayapur is the real centre of the universe. Reading from 7th canto chapter 2 text 16 TEXT 16 evaṁ viprakṛte loke daityendrānucarair muhuḥ divaṁ devāḥ parityajya bhuvi cerur alakṣitāḥ TRANSLATION Thus disturbed again and again by the unnatural occurrences caused by the followers of Hiraṇyakaśipu, all the people had to cease the activities of Vedic culture. Not receiving the results of yajña, the demigods also became disturbed. They left their residential quarters in the heavenly planets and, unobserved by the demons, began wandering on the planet earth to see the disasters. 

PURPORT As stated in Bhagavad-gītā, the performance of yajña brings reciprocal good fortune for both the human beings and the demigods. When the performances of yajña were stopped by the disturbances of the demons, the demigods were naturally bereft of the results of yajña and hampered in executing their respective duties. Therefore they came down to the planet earth to see how people had become disturbed and to consider what to do.

LECTURE This is very amazing because this here Bhagavad is describing what happened it thretha yuga, things were very nice in thretha yuga when comparison to now with kaliyuga. McDonalds, KFC, terrorism, rape and all these things, if you ask people, I do surveys I ask young people how do you like how the society today, fine. Really? So, you are ok with rape crime murder, abortion, terrorism, drought and tsunamis and the list gets longer and longer are you ok with this? Then they stop and think Oh!, umm may be you have a point. It may be its not paradise after all, you know in this kaliyuga. This is the age of darkness, the point is actually what this verse describing today not just thretha Yuga, disturbed again again by natural occurrences cause by the followers of Hiranyakashipu. Alright, so we don’t have a maha Hiranyakashipu fortunately, but we have thousands and thousands of mini Hiranyakashipus on the planet quite capable and empowered by Kali to wreak havoc isn’t it? We are experiencing so much crooked politicians all over the world not just India. 

I mean bribery is very easy in India its little more sophisticated in United States, you know, give campaign contributions in United States. Corruption is going on all over the world. Prabhupada was Simha guru on this subject matter, pick on the head, because you know he was a not going spare corruption and deviation from pure dharma. That is where we are today also not receiving the results of the yajña the demigods are also being disturbed. So the demons are cause of disturbance and what’s going on in the planet today actually is a demoniac. A few million Hindus doing Kali puja, Shiva puja Ganesh puja that’s not enough to counteract the disaster of this age. Because this age only the holy name, Yuga dharma can do it. So everyone, (Maharaj makes everyone chant 3 times as follows) harinama harinama harinama eva kevalam kalau nastyeva nastyeva nastyeva gatir anyatha In Vedic culture if you want to emphasis something, you say it 3 times so Mahaprabhu said, “nastyeva nastyeva nastyeva”, there is no other way, no other way, no other way. Other efforts will be half baked or partial or drop in the bucket can’t do very much. Only the Yuga dharma can save this situation. So the demigods are disturbed, but it is this Krishna Consciousness movement introduced by Srila Prabhupada is saving the planet. HariBol!! Prabhupada has written in, I believe in “Chaitanya Charitamrita” this Krishna Consciousness movement will go down in history for saving the world from our abductors.” Anybody thinks that this world is not in the hands of abductors now please have your head examined. We are already in the hour of darkness, at moment wars breaking out all over the world, so much homelessness. It’s like people think United States is a paradise. There are at least more than 1 million homeless people in United States, in India they can’t imagine such a thing because United States is such a heavily planet, if we take out visa application to go to States, Indian and foreigners to go submit visa application to go to United states. Visa application says, right at the top of visa application says in bold lettering, “We presume that you are going to try to stay,” this is the fact. That is what it visa application says. Once you go to heavenly planet called United States they don’t know how much homelessness is there, people in United Sates that go to sleep without eating and so forth. These things are going on. So actually, I asked Srila Prabhupada personally, Srila Prabhupada, I said, United States is like a heavenly planet you know you, if you go to super market then everything is there. In US you could buy imported jams and jellies real fruits you know & packets good, packet, cereals, canned goods and very fresh produce from various place around the world. It’s like a paradise except the meat department. So I asked Prabhpada, it’s so much like a heavenly planet and so much opulence and all that but no yajña to support it. Of course I was thinking of the BG “yajno vai visnuh”, that you know, “annad bhavanti bhutani”, I was thinking of that sloka I dint spell it out to Srila Prabhupada, I didn’t have to say the verse he knew what l was talking about. There is always prosperity, but there is nothing to sustain it because this prosperity is sustained by yajña and there is no yajña. He said very ominously, it will not last very soon it will be finished. So, what we see today in the modern world is the dying throes of modern civilisation, like if you kill an animal it shakes for a while before it finally dies, you know rather gruesome that’s where we are so called civilisation. 

