SRI ALARNATH TEMPLE

at Brahmagiri, Orissa (Odisha)

Sri Alarnath Temple

Sri Alarnath Temple is a very important temple of Visnu near Jagannatha Puri (23 km) at Brahmagiri, Orissa. Lord Alarnath is the representative of Lord Jagannatha at Puri. Sri Caitanya Mahaprabhu stayed at this temple during anavasara, the two-week period afterSnana-yatra when Lord Jagannatha rests in seclusion before the annual Rathayatra (chariot festival) in Jagannatha Puri. Lord Caitanya couldn't bear staying in Puri without seeing His beloved Lord, and at Alarnath He would reveal the highest spiritual emotions, pining in ecstatic separation. While doing the Temple’s Parikrama, one can take darshanof the incredible prema-sila (stone slab) of Lord Caitanya, on the right side of the temple when entering the main gate from the road. This stone slab bears impressions from Lord Caitanya's body. When Lord Caitanya first lay in full obeisance before Lord Alarnath, the stone beneath Lord Caitanya melted from His ecstatic touch.

Lord Alarnath (or Alarnatha) is an ancient four-handed Visnu Deity believed to be installed by one of the Alvars. He is presently worshiped by the Jagannatha Mandira pujaris. At His feet kneels Garuḍa, His eagle-carrier with his hands folded in prayer. Lord Alarnath’s consortsSri and Bhu Devi also accompany Him. The temple also features small Deities of Sri Krishna’s queens Rukmini and Satyabhama. Bas reliefs of Lord Brahma and Lord Siva grace the ceiling of one of the halls leading up to the main chamber. The positioning of the four Visnu symbols on this ancient Deity seems to indicate that he is Janardana Visnu or AdiVisnu - the original form of Lord Visnu. But unlike Lord Janardana, Alarnath holds his right hand in the abhaya mudra; granting fearlessness and security to whomever takes His shelter. This mudra is only shown by Lord Krishna Deities and not murtis of Visnu or Narayana. This temple was built by King Madan Mahadev in 1128 AD.

The temple also holds a deity of Lord Caitanya known as Sad-bhuja, or "Six-armed," signifying Lord Caitanya's identity with both Lord Krishna and Lord Ramacandra. To reach Alarnath, Lord Caitanya would walk along the beach.

Temple becomes crowded during the Krishna paksha of Ashadha month, after the Snana Yatra when Lord Jagannatha cannot be seen in Puri. During this period, popularly known as Anasara or Anavasara (literally meaning no opportunity to see the lord of Puri), instead of havingdarshan in Jagannatha Temple, local devotees believe that Lord Jagannatha during this time manifests as Alarnath Deva, at the Alarnath temple in Brahmagiri. The Temple opens daily at 6 AM and closes at 9:30 PM. In the morning Baal Bhoga is offered and in mid-day different kinds of rice, daal and vegetable curries with Payasam is offered. At night different kinds of Pitha and Khichudi with Plantain fry is offered. During Anavasara time the Payasa or Kheer bhoga offered to Lord Alarnath Deva is much hyped and in demand. Sri Alarnath temple is a one hour taxi ride from Jagannatha Puri. On the ride to Alarnath temple from Jagannatha Puri one comes across flat, winding road with beautiful views of agricultural fields and large coconut-palm forests.

The brahmanas from about fifty families take turns serving the Alarnath deities. Each family specializes in one aspect of the deity service, the tradition passing from generation to generation. Some families cook for the deities, while others offer the deities their meals, worship them, decorate them, and so on. The temple owns about sixty acres of land, some used for the deities and some for their servants.

Brahma Gaudiya Math

Near the Alarnath temple is the Brahma Gaudiya Math, established by Srila Bhaktisiddhanta Sarasvati Thakura in 1926. The temple houses deities of Sri Caitanya Mahaprabhu, Sri Sri Radha-Krishna (Gopi-Gopinatha), and a small Lord Alarnath. A priest of the Alarnath temple had found the small deity during excavation and had installed Him in the temple. One night the deity appeared to the head priest in a dream and told him that He wanted to be worshiped by Bhaktisiddhanta Sarasvati. The next day the priest presented the deity to Srila Bhaktisiddhanta, who happened to be staying at the Gaudiya Math temple.

Srila Bhaktisiddhanta, who was born in Puri, loved Alarnath. He said that the place is the same as Vrindavana Dhama and that the small lake there on whose banks Lord Caitanya would rest is the same as Radha-kunda, the most sacred of lakes. In 1929 Srila Bhaktisiddhanta Sarasvati Thakura arranged renovation of the Alarnath temple and construction of a boundary wall. He also placed sculptures of Vamana,Nrsimha, and Varaha (three incarnations of Lord Krishna) in alcoves in the temple's outer walls.

Alarnath is the abode of spiritual longing and Gaudiya Vaisnavas, the followers of Lord Caitanya, revere Sri Alarnath temple as an important site of Lord Caitanya's pastimes.

Entrance to Sri Alarnath Temple

Sri Alarnath Temple

Sri Alarnath Temple

Prema-sila (stone slab) of Lord Caitanya at Sri Alarnath Temple

This stone slab bears impressions from Lord Caitanya's body. When Lord Caitanya first lay in full obeisance before Lord Alarnath, the stone beneath Lord Caitanya melted from His ecstatic touch.

Sri Caitanya Mahaprabhu stayed at this temple duringanavasara, the two-week period after Snana-yatra when Lord Jagannatha rests in seclusion before the annual Rathayatra (chariot festival) in Jagannatha Puri. Lord Caitanya couldn't bear staying in Puri without seeing His beloved Lord, and at Alarnath He would reveal the highest spiritual emotions, pining in ecstatic separation. While doing the temple’s Parikrama, one can take darshan of the incredible prema-sila (stone slab) of Lord Caitanya, on the right side of the temple when entering the main gate from the road.

Prema-sila (stone slab) of Lord Caitanya at Sri Alarnath Temple

Sri Sri Sadabhuja Gauranga Mahaprabhu

Sri Alarnath Temple

ISKCON’s renovation work at Sri Alarnath temple dedicated to the services of Lord Sri Sri Alarnath Deva in 1996 on the occasion of the Centennial Celebration of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acarya of ISKCON (International society for Krishna Consciousness).

Previously in 1929 Srila Bhaktisiddhanta Sarasvati Thakura arranged renovation of the Alarnath temple and construction of a boundary wall. He also placed sculptures of Vamana, Nrsimha, and Varaha (three incarnations of Lord Krishna) in alcoves in the temple's outer walls.

Sri Alarnath Temple

His Holiness Gour Govinda Swami Maharaj at Sri Alarnath Temple in 1996

Ratha (chariot) used in service of Lord Alarnath

Lord Visnu

Sri Brahma Gaudiya Math established by Srila Bhaktisiddhanta Sarasvati Thakura at Alarnath

Sri Brahma Gaudiya Math at Alarnath

Sri Brahma Gaudiya Math at Alarnath

Sri Brahma Gaudiya Math at Alarnath

Their Lordships Sri Sri Guru Gaudiyanath Gopinatha Jiu and small Lord Alarnath established by His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura on 12 July 1931.

Their Lordships Sri Sri Guru Gaudiyanath Gopinatha Jiu and small Lord Alarnath

Their Lordships Sri Sri Guru Gaudiyanath Gopinatha Jiu and small Lord Alarnath

Small Lord Alarnath at Sri Brahma Gaudiya Math

Small Lord Alarnath

Goshala at Sri Brahma Gaudiya Math

Gardens at Sri Brahma Gaudiya Math

ISKCON’s renovation work at Sri Alarnath temple dedicated to the services of Lord Sri Sri Alarnath Deva in 1996 on the occasion of the Centennial Celebration of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acarya of ISKCON (International society for Krishna Consciousness).

Alarnath

PASTIMES OF LORD ALARNATH DEVA

History of Sri Alarnath Deva Deities - Lord Brahma Carves the Deity

According to a local tradition, the history of Alarnath goes back millions of years to Satya-yuga. Lord Narayana spoke to Lord Brahma from the sky, describing in detail the form of a deity Brahma should carve and worship. Afterwards, Lord Narayana addressed Brahma, “Because you have worshiped Me here, this place will be known as Brahmagiri[Brahma’s hill].” With the passage of time, Brahmagiri became known as Alarnath. The present temple was built about eleven hundred years ago, and the puja was previously performed by South Indian brahmins. Because the pujaris were in the disciplic line of the great spiritual teachers known as the Alvars, the deity became known as Alvarnatha(“Lord of the Alvars”), which in time became Alarnath. Today, the place is also commonly known as Brahmagiri.

Alarnath Scalded by Sweet Rice

Once a brahmin named Sri Ketana, whose service was to offer bhogaoffering to Lord Alarnath, had to go out to beg provisions for the Lord. He gave his young son Madhu the responsibility for making offerings in his absence after telling him to place Alarnath’s meals before Him and pray to the Lord to accept them. When the time came to make the first offering, Madhu brought the food to the Lord and prayed, “O my dear Lord, please accept this offering. I am just a boy and do not know how to offer properly.”

Madhu then played with his friends. When he returned, he saw that all the food was still on the plate.

“O my Lord,” he said, “why haven’t You eaten? If my father hears of this, he will be angry with me. Please eat.”

Madhu left, only to return and find the food still on the plate. With tears in his eyes, he again begged the Lord to eat. When Madhu returned the third time, the Alarnath’s plate was empty. Madhu happily carried the empty plate to his mother.

“Where is the prasadam?” she asked.

“Lord Alarnath ate everything!” Madhu replied.

For three days Madhu and his family fasted because whenever Madhuoffered the Lord His meal, He ate everything.

When Sri Ketana returned and heard of the situation, he scolded his son, “What have you done with Lord Alarnath’s prasadam?”

“He ate it, father. I offered it just like you taught me.”

“He cannot eat,”

Sri Ketana replied. “He is just a stone deity.”

Sri Ketana decided to see what was going on, so he hid behind a pillar while his son made an offering to the Lord. After Madhu had left, SriKetana saw the Lord reach down and pick up a bowl of sweet rice. SriKetana jumped from behind the pillar and caught hold of the Lord’s arm, spilling hot sweet rice on the Lord Alarnath’s body.

“Stop!” Sri Ketana yelled. “What are You doing? Who ever heard of a Deity eating? If You eat everything, how will we live?”

Lord Alarnath replied, “O materialist in the guise of a brahmana, I never accept offerings from a faithless person like you, devoid of devotion. I accepted the offerings of Madhu because he offered them with simplicity and love.”

Today, the temple pandas point out several scars on the Lord Alarnath’sbody where He was scalded by the sweet rice.

Alarnath and the Vraja-gopis

When Lord Caitanya would come before Lord Alarnath, He would see Him not as Visnu, or Narayana, but as Krishna, playing a flute. Therefore devotees in the line of Lord Caitanya consider Lord Alarnath to be two-armed Krishna. Sri Caitanya's ecstasy of seeing Lord Alarnath in this way has its parallel in a pastime of Sri Sri Radha-Krishna.