Death rose and things are getting worse and worse, the economy collapses, the Euro was getting almost collapsed they put it together with cello tape. You know why, Do you know why the Goddess of Fortune allows the world economy to keep limping around, do you know why? Because of the sankritan movement, this Krishna Consciousness movement, this book distribution should go on, if we have no vehicles and no money, it will hamper our preaching it won’t go on. We are not so expert to go out barefoot on the street with what’s left of the books so on. And we want to print more and more books, we want to distribute, we want to do peaching. Television media, see how ISKCON is using the media? So the Goddess of Fortune says these people are too simple I want to collapse the economy, yes, yes I know but just keep it going little longer, because, look see my devotee, see all the wonderful things they are doing like the 50th anniversary in Calcutta, historical event you know and whole of India watch on the television the world taking note of these things. So Krishna keeps it together with cello tape, its Krishna, who restored the Euros and not the bankers. 

Not a blade of grass moves without the sanction of Supreme Lord, if He wanted it to collapse it will collapse overnight, but no they managed to run here and there do some fancy dancing and pasted back together so the Euro is still going on in spite of so many bankrupt nations. How do you call this progress, so many nations in Europe, United States are also bankrupt, but it is you know blind faith in people still have faith in US dollars. Wherever I go travelling, they want dollars if they can get it you know it’s a mythology. They worship the dollar. But anyways the point is, it’s going to come to end. What Srila Prbhupada said to me was, very soon it will come to an end. But I was so shaken up his statement I didn’t have the presence of mind to ask Srila Prabhupada what is very soon means. I asked the question 35 years ago, we see the symptoms of the world today of deterioration and collapse. The symptoms are there. Sixteenth chapter of BG makes this very clear just like Hiranyakashipu and his men were doing here, the demons are engaged in horrible unbeneficial works meant to destroy the world they get the sense gratification out of it, then they destroy the world in order to bring that above. So they won’t stop at anything, murder, drug dealing in other words, there was one big big international banker was financing drug smuggling he got caught but didn’t he get punished? No, put to jail? No But if somebody smoked one reefer, then they get 20 year in jail. There is a story about a veteran you know war veteran he got 10 years of jail for smoking reefer or something. This is Kali Yuga, justice will be determined on how much money you have. You see, this is proven time and again, so this disturbance is going on. This Krishna Conscious movement is the only hope, there is no other hope everything is going down. Now the challenge we face is, clean our own house, because we are chanting Hare Krishna, because we stick our hand in bead bag, sincere devotees change 16 rounds, because we are trying to follow Prabhupada, those that are sincere, yet at the same time Krishna Conscious is not automatic it’s not mechanical. It is what you do in the name of Krishna, it is what you do in the name of Srila Prabhupada, that’s what counts. Not what is on paper? So there is two things Jñāna and Vijñāna. Generally we have more emphasis is on Jñāna than Vijñāna. Vijñāna. is the practical application, we have to execute the practical application of Srila Prabhupada teachings, the teachings of the Shastra, we have to live by it. We have breathe, we have to walk it, they say talk is cheap so talking is not enough, its breathing it, living by it, how we behave with others, how are we treating others as especially other devotees. It does not matter how many years you have been in this movement that is not how you measure advancement of Krishna Consciousness. supposing you have been a devotee for 30 years, Jai. You have got some Nistha, some steadiness but if your heart is hard then it’s a low grade Nishtha right? Yes no? May be nistha of the lowest quality if the heart, Srila Rupa Goswami says, steel framed. We see many 30 years of devotees have still steel framed heart, lacking compassion, lacking mercy lacking, lacking tolerance after practically 30 years of Krishna Consciousness. Lack of humility, puffed up, Doctor Frog, this is going on, Impersonalism, I don’t know what is like in lady sector but amongst men I find ice-cold impersonalism even amongst senior devotees. You know, I joined the movement in 1967 took imitation in 1968,