Sri Caitanya Caritamrta Adi-lila chapter 17 verses 281 to 295 describe:

“Once Lord Sri Krishna playfully manifested Himself as Narayana, with four victorious hands and a very beautiful form. When the gopis saw this exalted form, however, their ecstatic feelings were crippled. Even a learned scholar, therefore, cannot understand the gopis ecstatic feelings, which are firmly fixed upon the original form of Lord Krishna as the son of Nanda Maharaja. The wonderful feelings of the gopis in ecstatic parama-rasa with Krishna constitute the greatest mystery in spiritual life.”

Purport: This is a quotation from the Lalita-madhava (6.54), bySrila Rupa Gosvami.

During the season of springtime, when the rasa dance was going on, suddenly Krishna disappeared from the scene, indicating that He wanted to be alone with Srimati Radharani.

Krishna was sitting in a solitary bush, waiting for Srimati Radharani to pass by. But while He was searching, the gopis arrived there, like a phalanx of soldiers.

“Just see!” the gopis said, seeing Krishna from a distant place. “Here within a bush is Krishna, the son of Nanda Maharaja.”

As soon as Krishna saw all the gopis, He was struck with emotion. Thus He could not hide Himself, and out of fear He became motionless.

Krishna assumed His four-armed Narayana form and sat there. When all the gopis came, they looked at Him and spoke as follows.

“He is not Krishna! He is the Supreme Personality of Godhead, Narayana.” After saying this, they offered obeisances and the following respectful prayers.

“O Lord Narayana, we offer our respectful obeisances unto You. Kindly be merciful to us. Give us the association of Krishna and thus vanquish our lamentation.”

Purport: The gopis were not made happy even by seeing the four-armed form of Narayana. Yet they offered their respects to the Supreme Personality of Godhead and begged from Him the benediction of achieving the association of Krishna. Such is the ecstatic feeling of the gopis.

After saying this and offering obeisances, all the gopis dispersed. ThenSrimati Radharani came and appeared before Lord Krishna.

When Lord Krishna saw Radharani, He wanted to maintain the four-armed form to joke with Her.

In front of Srimati Radharani, Sri Krishna had to hide the two extra arms. He tried His best to keep four arms before Her, but He was completely unable to do so.

The influence of Radharani’s pure ecstasy is so inconceivably great that it forced Krishna to come to His original two-armed form.

“Prior to the rasa dance, Lord Krishna hid Himself in a grove just to have fun. When the gopis came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Srimati Radharani came there, Krishna could not maintain His four arms in Her presence. This is the wonderful glory of Her love.”

Father Nanda, the King of Vrajabhumi, is now Jagannatha Misra, the father of Caitanya Mahaprabhu. And mother Yasoda, the Queen ofVrajabhumi, is now Sacidevi, Lord Caitanya’s mother.

The former son of Nanda Maharaja is now Sri Caitanya Mahaprabhu, and the former Baladeva, Krishna’s brother, is now Nityananda Prabhu, the brother of Lord Caitanya.

Lord Caitanya’s Prema Nama Sankirtana at Sri Alarnath Temple

Sri Caitanya Caritamrta Madhya-lila chapter 7 verses 76 to 95 describes as follows about Lord Caitanya’s visit to Sri Alarnath temple.

All the devotees followed Sri Caitanya Mahaprabhu to a place known asAlalanatha. There they all offered respects and various prayers.

In great ecstasy, Sri Caitanya Mahaprabhu danced and chanted for some time. Indeed, all the neighbors came to see Him.

All around Sri Caitanya Mahaprabhu, who is also known as Gaurahari, people began to shout the holy name of Hari. Lord Caitanya, immersed in His usual ecstasy of love, danced in the midst of them.

The body of Sri Caitanya Mahaprabhu was naturally very beautiful. It was like molten gold dressed in saffron cloth. Indeed, He was most beautiful for being ornamented with the ecstatic symptoms, which caused His bodily hair to stand on end, tears to well up in His eyes, and His body to tremble and perspire all over.

Everyone present was astonished to see Sri Caitanya Mahaprabhu’sdancing and His bodily transformations. Whoever came did not want to return home.

Everyone - including children, old men and women - began to dance and to chant the holy names of Sri Krishna and Gopala. In this way they all floated in the ocean of love of Godhead.

Upon seeing the chanting and dancing of Lord Sri Caitanya Mahaprabhu, Lord Nityananda predicted that later there would be dancing and chanting in every village.

Purport: This prediction of Sri Nityananda Prabhu’s is applicable not only in India but also all over the world. That is now happening by His grace. The members of the International Society for Krishna Consciousness are now traveling from one village to another in the Western countries and are even carrying the Deity with them. These devotees distribute various literatures all over the world. We hope that these devotees who are preaching the message of Sri Caitanya Mahaprabhu will very seriously follow strictly in His footsteps. If they follow the rules and regulations and chant sixteen rounds daily, their endeavor to preach the cult of Sri Caitanya Mahaprabhu will certainly be successful.

Seeing that it was already getting late, Lord Nityananda Prabhu, the spiritual master, invented a means to disperse the crowd.

When Lord Nityananda Prabhu took Sri Caitanya Mahaprabhu for lunch at noon, everyone came running around Them.

After finishing Their baths, They returned at noon to the temple. Admitting His own men, Sri Nityananda Prabhu closed the outside door.

Gopinatha Acarya then brought prasadam for the two Lords to eat, and after They had eaten, the remnants of the food were distributed to all the devotees.

Hearing about this, everyone there came to the outside door and began chanting the holy name, “Hari! Hari!” Thus there was a tumultuous sound.

After lunch, Sri Caitanya Mahaprabhu made them open the door. In this way everyone received His audience with great pleasure.

The people came and went until evening, and all of them became Vaisnava devotees and began to chant and dance.

Sri Caitanya Mahaprabhu then passed the night there and discussed the pastimes of Lord Krishna with His devotees with great pleasure.

The next morning, after taking His bath, Sri Caitanya Mahaprabhu started on His South Indian tour. He bade farewell to the devotees by embracing them.

Although they all fell to the ground unconscious, the Lord did not turn to see them but proceeded onward.

In separation, the Lord became very much perturbed and walked on unhappily. His servant, Krishnadasa, who was carrying His waterpot, followed behind.

All the devotees remained there and fasted, and the next day they all unhappily returned to Jagannatha Puri.

Almost like a mad lion, Lord Sri Caitanya Mahaprabhu went on His tour filled with ecstatic love and performing sankirtana, chanting Krishna’s names as follows.

The Lord chanted:

Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! Krishna!he
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! Krishna!he
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! raksa mam
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! pahi mam

That is, “O Lord Krishna, please protect Me and maintain Me.” He also chanted:

Rama! Raghava! Rama! Raghava! Rama! Raghava! raksa mam
Krishna! Kesava! Krishna! Kesava! Krishna! Kesava! pahi mam

That is, “O Lord Rama, descendant of King Raghu, please protect Me. O Krishna, O Kesava, killer of the Kesi demon, please maintain Me.”

Sacred Places Nearby Alarnath Temple:

1. Brahmagiri Gaudiya Math: This temple, on the right side of the Alarnath temple, was established by Srila Bhaktisiddhanta Sarasvati Thakura in 1926. The temple houses deities of Sri Caitanya Mahaprabhu, Sri Sri Radha-Krishna (Gopi-Gopinatha), and a small Lord Alarnath. A priest of the Alarnath temple had found the small deity during excavation and had installed Him in the temple. One night the deity appeared to the head priest in a dream and told him that He wanted to be worshiped by Bhaktisiddhanta Sarasvati. The next day the priest presented the deity to Srila Bhaktisiddhanta, who happened to be staying at the Gaudiya Math temple.

Srila Bhaktisiddhanta, who was born in Puri, loved Alarnath. He said that the place is the same as Vrindavana Dhama and that the small lake there on whose banks Lord Caitanya would rest is the same as Radha-kunda, the most sacred of lakes. In 1929 Srila Bhaktisiddhanta Sarasvati Thakura arranged renovation of the Alarnath temple and construction of a boundary wall. He also placed sculptures of Vamana,Nrsimha, and Varaha (three incarnations of Lord Krishna) in alcoves in the temple's outer walls.

2. Raya Ramananda’s House: A few kilometres away from Sri Alarnath temple, in Bentpur village near a rice mill is the birthplace of Ramananda Raya, one of Lord Caitanya’s chief associates. The friendly members of the Paṭṭanayaka family, descendants of GopinathaPaṭṭanayaka, a brother of Ramananda Raya, who reside there, will happily show the ceremonial sword that belonged to Ramananda Raya (a governor) and some old documents written on palm leaves.

Across the dirt lane from the Paṭṭanayaka’s home is a temple of Ramananda Raya and Sri Caitanya Mahaprabhu, depicting their meeting on the bank of the Godavari River.

Directions to reach Sri Alarnath temple:

Sri Alarnath temple is a one hour taxi ride from Jagannatha Puri. One can also come here from Jagannatha Puri on a local mini-bus that leaves every hour or so from Narendra Sarovara. One can also visit Lord Alarnath temple by attending annual Sri Ksetra Jagannatha Puri Dhama Parikrama organized by ISKCON Mayapur about a week after the Kartik masa (month) during the month of November/December.

Sri Ksetra Jagannatha Puri Dhama: http://www.dandavats.com/?p=11947

Jagannatha Puri - City of Lord Caitanya:https://www.youtube.com/watch?v=6OnwvRufHQg

Sri Saksi Gopala Temple: http://www.dandavats.com/?p=20624

Sri Khira Chora Gopinatha Temple at Remuna:http://www.dandavats.com/?p=16963

Mayapur TV: http://Mayapur.tv   /   Vrindavana TV: http://Vrindavan.tv/

Interview with Krishna Kanta Dasi by Pranada Devi Dasi On theVaishnavi Voices Poetry Project

A new book is being produced that calls for the participation of women poets in the Bhakti tradition. The Vaishnavi Voices Poetry Project is drawing in women devotees from all over the world, who are uniting together to represent and offer a tribute to the spiritual sentiments of contemporary vaishnavis, or women practitioners of bhakti yoga. Here, Pranada Devi Dasi interviews the organizer, Krishna Kanta Dasi, in her home of Alachua, FL.

Pranada: You've published two spiritual poetry anthologies in two years. Your last anthology reached the number one bestseller spot on Amazon in the new releases for women’s poetry category in the first week after it was released. The book you’re working on now will be a third anthology. What is the difference between this book project and the two earlier ones?

Krishna Kanta: The first two poetry books I produced feature the voices of women from diverse paths and religious traditions. The collection of poems I am putting together now, on the other hand, draws exclusively from our sisters in the bhakti tradition. They both, however, share the same spirit: to illuminate the spiritual wisdom and beauty in women’s valuable voices.