now I’m a Sanyasi of course these things are external, that’s right. But when I walk around many of my God brothers that I have known for decades, don’t even say Haribol. Don’t even do like this (folding hands) a mini pranam, ice cold where is the advancement? The real advancement in Krishna Consciousness means to become soft hearted. Isn’t it? Yes, no? If you are heard hearted, if you can’t even go like this, (pranam) when you see a Sanyasi the shastra says, you bow down and offer obeisance when you see an Sanyasi ,if you don’t you have to fast. I’m not making it up that’s what the shastra says. But if the sanyasi is going to walk around expecting that everyone is going to fall at neck and pay Dandavat pranams. It is not self- aggrandizement of the sanyasi, it is not the false-ego of the sanyasi, it is the culture it is genuine real civilization. We have to do a reality check, what do you want to be in thirty years from now in your Krishna Consciousness? Do you want to be hard hearted? you want to be externally successful, you want to claim the corporate ladder and get a pat on the head with big big men is that what u want? Or do you actually want to go to Braj? If if you want to just claim the cooperate ladder you can do that, you can distinguish yourself with your service, you can work v hard , Bhakti Siddhanta Saraswati Thakur said work now, Samadhi Later. That statement from Bhakti Siddhanta Saraswati Thakur of course it’s very important that’s because he didn’t want his men to be lazy sit back and eat lots of prasadam, he didn’t like it when his sanyasis are overweight, No, he didn’t want his men to be lazy, just eat lots of prasadam, do little bhajans and say some sloka, eat some more prasadam take a nap etc. . He didn’t want that. So he said “Work now Samadhi later to prevent laziness” But is that all in all? It is been misinterpreted that famous statement by Bhakti Siddhanta Saraswati Thakur has been misinterpreted. So the result is if you misinterpret that statement by Bhakti Siddhanta Saraswati Thakur then you neglect inner development. Something that Aindra Prabhu constantly said, non-stop, stressed inner development in Krishna Consciousness. If you don’t develop the inner nature, if you don’t become soft hearted you missed the whole point. We see devotees are sometimes cruel, See a dog kick it, and is that Krishna Consciousness? Is that what you know? Gaura Kishora Das babaji once he was taking Prasad and then there was a female dog moved in somewhere near his hut. So the 5 puppies came to his hut, they were to eat Prasad off his plate. So his servant was freaked out (enacting to shoo the dog), you know. He was freaking out. So Gaura Kishora Das babaji said, “Don’t do that they are dham vasis”, if you do that I will fast. Oh .also should we take example fro materialist, prakratha bhakta? You can’t be thirty years devotee and still be a materialist if your heart is not soft, if you can pass another senior Vaishnava and you can’t even say Haribol, then your granthi is very strong. Granthi means the knot in the heart is very strong. Impersonalism, in so many ways, our movement was infected by impersonalism not exactly mayavadi philosophy but just coldness in dealings between certain levels of devotees, you know. This must be measured against what Shastra says. We are supposed to follow what the shastra says we are supposed to follow. If you study, I guess all of you to study the instructions of Vaishnava acharyas, Narottam Das Thakur, Srinivas Acharya. Their biographies are available, I have them I have a set of Biographies available in my computer drive, I can give it to you, Biographies of Vaishnava saints and study their dealings , not only our Prabhupada but previous acharyas sat goswamis. What is Vaishnava behaviour? 