Pranada: Why do you think the Vaishnavi Voices Poetry Project is important? 

Krishna Kanta: Any project that can offer a platform for the voices of the women in thebhakti tradition to be heard, respected, valued and appreciated is, in my opinion, a very worthy one. This is particularly so in light of the disproportion between male and female voices currently representing the bhakti tradition around the world.   

Pranada: How did you get started publishing these anthologies? Is there any particular significance in how you got started? 

Krishna Kanta: The first two anthologies emerged via the Journey of the Heart Poetry Project,which I started on Radhasthami of 2012, with the intention of encouraging and inspiring women to form an online sisterhood in which they would feel welcomed to share their spiritual journeys via poetry. The project was so successful in drawing in hundreds of women from all over the world that it encouraged me to revive an older project I had left behind. That original project was called the Kavirani Poetry Project, which I started in 2004. The book project I am working on now, picks up where the Kavirani book project left off over ten years ago.

Vaishnavi authors

Pranada: What is your reason for publishing a book that focuses exclusively on poetry by devotee women?

Krishna Kanta: I have always been curious about the women throughout history in ourbhakti tradition, and have often wished that they had left us more insights into what their lives were like. I have found that it is very difficult to find substantial accounts of the lives of bhakti yoginis, and even more unheard of, to find written works, songs or poems by the women themselves. My hope is that this book will leave some of our voices behind for future generations of vaishnavis to discover. In addition to that, this anthology is also my offering to bhakti sangas, or communities, around the world, that they may draw spiritual inspiration from the voices of my bhakti sisters.

Pranada: You must experience some personal satisfaction in putting these anthologies together then. You’ve begun the third one as soon as the second, Where Journeys Meet, was published. What inspires you?

Krishna Kanta: I am very inspired by close friendships I have with women, and all the treasures that I know dwell in their hearts. My hope is that by encouraging and inspiring one another to share our voices, we will be benefiting everyone around us. I believe that for a culture to fully thrive, the women in that culture need to feel supported, encouraged and uplifted. When the value of women’s voices goes unrecognized, the whole culture is deprived. If I can be of service to the bhakti culture at large, by honoring vaishnavis through this new book, I will be very happy, as the women in the bhakti tradition are a wonderful inspiration to me.  

Pranada: What can we expect from this new book you are putting together?

Krishna Kanta: The book will present 108 beautiful and heartfelt poems by contemporaryvaishnavis and will be divided into eight chapter themes: (1) Divinity, (2) Guru & Sanga, (3) Ourselves & Others, (4) Bhakti Devi, (5) Sadhana, (6) the Holy Names, (7) Worship and (8) Maya. It will also feature inspiring prose by several women disciples of Srila Prabhupada, such as Visakha Dasi, Urmila Dasi, Arcana Siddhi Dasi, Rukmini Dasi, etc. It will be the first book of its kind to offer readers a diverse collection of contemporary women’s voices from the bhakti tradition. We are still in the process of organizing the poetry and therefore still accepting submissions to the project.

Pranada: If there would be one thing you'd like to say to your authors or readers what would it be?

Krishna Kanta: “You are so very valuable!” In our bhakti tradition we are each valuable beyond measure to Krishna, because we produce something he cannot: our love for him. I believe that we are at a time in history in which the mothers, sisters, daughters and grandmothers of our bhakti tradition are coming out from the shadows and finding more confidence in sharing our love, in whichever ways it emerges! For some of us, it does so in the form of poetry. Poetic expression, after all, is said to be a characteristic of one practicingbhakti-yoga. And poetry also fills our sacred texts! I find it especially inspiring that at the heart of those texts we find the Queen of all Poetry, or kavirani, Srimati Radharani. The Vaishnavi Voices Poetry Project aspires to serve that Supreme Kavirani, and all of her sevakis, or loving servants.

To find out more about the Vaishnavi Voices Poetry Project, or to read information about how participate, please visit the project’s website by clicking here, or their Facebook page here.

Me? The Sweet Control Freak? Could it be? Consider, we could just be sweet, well mannered control freaks. Not rude, unmannerly and egotistical, but sweet control freaks. We like everything to go according to our plan. Yet, we don’t take seriously how there could be a master plan and a master reason for things. We think that the resources of this world are meant for our enjoyment, they should be under control – for us… This full length presentation given at the Loft Yoga Lounge in Auckland highlights inner motives which stand in the way of our ultimate happiness and peace…

During the Prabhupada marathon in Upper Hutt, near Wellington, NZ, I tried stopping a young Maori lady with a pram as she entered a burger shop. She gave me the cold shoulder - didn't even consider stopping.

Soon after I stopped another young Maori lady who was very interested in the Gita, though she didn't know much about Krsna or Eastern wisdom. Being fifty cents short of the recommended donation, she said she would get more from her sister in the burger shop. I told her not to worry (I was concerned that the sister in the shop might talk her out of taking a book), and she happily moved on with her BG.

Sometime later both ladies were coming toward me with their prams. The sister who had taken the book walked passed, but to my great surprise the second lady stopped, apologized for not stopping to talk earlier and, as she was reaching for her purse, asked how much for the book. She explained that her sister persuaded her to get a copy for herself!

Your servant,
Amani Gaurahari Dasa

Our agenda to control and enjoy matter is not an innocent one. It has consequences. It robs us of peace. It contributes to strife, both individually and collectively. Through yoga knowledge and practice, we can relinquish this agenda, and revive our genuine blissful mission in life.

Source:http://devamritaswami.com/the-agenda-behind-the-mask-the-agenda-that-destroys-peace/

Written by Rukmini dd

An earthquake hit Sri Dhama Mayapur on Wednesday, November 25th, lasting approximately 90 minutes with tremors for at least half an hour before. Some call it kirtan, but I beg to differ. It was an earthquake! After navigating through the Damodarastakam on the last day of Kartika in front Sri Sri Radha Madhava, Kadamba Kanana Swami launched into kirtan that shook the layers of our conditioning, split through the modes of nature and revealed a core of beauty found in the holy name. Fortunately, on a material level, the only thing that cracked was some of our voices, including Maharaj’s. Between cups of tea and lozenges, he kept the vibrations escalating. Devotees were flying across the temple room floor in spontaneous dance. Maharaj kept his fingers on the harmonium whilst fiercely pushing the mrdanga players beyond their limits with his eyes and maintaining the beat of the whompers with the nod of his head. After always hearing of him endlessly trying to escape management, I realized he manages the kirtan too. The devotion in each mantra was tangible. Many could not go to sleep that night.

Despite the late night, Maharaj strode to mangal arati like clockwork the next day, as he always does in the Holy Dhama. It was Rasa Purnima and Maharaj was due to speak from the Bhagavatam. He approached the subject with much reservation. In the action of taking that step first in our spiritual life, both our feet are in the material world. Then we lift one leg and try to place it on the spiritual platform but all our weight rests in the material world. Slowly we shift the weight onto the “spiritual leg” and finally when there is no weight on the “material leg” it rises above the material platform. He emphasized that one with two feet planted in the material world may only hear of the pastimes of the gopis and intellectually try to accept them but how would we ever truly understand them? He spoke of the purity of the gopis actions and how their incredible beauty was a reflection of their internal consciousness.

Later that day, we all gathered at the Vaishnava Academy to prepare for the Rasa Purima luncheon which was held in honour of all disciples of Srila Prabhupada on behalf of Srila Jayadvaita Swami. With his incredibly hectic schedule of meetings for the Mayapur Master Plan and simultaneously teaching the Nectar of Devotion course, Kadamba Kanana Swami left the organisation of the program in the capable hands of Ter Kadamba Prabhu, Tulasi Prabhu and Saci devi Mataji. It was a blissful flurry of activity transforming the rooftop into something out of the Caitanya Caritamrta. As each vaishnava entered, they were garlanded, offered sandalwood and coaxed to allow us to bathe their feet. It was heart-warming to see them appreciating and remembering Srila Prabhupada in each other’s company.  Over clay cups of tea and freshly clipped coconuts, many bonds were deepened.

Straight out of Bhakti Sastri class, Maharaj rushed to the luncheon. It was humbling to see him immediately accept a junior role in front of the guests and he focused on every detail in order to serve them properly. Banana leaves were laid out on the veranda in traditional style and soon prep after prep followed according to the Vedic science. As each guest, left Maharaj personally offered then a decorative clay plate of goodies and a donation. At the end, we rejoiced over all the maha-prasadam.

It was a rare, purifying and instructive festival. How long will these servants of Prabhupada walk the earth?  What’s more purifying that the water that has bathed of the feet of the vaisnavas? How important is it that we serve and maintain strong relationships of friendship between one another?

For the pleasure of their Lordships Sri Sri Radha Madhava, Pancatattva, Prahlad Nrisimha Dev, Srila Prabhupada and for all the readers Mayapur Bhakti Vriksha happily informs that, for the first time there was a Training class arranged by Mayapur Bhakti Vriksha on‘Bhoga offering and Aroti performance’ for one day (2 times class) on 6th December, 2015 to facilate those upcoming Bhakti Vriksha members in order to help them regarding daily Bhoga offering and Aroti performance in their home.

It took place in Mayapur Pancatattva extension hall and 130 bhakti Vriksha members participated with great enthusiasm. The class divided into two sessions. The first session from 10:00am-12:00pm (theoretical) and second session 3pm-5pm (Practical). After first session a delicious lunch Prasadam were served to all. The class ended with auspicious Harinam Sankirtan and they returned home with joy. Horibol!

Thank you very much.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare.

Source:http://www.mayapur.com/2015/pujari-course/

Book distribution sankirtan in UK - Encounter of the day.
Visvambhara das: I met with the famous comedian/magician, John Archer. He took a Bhagavad-gita and gave a £10 donation. I said, “If you give me another £10, I’ll show you some Italian magic.” John gave it and then wanted to see the magic. I replied, “The magic is that I made £20 disappear from your pocket!” John replied, “You cheeky fellow!” Lol

Source:http://m.dandavats.com/?p=17613

Shiva, The Auspicious One

SHIVA is among the most widely worshiped deities in India. With names such as Mahadeva ("the great god") and Nataraja ("the king of dancers"), he is venerated in ancient holy cities like Benares, where Shaivites (as his worshipers are called) devote their lives to him, viewing him as the Supreme Lord.

The fact is, he is supreme. As the scriptures say, "Srimad-Bhagavatam is supreme among Puranas just as the Ganga is the greatest of all rivers, Lord Acyuta [Vishnu] the best among deities, and Lord Sambhu [Shiva] the greatest among devotees of Lord Vishnu [vaisnavanam yatha sambhu]." (Srimad-Bhagavatam 12.13.16) According to this and similar statements, Shiva may correctly be considered the greatest—at least among devotees—but among gods the supreme is Vishnu. This is made clear as far back as the Rg Veda (1.22.20): "The lotus feet of Vishnu are the supreme objective of all the demigods. Those lotus feet of the Lord are as enlightening as the sun in the sky."