We are supposed to know, we have to know the Vijñān, we have to know the practical applications for these teachings, how to apply this teachings otherwise what will happen is, I was watching at the ILS, ISKCON leadership Sanga, they were showing a film, the devotees going on in the streets and introducing people to Mahamantra for the first time, as a part of the 50th anniversary celebration. So they were getting people just to chant Hare Krishna, Hare Krishna, happy, peace. People were laughing and smiling and ecstatic Hare Krishna, Hare Krishna ecstatic happy, you know they are chanting, they are brand new to Krishna Consciousness but they are chanting and they are very happy. You get it?, they are brand new to Krishna Consciousness. But sometimes, what is it, after 30 years you are not happy. (Enacting how they act)Urr urr, Chant to be happy prabhu, you know is it like that? Is that advancement in Krishna Consciousness? You will get what you want because Krishna Consciousness movement, the Shastra is teaching us. Srila Prabhupada says the shastra is the desire tree. You will get what you want out of it. If you want to become a big man or big woman you can do that well what’s going on internally? Did we neglect their internal development then we will be going mechanically. I may have big big positon but what is the merit, if I’m hard hearted, I miss the point. We have to take example from the acharyas read it please if you want to give me your pen drive, I have right here in my computer, life’s of Vaishnava acharyas. What are their sweet loving relationship always placing the topmost values on the other devotees without consideration, you understand? Yes? Without consideration of their position is he a big devotee oh!

If he is famous or not famous, the real vaishanvas not make those considerations. Why shall we make those considerations? Those considerations are Prakrta-Bhakta, I don’t care if you have been chanting for 30 years, Prakrita-Bhakta, Kanishta adikari. Actually what we have in our movement is generally mixture between Kanishta and Madhyama. Kanishta can do what’s done in this movement. we have many mixture between kanishta and Madhyama who are preaching and doing all kinds of things. But the mixture between, not 100% madhyama. If they are preaching they must be madhyama, yes, but are they 100% Madhyama? I came across a very shocking statement by Srila Prabhupada, it shake me up. Srila Prabhupada said anyone who is attached to honour is Kanishta Adikari, I said oh my God!! I’ve been always thinking myself as Madhyama adikari, some sort, but not very high madhyama, and I can preach, and I can increase the faith in the hearts of devotees in one hour. I can do many things by mercy by the mercy of Srila Prabhupada, what can I say that I’m free from desire, No? Yes ir no? So then I myself holding up the mirror because in the Bhagavad Gita Krishna says “the introspective sage”, so we have to hold up the mirror and look within ourselves where am I spiritually? Now we live in a world of demons and same things are still going in kaliyuga and getting worse and worse how come we reform the world unless we have compassion, tolerance and love? What will happen to thousands of innocent people we bring them to Krishna Consciousness? 

Chant and be happy they become ecstatic, they love chanting Hare Krishna, they get into the movement and then find out that some leaders are hard hearted. What is it going to do their faith, to find out some leaders are intolerant? What’s that going to do to their faith? Because everyone in this movement whether they are so called big devotee or whether they are officially Acharya or whether they are just passing out books, in any case, every single devotee must be “mini archarya”, why? Because we are representing Srila Prabhupada and Krishna. People cannot see Krishna, He is God, and He is unapproachable. His toenails cannot even be approached by yogis but Prabhupada is making available so, representing Krishna. All that they know about Krishna, is through devotee. That’s all I know whatever opinion they develop about Krishna is dependent on the quality of presentation made by the first devotee that they talked to. Isn’t it? 