Shaivites, however, tend to see Shiva not just as the greatest devotee but as God Himself. There is some basis for this in scripture. In the Bhagavatam (4.7.50) Lord Vishnu Himself says, "Brahma, Lord Shiva, and I are the supreme cause of the material manifestation. I am the Supersoul, the self-sufficient witness. But impersonally there is no difference between Brahma, Lord Shiva, and Me."

In other words, all three divinities are one because they are all avataras, or descents of the Supreme, for the creation, maintenance, and annihilation of the material world. In this context, they are known as guna-avataras, and they preside over the modes of passion (embodied by Brahma, the creator), goodness (embodied by Vishnu, the maintainer), and ignorance (embodied by Shiva, the destroyer). All three of these avataras are considered aspects of the same principle of Godhead.

The Mahabharata too (Anusasana-parva 135) says that Vishnu and Shiva are nondifferent and even counts the names Shiva, Sarva, Sthanu, Isana, and Rudra—names traditionally identified with Shiva—among the thousand names of Vishnu. Such identification between Shiva and the Supreme Lord seemingly gives weight to the idea of contemporary Hinduism that all the gods mentioned in the Vedic literature are one.

But a close study of scripture shows that while there is reason to see Shiva as nondifferent from Vishnu, there is also reason to distinguish strongly between them. According to Bhagavad-gita, which is accepted by nearly all classes of transcendentalists in India—including Vaisnavas and Shaivites—Vishnu (Krishna) is the ultimate Godhead, to whom even Shiva must bow down. This is not a matter of opinion or sectarian prejudice. Krishna identifies Himself as the source of all material and spiritual worlds ( Bg. 10.8), and Arjuna confirms that Krishna is indeed supreme (Bg. 10.12). Krishna is "the God of all the gods" (devesa, Bg. 11.37).

In countless incidents from the Puranas, Shiva is clearly seen to be Vishnu's devotee. For example, there is the story of Vrkasura, a demon who practiced severe austerities and then asked Shiva for a boon—the power to kill at once any living being whose head Vrkasura would merely touch. Shiva granted the boon, but was soon to regret his decision, for Vrka came after him to try out the newfound power. Lord Shiva ran to all parts of the universe to escape this power-mad devotee and finally ended up at the door of the kingdom of Vishnu.

Hearing the words of a frightened Shiva, Vishnu devised a plan to help him. Vishnu appeared directly before Vrkasura and told him Shiva was not to be trusted. "Shiva is fond of joking and even lying," said Vishnu. "I am sure he is not telling you the truth. He was just teasing you. Touch your own head, and you will see that nothing will happen."

Vrka, of course, touched his own head and died. But the point of this story, in the present context, is Vishnu's superiority over Shiva, who could not resolve the problem on his own. After racing through the entire material cosmos to escape Vrkasura, Shiva sought refuge in Vishnu, the Supreme Personality of Godhead.

To counter this, Shiva devotees cite traditions in which Rama, for example, is seen as a devotee of Shiva. This would make an avatara of Vishnu subservient to Shiva, and thus support the tenets of Shaivism. But upon closer study Rama's worship of Shiva turns out to be a later tradition, not supported in Valmiki's Ramayana. Moreover, even these later traditions explain that Rama became a devotee of Shiva only out of etiquette: Rama wanted to become a greater devotee of Shiva than the evil Ravana was, and then ask Shiva for permission to defeat Ravana.

The Ramayana offers many stories about the glories of Shiva—his destruction of Daksa's sacrifice, his marriage with Uma (Parvati), his drinking of the ocean of poison, his killing of the demon Andhaka, his cursing of Kandarpa—but ultimately the Ramayana makes the supremacy of Rama quite clear. Rama (as an incarnation of Vishnu) is supreme.

The differences between Shiva and Vishnu should be further underlined. As Srila Prabhupada says (Srimad-Bhagavatam 3.9.16, purport),

"Of the three principal agents controlling the three modes of material nature, Vishnu is the Almighty; even though He is within material nature for the purpose of maintenance, He is not controlled by the laws of material nature. The other two, Brahma and Shiva, although almost as greatly powerful as Vishnu, are within the control of the material energy of the Supreme Lord."

Shiva is superior to Brahma, who is an empowered soul (jiva), but Shiva is not quite on the same level as Vishnu. It is therefore said that Shiva is a unique living being who merits his own category, known as Shiva-tattva.

To clarify Lord Shiva's position, the Brahma-samhita (5.45) offers an analogy: "When milk is transformed by acids into yogurt, the yogurt is neither the same as nor different from the milk. I adore the primeval Lord Govinda [Krishna, Vishnu], of whom Lord Shiva is a transformation for performing the work of destruction."

Though milk and yogurt are essentially nondifferent, yogurt is a product of milk. One can use milk to make ghee, cheese, ice cream, or yogurt, but one cannot turn yogurt into milk. Clearly, then, Shiva's divinity is intimately connected with, even dependent upon, his relationship to Vishnu.

This is made clearer still in the Bhagavatam (3.28.22): "The blessed Lord Shiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet."

Srila Prabhupada comments, "Lord Shiva is important because he is holding on his head the holy Ganges water, which has its origin in the footwash of Lord Vishnu.

"In the Hari-bhakti-vilasa, by Sanatana Gosvami, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Shiva and Lord Brahma, on the same level at once becomes a pasandi, or atheist. We should never consider the Supreme Lord Vishnu and the demigods to be on an equal footing."