Everyone has this experience, if you enliven them, inspire them, and get them going in chanting and get them going in reading & Srila Prabhupada books then that is called real preaching. They get favourably experience in Krishna Consciousness they will carry on, want more association like that you know? So our duty is non-stop, always representing Krishna, many acharyas. Never mind position if you sit on vyasasan, you are Acharya, not like that. You know some of you have a special position, that is very good but everyone must be mini Acharya, small Acharya by example. We have to teach Krishna Consciousness by our example. Then there will be ultimate Hare Krishna explosion when we are the movement is exploding, expanding but we want quality as well as quantity, Isn’t it? Yes? So we have to be very careful about institutional racism because you know there’s prathista. Prathista means positon, attachment, and that can that can strength the grumpier knot in the heart, you know, that can cause one to chant with the 10th offense. If you are attached to position, order and power and whatever then that 10th offense certainly is there, then they will be trouble. 

Then we see many of my God brothers, very very dedicated, but because of the 10th office hati-mata, the mad elephant offense against Vaishnavas they fell down. Some of the my greatest God brothers have most impressive results externally, a millions of books distributed thousands of devotees made, open so many temples built those that fell down why? Was Krishna unappreciative? Should we conclude Krishan didn’t appreciate their hard work and glorious accomplishment? No, hati-mata. Engage in every case, hati-mata, Vaishnava aparadha, puffed up, proud, prathista, it is a killer. So, we have to be careful, we have to think about the sloka in Bhagavad Gita, about introspective sage. We have to hold up the mirror and look inside, we have to give ourselves honest report card just like that. I conclude by reading this one of my favourite verse in Srimad Bhagavatam, [SB 1.2.17] srnvatam sva-kathah krsnah punya-sravana-kirtanah hrdy antah stho hy abhadrani vidhunoti suhrt satam Sir Krishna who is Supreme Personality of Godhead is the paramatma who is in everyone’s heart and is benefactor of the truthful devotee. We may think, well, I don’t tell lies, no but it’s deeper than that. But we don’t have time to discuss. The truthful devotee cleanses the desire for natural material enjoyment from the heart of the devotee who has developed the urge to hear His messages that means a little bit of Ruchi at least, which are themselves virtuous when properly heard and chanted. So we have to truthful we have to hold up our mirror, what is my progress we have to give ourselves our own progress report, you see. Just not waiting until somebody else or a superior corrects us, we ourselves have to do constant self-evaluation then we can progress in the movement. Thank you very much.

Dear Maharajas and Prabhus,

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

Srila Prabhupada has set a vision for devotees to “hunt for the rhinoceros” and to “think big”. His Divine Grace personally believed in engaging the leaders of society in Krishna Consciousness in order to set an example to the common populace. In pursuance of this vision, by the blessings of Sri Sri Radha Parthasarathi and Srila Prabhupada, we received the rare opportunity of visiting the Honorable Prime Minister of India, Shri Narendra Modi at his residence in New Delhi and gifting him a copy of the Special Edition Bhagavad Gita, printed in Italy. The Prime Minister liked this Special Gita and assured that he will keep it with him all his life.

HH Gopal Krishna Goswami Maharaja apprised the Prime Minister about the global preaching efforts of ISKCON, particularly the propagation of the priceless message of the Bhagavad Gita in most of the significant languages of the world. The Prime Minister was pleased to hear that the Bhagavad Gita is available in 81 languages of the world.

The Prime Minister was also presented with a copy of the Bhagavad Gita As It Is in Russian, Chinese, Gujarati, Hindi and English. Maharaja also offered to have a copy of the Bhagavad Gita As It Is in all languages, kept in the Prime Minister’s Library; something which Srila Prabhupada would have been pleased to hear.

He also told him that ISKCON has over 650 temples across the world and more than 60 Goshalas. The Prime Minister mentioned twice or thrice during the meeting that ISKCON is doing good work.

Maharaja presented him with a photo of his visit to Moscow in October, 2001.He was pleased to see this photo, recollecting his Russia visit and the trip to the ISKCON Temple in Moscow.

The ISKCON team also utilized the opportunity to invite the Prime Minister as the Chief Guest for the major function we are planning for the ISKCON 50 celebrations -centered on the Joy of Devotion- in November. The Prime Minister mentioned that he needed some time for confirmation and did not commit, but was favorable to the idea. We are hoping for Krishna’s mercy that this possibility materializes.

It was particularly heartening to see the joyful and respectful manner in which the Prime Minister received the ISKCON team and spent nearly 15 minutes with us.

As soon as the meeting was over, Doordarshan, the National Television Channel of India started flashing the video coverage of the meeting. By afternoon, Twitter with several million followers of the Prime Minister, his YouTube Channel and the Prime Minister’s website Narendramodi.in- all flashed the following personal message: ” Touched to receive a copy of the Gita from Shri. Gopal Krishna Goswami Maharaja.”

This was the first ever time that a meeting with the Prime Minister of India has been featured so prominently and positively across media, particularly the wide reaching social media.Please find attached, the official photographs of this meeting.Many thanks.

Your servant

Vrajendranandan Das Director-ISKCON National Communications, New Delhi

Source: http://m.dandavats.com/?p=19857

 Sri Laghu-Bhagavatamrta is a magnum opus by Srila Rupa Gosvami further embellished with the intricate and vivid commentary by Gopiparanadhana Dasa. This theological milieu by the ace hermeneutic Srila Rupa Gosvami establishes Lord Sri Krsna as the Avatari, or the Source of all incarnations, upholding His pre-eminence as the superlative original Supreme Personality of Godhead.

Rupa Gosvami’s elder brother Sanatana Gosvami composed Sri Brhat Bhagavatamrta wherein the highest of all devotees, was intricately and sequentially established. Sri Rupa Gosvami felt the need of establishing the epicentre of this devotion of the devotees, i.e. the Supreme Lord Sri Krishna Himself with all His potencies and opulence, clearly outlining the relationship between Sri Krishna and His emanations. Hence as a subsequent edition to Sanatana Gosvami’s Brhat (greater) Bhagavatamrta, Rupa Gosvami composed the Laghu (concise or lesser) Bhagavatamrta as an offering to his brother. He presented Sri Laghu Bhagavatamrta in the typically concise style of philosophical thesis: short definitions and statements of fact with the support of quotations from authoritative scriptures, which are then often followed by the author’s own explanatory verses.

In the sixteenth century, Srila Rupa Gosvami had authored Sri Laghu Bhagavatamrta, an era where there was dire need to prove Lord Krishna is the Supreme Personality of Godhead. Most Vaisnavas then accepted Lord Visnu as the original form of the Supreme Lord, considering Krishna merely one of His incarnations-albeit the most beloved of the Lord’s many forms. Much has changed since this marvel was penned down, however the need to demonstrate that Sri Krishna is the Supreme Personality of Godhead predominantly exists till date. In a modern world permeated by varieties of atheism, voidism and impersonalism, this masterpiece has great relevance for the spiritual lives of all sincere seekers, especially devotees of Krishna.  

 Rupa Gosvami articulately, with sheer erudition establishes Lord Krishna to be the Supreme Personality of Godhead, which is the foundational axiom of Gaudiya Vaisnava belief and principle. Laghu Bhagavatamrta pushes Gaudiya Vaisnavism to a realm far beyond the poetic sentiment or personal opinion, using some serious philosophical exegesis. This crème de la crème of Vedic knowledge is divided into two parts:

 Part 1 introduces the readers to the anatomy of Bhagavan along with His emanations and incarnations, while Part 2 classifies His devotees according to the depth of their devotion.