So, theologically, Shiva is both God and yet different from God as well. Because of Shiva's intimate contact with the quality of ignorance and with matter (which is innately ignorant), the living beings in this world cannot receive the same spiritual restoration by worshiping him as by worshiping Vishnu.

And yet they try. As mentioned earlier, the worshipers of Shiva are second in number only to the worshipers of Vishnu. Shaiva Siddhanta, a form of Shiva worship found mainly in South India, is a force to be reckoned with, and Vira Shaivism (or Lingayatism), another form of the religion, is popular in the South Indian state of Karnataka.

There are other forms of Shiva worship as well, but the only authorized form comes down in the Rudra Sampradaya, also known as the Vishnusvami Sampradaya, an authorized Vaisnava lineage in which Shiva is worshiped as the greatest devotee of Vishnu. Its adherents say that ultimate liberation comes from devotion to Vishnu. And Shiva, they say, showed how to be the perfect devotee. Even Shiva himself confirms that one can achieve the supreme destination only by the mercy of Vishnu. Lord Shiva says, mukti-pradata sarvesam Vishnur eva na samsayah: "There is no doubt that Vishnu is the deliverer of liberation for everyone."

by Satyaraja Dasa

Source:http://m.dandavats.com/?p=17620

Pusta Krishna das: I have started a new Facebook website entitled BhaktivedantaPerspectives. You all are invited to visit and contribute. I will instantly Friend you.
This new facebook website is intended to tap into the teachings of Srila Prabhupad and the realizations of his disciples and well-wishers regarding the solution to the world’s challenges. Different topics will be presented and I shall try to help keep the discussions on the point of that issue.
After we have thoroughly analyzed the issues of the day (political, social, economic, exploitation of the earth’s resources, religious strife, family cohesion, successful transformation into a God centered consciousness individually and collectively, and others) then we shall try to publish a book entitled “Bhaktivedanta Perspectives” that will collect succinctly the ideas placed forward by Srila Prabhupada and his mature followers. It is hoped that this will stand as a strong alternative to Godless and otherwise misdirected solutions that are strangulating individuals and human society.
Again, when a topic for discussion is chosen, I will modulate the entries to keep to the point of the issue at hand. Once we have resolved the issues to our collective satisfaction then we can go on to another topic. I personally consider that this compilation or the ideas of Srila Prabhupada and you will bring us a step closer to helping to fulfill the mission of Srila Prabhupad.
All Glories to Sri Sri Guru Gauranga!! Hare Krishna.
Pusta Krishna das

The first topic is listed there, regarding Religious sectarianism, problems and solutions. I shall try to keep the comments pertinent to the question of the topic. Other topics will later be raised to promote your thoughts and Srila Prabhupad’s solutions to these challenging issues of the day.

Pusta Krishna das Dec. 14, 2015

Source:http://m.dandavats.com/?p=17616

By Kripamoya das

Although I have been travelling around England recently, I’ve been following the ongoing dispute about the Church of England’s attempt to promote prayer by commissioning a 54-second film – a cinema advertisement, so to speak, for The Lord’s Prayer. The ad was designed to be shown before the new Star Wars film. At the last minute the cinema chain stopped the film from being shown – even though it had been approved by the relevant advertising body. It gave as a reason that it ‘might be offensive to some people.’

I despair at the state my country has got itself into. Just coming up to Christmas, who on earth would find a short piece about Christian prayer ‘offensive?’ It might be better to show the ad and then let those who are so offended reveal themselves.

Yesterday I was in Leicester, and right opposite the back door of our temple is the Town Hall. The imposing brick building has the very largest, flashing, green neon **Merry Christmas** sign I have ever seen. Leicester has, as many will know, the largest population of Hindus in the country, outside London. As far as I know, not one Hindu has ever begrudged this overt celebration of Christmas. Hinduism is a broad and diverse collection of religious strands, and is inclusive, appreciating all attempts to serve and know God.

Those who recognise that the same God is being worshipped, despite the differences in names used by the worshippers, will acknowledge  and appreciate the paths of everyone, giving them freedom to express their deepest feelings of faith. And those who recognise the importance of religion, generally, in preserving morality and order in society, will welcome the range of human emotions that comes along with worship, particular the celebration of festivals. It is very sad that we seem to have taken the wrong turn in our understanding of freedom of religion and expression.

To make these cinematic religious matters slightly more complex, the short film Sanjay’s Superteam, by Toy Storymakers Pixar, is now being shown in some cinemas just before their new film The Good Dinosaur. The short film features, in cartoon forms, Lord Vishnu, Hanuman and Durga. While I’m delighted that the names and forms of the deities are being broadcast, I am troubled that we seem to be relentlessly diminishing the religion that has been the foundation of much good in this country. The problem is that intolerance toward Christianity in the name of preserving the peace will be followed by more intolerant behaviour in the future.

It is understandable that people look for new forms of religious expression as they tire of old forms. The path of Bhakti seems to be attracting the attention of seekers everywhere. Krishna is mentioned by the bad character in the trailer for another superhero movie: X-Men Apocalypse. The anti-hero introduces himself by saying: “I have been called many things over many lifetimes, Rama, Krishna, Yahweh…”

There may be many more occasions where Bhakti makes an appearance in popular culture. Certainly, there is a great variety of rich culture to be mined in the search for new forms of spiritual expression. I do feel, however, that religion itself must be protected, so that even the concepts preserved by those faiths do not disappear from our conversations. That would be a sad world. Merry Christmas.

Source:http://m.dandavats.com/?p=17626

Source:http://m.dandavats.com/?p=17624

Source:https://goo.gl/Lpl0kA