Gopiparanandhana Dasa, with utmost brilliance in Sanskrit language and profound knowledge, following the footsteps of the stalwarts of Gaudiya Vaisnava society and Srila Prabhupada, corroborates the sublime assertion of every scripture by translating the original text as authored by Rupa Gosvami. The book’s numerous appendices were completed by Giriraja Publishing’s researchers after Gopiparanandhana’s untimely departure. The impeccable foreword to the book was written by Professor Dr. Edwin Bryant and the eloquent preface by Mukunda Datta Dasa of Vrindavan.

This edition is among the last literary works of late Gopiparanadhana Dasa, Srila Prabhupada’s faithful disciple who dedicated his life to the BBT. His efforts serve the fervent desire of Srila Prabhupada to enlighten sincere souls with a solid, authoritative understanding of the Supreme Lord Sri Krishna and the nature of the pure devotees eternally associated with Him. His work thus speaks with transparent authority. Present and future generations of Gaudiya Vaisnavas owe a significant debt to the late Gopiparanadhana Dasa, for producing Sri Laghu Bhagavatamrta which is a true learned labour of love.

Dear devotees, this morning with a heavy heart we left the temple of Madana Gopal in Belpukur.

The beautiful Madan Gopal was worshipped by Sachimata’s father. The worship has been going on for about 1.700 years. From there we entered Simantadvipa which corresponds to the process of hearing sravanam. Soon enough the first katha of the day was held under a huge banyan tree. It wasn’t just tall in size but it vigorously spread in all directions with branches which were almost as thick as the main trunk. It can only be compared to the tree Krishna describes in the Bhagavad Gita, chapter 15. That place is called Panca Vaktra, a name of Siva who possesses 5 mouths. In this connection Maha visnu swami led us in a truly ecstatic kirtan where he sang the following lines:

Brahma bole cathur mukhe Krishna Krishna Hare Hare

Mahadeva panca mukhe Rama Rama Hare Hare

Next we had Guru Puja at the temple of Simantini Devi who is Paravati Devi after she placed the dust from Gauranga’s lotus feet upon the middle part of her head. That is called ‘simanta’. Because of this pastime this island is known as Simantadvipa.

Simantini devi and Lord Shiva ( a skit at Simantadvipa)

From there the Parikrama arrived at Chand Kazi’s Samadhi where the kirtan went on a different dimension, reminding one and all of the historical kirtan procession Lord Caitanya held from Srivasa Angan to the dwelling of the Kazi. This pastime was enacted in a drama directed by HG Pancaratna Prabhu assisted by the talented Delhi devotees. Soon we arrived at our campsite at Rajapur, Jagannatha Mandir which is non-different from Jagannatha Puri.

Hilarious skit at Cand Kazi’s samadhi, directed by HG Pancharatna prabhu

HH Jayapataka Swami Maharaj, Parikrama Chairman

Finally in the evening to complete our Parikrama experience we had a realization session where many devotees spoke up.  They shared with the group how they have been transformed from day 1, how they loved the prasadam and how fortunate they felt to perform devotional service in the holy dhama in the company of so many wonderful vaishnavas.

To bless the occasion HH Jayapataka Swami arrived. After listening to most of the realizations, he addressed all the members with compassion, encouragement and gratitude.

On the 8th day (18th of March), we are going to see the sacred places in Antardvipa, the island of full surrender. It is interesting that a big part of ISKCON Mayapur complex is situated in Antardvipa. We are just 1km from Yoga Pitha. Those who come to Mayapur or live here are invited to practice the process of surrender; these are the blessings of this island. We are scheduled to reach ISKCON Mayapur campus tomorrow 9:00am where a Maha Milan (great meeting) will take place with all the parties meeting at the same time, which demands a lot of communication and organization from the leaders, securities, Parade commanders and Coordinators.

Lecture on How difficult is it to remember Krsna at the time of death by Sivarama Swami on 18 Feb 2016

(Sivarama Swami was born in Budapest, Hungary in 1949. In 1956, during the failed Hungarian revolution, he emigrated with his family to Canada.)

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